Epilogue

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Religion

This chapter analyzes how Charles Darwin has had huge influences on religion, particularly the Christian religion, as well as the attitude of the Darwinian. One temptation, in the tradition of Lucretius, is to dismiss it all as a dreadful mistake and move on. The chapter also explains how religion plays out with respect to questions about purpose. God created humans to have what are essentially his children, to love and to cherish and in return to have them thank and adore and worship. The idea is that people should spend eternity in blissful joy with God. In many versions—the Augustinian version particularly—humans rather spoiled things through our disobedience, but God in his boundless love sacrificed his son on the cross, and once again salvation is made possible.

Mind

This chapter focuses on the writer Thomas Hardy who was raised a good Christian, a member of the established church. Then he read The Origin of Species and it all came crashing down. His poem “Hap,” written in 1866, tells it all, implying that God does not exist but that with his going, humans lose all meaning to life. The chapter also discusses crucial issues about how philosophers handled mind and meaning, about knowledge and morality. Not just the nonexistence of God— agnosticism or atheism pretty much became the norm in the profession—but the lack of meaning. The American pragmatists rode with things pretty well. Whether this was part of the general, late-nineteenth-century American vigor and rise to prominence and power, they found the challenge of Darwinism stimulating and thought provoking. For someone like William James, the struggle for existence and natural selection translated readily into a theory of knowledge—ideas fight it out just as organisms fight it out.

Aristotle Redivivus

This chapter explains occurrences during and after the Scientific Revolution, in which the personification of nature that is at the heart of the Aristotelian philosophy had a nasty way of reappearing in the most orthodox of machine-metaphor- influenced places. Even more than mechanics, optics was riddled with final-cause thinking. Pierrre de Fermat's “principle of least time” explains Snell's law of refraction, the connection between the angle of incidence and the angle of refraction. Since light going from a less dense to a denser medium is bent toward the normal, it is not going from beginning to end by the shortest distance. But assuming that light travels less quickly in a more dense than less dense medium, one can show that it does travel in the shortest time.

Charles Darwin

This chapter focuses on Charles Darwin who spent five years as the naturalist of the ship HMS Beagle, spending much time in South America and eventually going all the way around the globe. During this time Darwin's religious beliefs changed from fairly conservative Anglican to deist, a view he held for the next several decades, changing again at the end of his life to a form of agnosticism. Although by the nature of his work he had to spend much time thinking and writing about the science–religion relationship, he always claimed that by nature he was not a particularly a religious man. Darwin returned to England and in the next two years became first an evolutionist and then a Darwinian, meaning he discovered his mechanism of change, natural selection. What spurred the move to evolution was, above all, the distribution of the animals on the Galapagos Archipelago, a group of islands in the Pacific that the HMS Beagle visited in the final part of its journey.

Machines

This chapter discusses the Scientific Revolution that is dated from the publication of Nicolaus Copernicus's On the Revolutions of the Heavenly Spheres in 1543, the work that put the sun rather than the earth at the center of the universe to Isaac Newton's Mathematical Principles of Natural Philosophy in 1687, the work that gave the causal underpinnings of the whole system as developed over the previous one hundred and fifty years. Historian Rupert Hall put his finger precisely on the real change that occurred in the revolution. It was not so much the physical theories, although these were massive and important. It was rather a change of metaphors or models—from that of an organism to that of a machine. By the sixteenth century, machines were becoming ever more common and ever more sophisticated. It was natural therefore for people to start thinking of the world—the universe—as a machine, especially since some of the most elaborate of the new machines were astronomical clocks that had the planets and the sun and moon moving through the heavens, not by human force but by predestined contraptions. In a word, by clockwork!

Jerusalem

This chapter focuses on Augustine, whose influence on Western Christianity cannot be overemphasized, was born in a Roman province in North Africa of a Christian mother and a pagan father. Raised a Christian, he dropped out, acquired a mistress with whom he lived for thirteen years and by whom he had a son who died in adolescence, went to Italy as a professor of rhetoric, fell among the Manicheans, sloughed off his first mistress and had another for two years. Finally, Augustine went back to Africa, particularly at the urging of his very persistent mother, became again a Christian and was baptized by Saint Ambrose, bishop of Milan, in 386. About ten years after returning to Christianity, Augustine wrote his autobiography, the Confessions, perhaps the greatest spiritual story of personal growth of Western culture. His God is emphatically the God of Plato, the God of The Republic, where the form of the good is a necessarily existing eternal force or entity, outside time and space, truly good and beautiful, the font of all other beings, from which everything stems and to which everything relates as the cause of existence.

Athens

This chapter talks about Aristotle who implied that knowledge is the object of inquiry, and men do not think they know a thing till they have grasped the “why” of it. He was not the first to raise the question of causation, for it was nigh an obsession of his philosophical predecessors, back through his teacher Plato, to Socrates, and to the earlier “pre-Socratic” thinkers, including Empedocles, Anaxagoras, and the atomist Democritus. They all grasped that in some sense causation is both a backward-looking and forward-looking matter. Backward-looking in the sense that this happens because a hammer was picked up and used to hit the head of the nail; forward-looking in the sense that this happens because the builder wants to tie the planks together to support a roof. The chapter also argues that the forward-looking side to causation lends itself to different approaches: “external” teleology, “internal teleology,” and “eliminative” or, more positively, “heuristic” teleology.

The End

This chapter talks about the possibility of a life without religion, without God. Many people think of Darwinism as an alternative religion. Julian Huxley actually wrote a book called Religion without Revelation. Edward O. Wilson is of the same mind-set. Anyone who knows their scriptures has to be forcibly reminded of the Old Testament prophets on reading Richard Dawkins's The God Delusion. The chapter discusses the secular notion of purpose through history, the idea of social or cultural progress—something with a goal toward which history is directed. Steven Pinker argues that, despite suffering and other acts of violence, the world nevertheless is becoming a friendlier place. Science and technology seem as much the problem as the cure. This said, one can see progress in limited areas, and not just in science and technology.

Human Evolution

This chapter analyzes Darwinian evolution through selection. It explores what the Kantian/Darwinian perspective implies for humans. Charles Darwin was absolutely convinced of the fact of human evolution and as soon as he had discovered natural selection was applying it to species, to minds and powers of thought no less. However, in the Origin he was cautious, wanting first to get the main details of his theory laid out for all to see and only at the end pointing to the implications for humankind. This did not stop others from getting on the bandwagon, and although in the Descent Darwin had much to say that was both new and interesting—notably about sexual selection—by then he was entering an already well-plowed field. Naturally, the early parts of Darwin's book were concerned with making the straightforward case for human evolution, showing how it is reasonable to think—especially on the evidence of homologies—that people and the higher apes are close relatives and that humans came jointly from organisms more primitive.