A Quote by Oscar Wilde
Ethics, like natural selection, make existence possible. Aesthetics, like sensual selection, make life lovely and wonderful, fill it with new forms, and give it progress, and variety and change.
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Animals can adapt to problems and make inventions, but often no faster than natural selection can do its work - the world acts as its own simulator in the case of natural selection.
This fundamental subject of Natural Selection will be treated at some length in the fourth chapter; and we shall then see how Natural Selection almost inevitably causes much Extinction of the less improved forms of life and induces what I have called Divergence of Character.
Natural Selection is not Evolution. Yet, ever since the two words have been in common use, the theory of Natural Selection has been employed as a convenient abbreviation for the theory of Evolution by means of Natural Selection, put forward by Darwin and Wallace. This has had the unfortunate consequence that the theory of Natural Selection itself has scarcely ever, if ever, received separate consideration.
Group selection and individual selection are just two of the selection processes that have played important roles in evolution. There also is selection within individual organisms (intragenomic conflict), and selection among multi-species communities (an idea that now is getting attention in work on the human microbiome). All four of these levels of selection find a place in multi-level selection theory.
The essence of Darwinism lies in its claim that natural selection creates the fit. Variation is ubiquitous and random in direction. It supplies raw material only. Natural selection directs the course of evolutionary change.
Now let me step back from the problem and very generally discuss natural selection and what we know about it. I think it is safe to say that we know for sure that natural selection, as a process, does work. There is a mountain of experimental and observational evidence, much of it predating genetics, which shows that natural selection as a biological process works.
Although I insist that God has always had the power to intervene directly in nature to create new forms, I am willing to be per-suaded that He chose not to do so and instead employed secondary natural causes like random mutation and natural selection.
Creationists argue that natural selection is only a negative process, and therefore cannot create anything. Chopra argues that skepticism is only a negative process, and therefore does not lead to knowledge. Both are wrong for the same reasons. They ignore the generation of diversity and new ideas upon which natural selection and skepticism acts. Weeding out the unfit is critical to both - natural selection allows evolution to proceed, and skepticism allows science to advance.
Natural selection is a blind and undirected consequence of the interaction between variation and the environment. Natural selection exists only in the continuous present of the natural world: it has no memory of its previous actions, no plans for the future, or underlying purpose.
It is essential for genetic material to be able to make exact copies of itself; otherwise growth would produce disorder, life could not originate, and favourable forms would not be perpetuated by natural selection.
The trick is: how do you talk about natural selection without implying the rigidity of law? We use it as almost an active participant, almost like a god. In fact, you could substitute the word 'god' for 'natural selection' in a lot of evolutionary writings and you'd think you were listening to a theologian.
Since natural selection requires a function to select, an irreducibly complex biological system, if there is such a thing, would have to arise as an integrated unit for natural selection to have anything to act on.
Natural selection may lead to benefits for species, but these `higher' advantages can only arise as sequelae, or side consequences, of natural selection's causal mechanism: differential reproductive success of individuals.
Nothing drives progress like the imagination. The idea precedes the deed. The only exceptions are accidents and natural selection.
Artificial selection turned the wolf into the shepherd, and the wild grasses into wheat and corn. In fact, almost every plant and animal that we eat today was bred from a wild, less edible ancestor. If artificial selection can work such profound changes in only ten or fifteen thousand years, what can natural selection do operating over billions of years? The answer is all the beauty and diversity of life.
You can be a thorough-going Neo-Darwinian without imagination, metaphysics, poetry, conscience, or decency. For 'Natural Selection' has no moral significance: it deals with that part of evolution which has no purpose, no intelligence, and might more appropriately be called accidental selection, or better still, Unnatural Selection, since nothing is more unnatural than an accident. If it could be proved that the whole universe had been produced by such Selection, only fools and rascals could bear to live.
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