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1

Charles Darwin, filosof pro 21. století

100%

Hříbek T.

Filosofický časopis (Philosophical Journal)

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2009

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vol. 57

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issue 6

811-835

EN

This is, by and large, a review paper which discusses the current situation and future prospects of a philosophy based on the Darwinian view of life. The first section reflects on Wittgenstein’s aversion to Darwinism, which was a symptom of his construal of philosophy as conceptual analysis free from empirical inquiry. The contemporary turn to Darwinian considerations in philosophy is a consequence of the Quinean rejection of conceptual analysis in favour of a continuity between philosophy and empirical science. The second section synthesizes some recent views on the character of Darwin’s theory – the structure of his argument and the evidence for his premises. The third section moves on to a Darwinian epistemology, where the main contention concerns the possibility of deriving epistemic norms from evolutionary history. Appeals to evolution in an attempt to account for the possibility of misrepresentation and the debate over original versus derived intentionality both play a central role in philosophy of mind, explored in the fourth section. Finally, the fifth section turns to ethics, in particular a recent research into the evolutionary origins of moral behaviour.

2

Dar i wina Darwina

63%

Kosowska E.

Świat i Słowo

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2010

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vol. 2010, nr 1(14)

37-48

EN

Evolutionism unintentionally laid foundations of the industrial ethos, sanctioned the idea of competition and a new type of social hierarchy, gave pragmatism an alibi, and at the same time shook the foundations of individualism. At present it has become a transparent paradigm – we pay no attention to it, or even deny it, while accepting many of its distinctive determinants. Today, evolution is, as it may seem, not only a proven process of gradual transformations in the natural and social life, but also a fundamental epistemological metaphor, whose sense cannot be attained fully, but whose heuristic power still influences us. The ambiguity of this influence is reflected in the ambivalent attitude to Charles Darwin, who became, on the one hand, an icon of evolutionism, and on the other hand a victim of its methodological attractiveness.

3

Vědecký status darwinismu

51%

Havlík V.

Filosofický časopis (Philosophical Journal)

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2009

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vol. 57

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issue 6

837-853

EN

The philosophical attempt to explain the scientific status of Darwinism has been given significant attention in the methodology of science. Darwinism, unlike the physical theories which act as the model of what is scientific, does not meet the usual mathematical-experimental requirements and, due to this exceptional character, raises the philosophical question of how we might either reformulate the what it means for theories to be scientific or deny the scientific status of Darwinism. The aim of this paper is review some of discussions of this question in the philosophy of science, to find an acceptable and defensible position in the spectrum of opinion, and to assess the future perspective for this evolutionary process of philosophical reflection. This paper endeavours to show, on the basis of a critique of M. Ruse, that Darwin’s theory, the core of Darwinism, is fully axiomisable and that, as such, it fits the traditional hypothetico-deductive model of scientific theories. At the same time, however, we show the reason why it has a scientific character that is exceptional and specific – we point here to the much more complex and multi-levelled theoretical synthesis of Darwinism, which is unparalleled in contemporary natural science. It is for this reason that it difficult to find methodological standards for the estimation of the scientificality of Darwinism in philosophico-methodological reflection.

4

Darwin w "Ziemi Ulro"

51%

Zach J.

Świat i Słowo

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2010

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vol. 2010, nr 1(14)

135-144

EN

The Czesław Miłosz’s involvement in the natural sciences, and his longlasting argument with the theory of evolution has deeply penetrated his poetry and prose; hence the references to Darwin and Darwinism in many of his literary works. In my article, however, I focus on “a hidden presence” of Darwin in Miłosz’s writings, a continuous debate which underlines various attempts of the Nobel Prize winner to capture the situation of man in the modern world. Thus the Darwinism with its many social and philosophical consequences becomes one of the central points of the Miłosz’s anthropological project. Each of his books gives us a different perspective on the roots of what he calls “the European nihilism”, and a different analysis of the modern conflict between religious imagination and the image of man created by natural science.

5

Opowiadanie bez teleologii. Darwin(-izm) – Parnicki – Sebald

51%

Tomczok P.

Świat i Słowo

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2010

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vol. 2010, nr 1(14)

145-156

EN

In this paper I discuss the possibility of creating non-teleological narratives – it seems that teleology is a constitutive element of a narrative, yet the mechanical representations of the Word – with Darwinism among others – exclude teleology itself. In the present paper I attempt to describe the Darwinian struggle with teleology – in particular, how biology tried to establish a language without clearly defined aims. Separate parts of the paper are dedicated to two authors who suggested a departure from the teleology of a story – W G Sebald and Teodor Parnicki, whose works present models of a non-teleological novel.

6

Mesjasz czy Antychryst? Bolesława Prusa czytanie Darwina

51%

Karpowicz-Słowikowska S.

Świat i Słowo

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2010

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vol. 2010, nr 1(14)

75-86

EN

Prus’s reception of Darwin’s ideas took many years to last. In the 70-ties the columnist was fighting for recognition of the naturalist’s theses and against spreading superstitions. In the 80-ties he situated Darwin in the circle of progress promoters. In the 90-ties, in recognition of his services for expanding people’s knowledge, he inserted him in his peculiar classification in the sphere of domination of perfectness ideal. Prus regarded fight for living as an undeniable fact. However, he emphasized another and more common fact both in nature and in social life, i.e. the existence of mutual exchange of services. The writer owes Darwin, among other things, enriching his technique of describing a character on the basis of theories concerning physiological response to different stimuli.

7

Biologia literatury

51%

Koziołek R.

Świat i Słowo

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2010

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vol. 2010, nr 1(14)

63-74

XX

The text discusses the infighting of literature and natural sciences in the 19th century, which came about as a result of the theory of evolution. Probably, Darwin created the greatest narrative of the 19th century. What can literature say that would be more interesting than two of Darwin’s works: On the Origins of Species and The Descent of Man? The images of fight and death of species, infinite time perspective of events, a total universality of the plot and a collective character, turned the theory of evolution into the biggest competitor of a novel. Darwin’s multithreaded narrative, quite often written in Dickens’s style, resembles a novel but exceeds it through the factuality of science. How did novel react to such an unexpected rival?

8

Piętno darwinizmu

51%

Gielata I.

Świat i Słowo

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2010

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vol. 2010, nr 1(14)

49-62

EN

The author analyses the problem of circumstances in which Darwin discovered the mechanizm of natural selection and struggle to survive – a discovery that marked human being with “an indelible stigma”. The stigma is a special kind of “a hurt identity”, an identity, which hurts. Darwin’s discovery marked human beings with the “indelible stigma” of low descent, which endowed men with negative identity – of a being without origin. As a result in the 19th century people had to face the question of their own identity. Analysing the memoir The Voyage of The Beagle the author claims, that observations Darwin made during the journey (in particular the geological ones) changed his perception of time. Geological ruins revealed before young Darwin the nature of time, whose essence is dissemination – ie. irretrievable change. His views were confirmed by the earthquake in Chile in 1835 – where a sudden move of the earth’s crust became an image of time which perceived a catastrophe spread over thousands of years. Hence, as the author claims, Darwin’s memoire from the journey, and in particular its part which describes the earthquake in Chile foreshadows the Marxian statement that everything “vanishes”.

9

Conceptual Foundations of Progress in Darwin’s Theory of Evolution

51%

Drogosz A.

Acta Neophilologica

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2012

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issue XIV/2

121-128

EN

The objective of this article is an analysis of those conceptual metaphors and analogies used by Darwin in his book On the Origin of Species which introduce the notion of progress to the concept of evolutionary change. The analysis covers the analogy between artificial and natural selection, conceptual metaphors of journey, struggle and tree with the UP – DOWN schema. We demonstrate that some aspects of these metaphors make progress an inherent part of the concept of evolution.

10

Kiedy Darwin stracił wiarę w Boga?

45%

Malec G.

Diametros

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2016

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issue 48

38-54

PL

Przedmiotem artykułu jest próba określenia możliwie precyzyjnej daty, kiedy Karol Darwin, angielski przyrodnik i ewolucjonista, stracił wiarę w Boga. Darwin w pierwszym okresie życia był bez wątpienia teistą. Autor twierdzi, że pierwsze wątpliwości związane z istnieniem dobrego Stwórcy pojawiły się u Darwina w czasie podróży dookoła świata na okręcie HMS Beagle. Po powrocie do Anglii przyrodnik intensywnie pracował nad swoimi notatnikami, w których zapisał, że moralność jest skutkiem pokoleniowego przekazywania użytecznych zachowań, a wiara w istnienie Boga jest jedynie konsekwencją religijnego wychowania. Autor utrzymuje, że na przełomie lat 30. i 40. Darwin posiadał już bardzo poważne wątpliwości związane z prawdziwością doktryny chrześcijańskiej. Ostatecznie utracił on wiarę po śmierci ukochanej córki Annie – 23 kwietnia 1851 roku.

EN

This article is an attempt to define the exact date of Charles Darwin’s loss of faith in God. The English naturalist and evolutionist in his early stages of life was definitely a theist. The author claims that the first doubts concerning the Creator’s existence appeared on board of the HMS Beagle. After returning from his expedition, Darwin dedicated himself to the work on the notes he collected. In these notes Darwin claimed that morality is nothing more than useful behavior transmitted by generations and faith is only an effect of a religious upbringing. According to the author, at the turn of the 1830s. and 1840s. Darwin had already had serious doubts concerning the truthfulness of the Christian doctrine. Finally, Darwin lost his faith after the death of his beloved daughter on 23 April 1851.

11

Agnosticism of scholars – selected forms

44%

Drozdowicz Z.

Nauka

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2020

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issue 1

EN

In these remarks I do undertake one more time the attempt to answer the following question: what do agnostics really want? This issue is so complicated that even the agnostics themselves had great trouble in delivering the answer. This is also related to these agnostics, such as the recalled here Charles Darwin, Albert Einstein, and Stephen W. Hawking, who belong to the greatest format of scholars. The agnostics are being distanced from, both the atheists and theists. However they do judge differently their views it is important that as well the first as the latter ones may appreciate what stands behind agnosticism and this might be very variable.

12

Transhumanism and Evolution. Considerations on Darwin, Lamarck and Transhumanism

44%

Bardziński F.

Ethics in Progress

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2014

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vol. 5

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issue 2

103-115

EN

In the paper, I discuss the possible gap between the transhumanist perspective of controlling and perfecting human evolution through scientific means and the Darwinian and neo-Darwinian theory of biological evolution. I argue that, due to such gap, the transhumanist programme is flawed and requires a new and better understanding of biological mechanisms in order to attain its goals.

13

Českoslovenští zednáři (1925‒1938) a evoluční vznik člověka

44%

Pospíšil C. V., Řeháková V.

Studia theologica

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2022

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vol. 1

145-155

EN

Based on a critical analysis of the periodicals Svobodný zednář and Die drei Ringe, the authors of the article examine the attitudes of Czechoslovak Free Masons towards the question of the evolutionary origins of the human being and towards Darwinism in the period of 1925‒1938. Czech Free Masons had no interest in this issue. A clear rejection of Social Darwinism and racism can be found. German Free Masons, living in this country, consequently accepted the evolutionary origins of humans and naturally stood up against Social Darwinism, especially from 1933 on. The Darwinist concept of human origins was not used in even one case against the Bible, Christianity, or the Catholic Church. Taking into account the faith of regular Free Masons in God the Creator – the Great Architect and in the immortality of the human soul, one can quite easily speculate as to their closeness to the theistic interpretation of the evolutionary origins of humans which is typical for Christian thinkers.

14

There Is No Darwin’s Greatest Secret

44%

Malec G.

Filozoficzne Aspekty Genezy

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2015

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vol. 12

325-331

EN

Review of: Mike Sutton, Nullius in Verba: Darwin’s Greatest Secret, Thinker Media [First Digital Edition], Kindle Edition 2014.

15

Charles Darwin and lady hope - the legend still alive

44%

Malec G.

Internetowy Magazyn Filozoficzny Hybris

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2015

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vol. 29

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issue 2

126-149

EN

The theme of the present paper is the story of Darwin’s conversion as spread by Elizabeth Hope. Her article was published in August 1915. She wrote under the pseudonym “Lady Hope”, and her paper was titled “Darwin and Christianity”. Elizabeth Hope claimed that she visited Charles Darwin in autumn 1881, a couple of months before his death. Darwin during her visit was supposedly bedfast and reading Hebrews. During their conversation Darwin allegedly asked her to speak about Jesus Christ and sing some hymns in his summer house. I claim that (1) strong arguments exist that Lady Hope’s story is only the fruit of her imagination, and (2) all her adherents can only have hope that Darwin, renouncing his theory, returned to Christianity. Finally, I show some unpublished opinions of modern scholars which indicate that Darwin’s conversion never took place, and he never rejected his theory of evolution by natural selection.

16

Zvíře jako člověk, zvíře jako stroj

38%

Jaroš F.

Filosofický časopis (Philosophical Journal)

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2015

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vol. 63

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issue 4

519-537

EN

Charles Darwin is celebrated for his claim that man and primates developed from a common ancestor. Man has been, since Darwin, treated by science as a biological species and scientists often compare his faculties to the instincts of animals. At the same time, the other side of Darwin’s discovery is forgotten – animals are similar to man in their behaviour and emotions. While for Darwin himself an anthropomorphic view of animals was self-evident, many contemporary Darwinists prefer a mechanical model. These two contradictory tendencies are established here by reference to the work of the biologists Richard Dawkins and Frans de Waal. The difference of perspective from which animals are viewed can be best seen in connection with the problem-area of morality and its evolutionary origin. It is shown that the empirical orientation of de Waal is fundamentally closer to the Darwinian tradition of research than Dawkins’ theoretical approach.

17

Clémence-Auguste Royer and the Rise of Aryan Ideology

38%

Budil I.

West Bohemian Historical Review

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2015

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vol. 5

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issue 1

15-27

EN

The contribution of Clémence-Auguste Royer, the first translator of the Origin of Species into French, to the emergence of social Darwinism is discussed and critically evaluated. Clémence-Auguste Royer used the theory of natural selection for challenging of modern liberal democracy and stressing the crucial role of “Aryan aristocracy” in the history of humankind. This aspect of her work has been largely neglected by historians of science.

18

Darwinian Obsessions: References to the Theory of Evolution in the Novels of John Fowles, A. S. Byatt, and Hilary Mantel

38%

Oramus D.

Anglica. An International Journal of English Studies

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2012

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issue 21/1

5-16

XX

This paper challenges the critical cliché that in recent fiction Darwinism replaces religion and that the scientific worldview is always in opposition to Christian belief. A close reading of three British novels written between the late 1960s and the early 1990s – namely, John Fowles’s The French Lieutenant’s Woman, A.S. Byatt’s Morpho Eugenia (a short novel published together with her other novelette Conjugal Angel in the volume entitled Angels and Insects), and Hilary Mantel’s A Change of Climate demonstrates how Darwinian references themselves evolve over time. Three aspects of the novels are juxtaposed: primarily, the way they depict natural history in the 19th century – Darwin and his fellow naturalists – and thus create the myth of how modern science was born in Victorian England. Secondly, the paper establishes what the novelists in question understand by the word ‘science’ and whether for them natural science is or is not science proper. Thirdly and lastly, what is the novelists’ attitude to the alleged conflict between Christian belief and the theory of evolution. In the quarter century dividing Fowles’s novel from Mantel’s much changes in the way each of these problems is handled.

19

Two Exercises in Consilience: Annie Dillard and Kurt Vonnegut on the Galapagos Archipelago as the Archetypal Darwinian Setting

38%

Oramus D.

Anglica. An International Journal of English Studies

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2014

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issue 23/1

19-29

EN

The aim of this essay is to compare how Darwinian references are used in the writings of two late 20th century American authors, Annie Dillard and Kurt Vonnegut who both choose the Galapagos archipelago as the focal setting of their symbolical narratives, as we see in Vonnegut’s novel Gala´pagos and in Dillard’s essay ‘‘Life on the Rock: the Gala´pagos.” As far as Dillard’s prose is concerned, she also depicts the archipelago in other short narratives from Teaching a Stone to Talk and Pilgrim at Tinker Creek. Although neither Dillard nor Vonnegut have a conspicuously political agenda, they both consider the theory of evolution a heavily ideological subject and both apply the Darwinian paradigm to describe nature and the human race within nature.

20

Darwinowska teoria ewolucji w wypowiedziach Jana Pawła II

32%

Rupiński P.

Filozoficzne Aspekty Genezy

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2021

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issue 18

113-138

EN

This article is a presentation of the statements of John Paul II in which, as Pope, he referred to the theory of evolution and assessed it from the point of view of the Christian doctrine of cre ation. He is thought to have reconciled Christian creationism with evolution, and has even been explicitly described as an evolution ist. However, on the basis of his actual statements it is argued here that justifying such a thesis runs into difficulties. The paper exam ines the texts of papal catecheses on creation from 1985-1986, as well as messages sent by him to members of the Pontifical Academy of Sciences in 1996. John Paul II pointed out under what conditions evolution would be compatible with Christianity, rejectingthe dogmatic principles that underpin the Darwinian theory of evolution. At the same time, though, he postulated a position in whichthe scientific vision of the world does not contradict the religiousvision, and where they complement one another, describing different dimensions of reality.

PL

Artykuł omawia wypowiedzi Jana Pawła II, w których jako papież odnosił się do teorii ewolucji i podejmował się jej oceny z punktu widzenia chrześcijańskiej nauki o stworzeniu. Zgodnie z popularnym poglądem Jan Paweł II pogodził chrześcijański kreacjonizm z ewolucjonizmem i nawet wprost określany jest jako ewolucjonista. Na podstawie konkretnych wypowiedzi papieża został wykazany szereg trudności w uzasadnieniu tak postawionej tezy. Analizie zostały poddane teksty papieskich katechez na temat stworzenia z lat 1985–1986, a także przesłania, które w 1996 roku wystosował do członków Papieskiej Akademii Nauk. Jan Paweł II zaznaczył, pod jakimi warunkami ewolucjonizm jest możliwy do pogodzenia z nauką chrześcijańską, odrzucając dogmatyczne zasady, które stały u podstaw darwinowskiej teorii ewolucji. Postulował jednak stanowisko, w którym naukowa wizja świata nie jest niezgodna z wizją religijną, a obie uzupełniają się, opisując inne wymiary rzeczywistości.

Refine search results

Charles Darwin, filosof pro 21. století

Dar i wina Darwina

Vědecký status darwinismu

Darwin w "Ziemi Ulro"

Opowiadanie bez teleologii. Darwin(-izm) – Parnicki – Sebald

Mesjasz czy Antychryst? Bolesława Prusa czytanie Darwina

Biologia literatury

Piętno darwinizmu

Conceptual Foundations of Progress in Darwin’s Theory of Evolution

Kiedy Darwin stracił wiarę w Boga?

Agnosticism of scholars – selected forms

Transhumanism and Evolution. Considerations on Darwin, Lamarck and Transhumanism

Českoslovenští zednáři (1925‒1938) a evoluční vznik člověka

There Is No Darwin’s Greatest Secret

Charles Darwin and lady hope - the legend still alive

Zvíře jako člověk, zvíře jako stroj

Clémence-Auguste Royer and the Rise of Aryan Ideology

Darwinian Obsessions: References to the Theory of Evolution in the Novels of John Fowles, A. S. Byatt, and Hilary Mantel

Two Exercises in Consilience: Annie Dillard and Kurt Vonnegut on the Galapagos Archipelago as the Archetypal Darwinian Setting

Darwinowska teoria ewolucji w wypowiedziach Jana Pawła II