squarely within the realm of physics itself (Torrance 2001:26, 92). Moreover, the theory of relativity does not postulate a three-dimensional Euclidian space, but rather a curved timespace theory with more than three dimensions. In the same breath, quantum mechanics also breaks away from Kant's idea of the phenomenal world, which is causal and determined. An evolutionary epistemology, however, displaces both the content of knowledge and causality largely to the world itself once more. The move, therefore, is again made from idealism to realism.McGrath (2002:3334) refers frequently in his works to the value of W. Quine's important essay, 'Five milestones of empiricism', as a theological epistemology. Quine rejects the idea of a 'first philosophy', which must precede science. Absolute certainty and unassailable points of departure are, by definition, not possible. Investigators should concern themselves with reality as it is presented, and empirical science should become the cornerstone of an epistemology. Having no dry dock for repairs, we are like sailors adrift in a boat on the open sea, who have to resign ourselves to the inevitable (Otto Neurath). We then lack a 'vantage point' from which to evaluate our beliefs, apart from in terms of our already existing beliefs. Murray (2002:79) formulates such a standpoint by stating that the 'God's eye' point of view is, in essence, nothing other than the 'God's I' point of view. In terms of such thinking, cognitive and perceptual systems are restricted by natural selection to those aspects of the objective world that are relevant to the organism concerned. Knowledge is, accordingly, the result of the Darwinian algorithm of variation, selection and replication. As human beings are aware of their knowledge equipment, they are also the first who cannot surmount and correct their cognitive niche (Buskes 2008:251).Mark Twain commented, 'Faith is believing what you know ain't true'. Alvin Plantinga (2008:9) is correct in his assertion that such thinking is a gross error. The realms of revelation and nature, fideism and naturalism, faith and reason should not be set against one another, but should rather complement and interpret each other. Although nature lends itself to different readings and interpretations, it does not provide its own authorised interpretation. However, preconceptions, which are always in evidence, concern choices, some are of which are made for you and others that are made by you. When organisms adapt to their environs, genetic change takes place, in terms of natural selection. However, only humans can adapt by also changing their environment to suit those needs that are present in their genes (Ayala 1998:39). By means of being able to reject their assigned cultural roles, they can choose to be responsible and relational beings (Dingemans 2005:313). As our personhood is inextricably bound up with our physicality, it is tied to the God-created cosmos, being the summation of our life experiences and relationships (Green 2008:179).4 A SOMEWHAT WARPED OUTCOMEEvolution has its definite outgrowths. Social Darwinism or, better stated, Social-Lamarckism, can be traced back to Jean-Baptiste Lamarck's (17441829) interpretation of evolution. Lamarck's interpretation posits that acquired characteristics can be hereditary, and every new generation continues to build