San Lameer Villa 2842 | Resensies
San Lameer Villa 2842
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Peet K - Aug 2017
Alle geriewe is beskikbaar en in 'n puik, werkende toestand.
Villa 2842 is 'n goed toegeruste eenheid; het heerlik daar gebly.
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Adres: San Lameer Landgoed R61, San Lameer Villa 2842, Laer-Suidkus, 4277, KwaZulu-Natal
https://d288tngog90ix0.cloudfront.net/AAEAAQAAAAAAAAAAAAAAJGIxMWE0NzBjLWY5YTctNGUwNC1hNjYzLTE0ZTRmNjJmYzI2Ng?w=1440&h=960&fit=crop&auto=format Vanaf R2 100 per nag (plek vir 4) 1 5 1 4 R61 San Lameer Estate San Lameer Villa 2842 4277 KwaZulu-Natal 086 999 0018 15:00-22:00 10:00 -30.943623542328 30.290470719337 Evolusie en Bewussyn - Deel 1 - Dr Piet Odendaal
Evolusie en Bewussyn – Deel 1
Deur Dr. Piet Odendaal op 1 Oktober 2010
"An epoch will come when people disclaim kinship with us as we disclaim kinship with the monkeys." – Kahlil Gibran (1883-1931)
Die stof wil maar nie gaan lê op die evolusiedebat nie. Aan die een uiterste van die debatspektrum staan die fundamentaliste wat Genesis se skeppingsverhaal letterlik vertolk, en aan die ander uiterste, die verbete Darwiniste wat geen ruimte laat vir die bestaan van nie-materiële dimensies nie. Inderwaarheid dra albei hierdie uiterste groepe 'n dogmatiese etiket.
Dit verg nie veel wetenskaplike kennis om byvoorbeeld die Jong Aarde-kreasioniste se vaste geloof dat die aarde maar net so oor die 6000 jaar oud is, van die tafel af te vee nie. Dit was oorspronklik Aartsbiskop Usher wat teen 1650 die Bybel gebruik het om te bereken dat die skepping in 4004 VC plaasgevind het.1 Usher het sy berekenings gegrond op die absoluut letterlike lees van die Bybel. Nou is dit ongelukkig so dat ateïste en ander skeptici (waaronder vele Darwiniste) eweneens maar té geneig is om die Bybel letterlik te lees en dan dit wat absurd voorkom te gebruik om die Bybel en godsdiens mee af te kraak. Veral Genesis se skeppingsverhaal kom gereeld onder skoot. Die vroeë kerkvaders, Clement van Alexandrië (150-215) en Originus (185-254), wys egter herhaaldelik daarop dat die Bybel simbolies/allegories verstaan moet word. In De Principiis skryf Originus in baie satiriese taal oor die Tuin van Eden en wat daar gebeur het, en eindig met die woorde: "I do not suppose that anyone doubts that these things figuratively indicate certain mysteries, the history having taken place in appearance, and not literally."2 Inderdaad aanvaar baie kerklikes vandag dat die skeppingsverhaal simbolies geskryf is en wêreldwyd is daar, persentasiegewys, seker nie veel mense wat hulle by die Jong Aarde-kreasioniste skaar nie. Nietemin vorm die fundamentaliste, as geheel, 'n opposisiegroep vir die geharde Darwiniste en lok daarom die tipe aanvalle uit soos hierbo genoem. Om andere se standpunte verkeerd te bewys, beteken egter nog nie dat jou eie standpunte korrek of volledig is nie.
Die miskenning van Alfred Russel Wallace
Dit is opmerklik dat ekstreme Darwiniste se sienings meesal impliseer dat Darwin se teorie outomaties die moontlikheid van 'n geestelike dimensie uitsluit. In hierdie konteks verbaas dit min dat diésulkes in hul skrywes en uitsprake die naam van Alfred Russel Wallace (1823-1913) meestal verswyg. Hoekom is Wallace belangrik? Nie alleen het Wallace heeltemal onafhanklik die teorie van 'evolusie deur natuurlike seleksie' ontwikkel nie, maar het hy ook die beginsel van Intelligente Ontwerp ondersteun. Tewens, Wallace sou Darwin met publikasie van die teorie voorgespring het, as Darwin nie sy kollegialiteit op uiters twyfelagtige manier misbruik het nie. Wallace het naamlik in 1858 'n artikel aan Darwin gestuur waarin hy sy idees oor natuurlike seleksie uiteensit – gebasseer op grondige navorsing. Darwin was uitermate ontsteld omdat Wallace se idees merkwaardig met sy eie ooreengestem het. In oorleg met twee kollegas word toe besluit om twee uittreksels uit Darwin se vorige skrywes saam met Wallace se artikel te laat publiseer. In 1858 verskyn dit toe in die Proceedings of the Linnean Society onder die titel, On the Tendency of Species to Form Varieties; and on the Perpetuation of Varieties and Species by Natural Means of Selection. Wallace is nooit in die proses geken nie.
In Descent of Man, skryf Darwin, "the first foundation or origin of the moral sense lies in the social instincts, including sympathy; and these instincts no doubt were primarily gained, as in the case of the lower animals, through natural selection."3 Wallace het hom hieroor aangevat en in 1910 skryf hy in sy boek, The World of Life. A Manifestation of Creative Power, Directive Mind and Ultimate Purpose: "Darwin himself was quite distressed at my rejection of his own conclusion that even man's highest qualities and powers had been developed out of those of the lower animals by natural or sexual selection ... I pointed out that some of man's physical characters and many of his mental and moral faculties could not have been produced and developed to their actual perfection by the law of natural selection alone, because they are not of survival value in the struggle for existence."4 Die webwerf Uncommon Descent5 maak verder die stelling: "Wallace insisted that nature evolved not only with purpose but with intent. That was and remains in bold distinction to Darwin's materialistic mechanisms." Richard Dawkins, in The Blind Watchmaker, bevestig inderdaad die doelloosheid van Darwinistiese natuurlike seleksie as volg: "Natural selection is the blind watchmaker, blind because it does not see ahead, does not plan consequences, has no purpose in view."6 Volgens hom is natuurlike seleksie ook die enigste werkende faktor in biologiese evolusie.
Dawkins sê verder in die Voorwoord van The Blind Watchmaker (terloops, die enigste plek waar Wallace se naam genoem word): "This book is written in the conviction that our own existence once presented the greatest of all mysteries, but that it is a mystery no longer because it is solved. Darwin and Wallace solved it, though we shall continue to add footnotes to their solution for a while yet."7 Dawkins en sy denkgenote het klaarblyklik geen begrip oor wat die werklike misterie van bestaan is nie – wat is die oorsprong van lewe? Waar kom dít vandaan wat geëvoleer het en nog steeds evoleer? Hierdie probleem met Darwinisme is reeds vroeg aan die klok gehang deur Heinrich Bronn (1800-1862). Ek haal aan: "He had given Germany its first translation of Origin in 1860. He believed in a form of evolution but the famed geologist and paleontologist at the University of Heidelberg chided Darwin for skirting the real question of the origin of life and insisted that his evolutionary scheme would never be complete or completely believable until he did."5
Evolusie en bewussyn
Carlyn Merchant skryf: "Biological evolution of the human species stopped some fifty thousand years ago. From then on, evolution proceeded no longer genetically but socially and culturally, while the human body and brain remained essentially the same in structure and science."8 Oorweeg hiermee saam Wallace se siening dat menslike vermoëns soos die wiskundige, musikale, en artistieke; en karaktertrekke soos 'n sin vir humor, integriteit, waardering van skoonheid, en sin vir geregtigheid, nie ontwikkel is in 'n stryd om oorlewing nie. Dan dui dit sterk daarop dat instede van 'n enkele biologiese evolusielyn daar ook 'n parallelle evolusie van die menslike bewussyn aan die gang is wat niks met natuurlike seleksie te doen het nie.
Uit voorgaande onstaan die vraag, "Speel denke en bewussyn 'n rol in die aandrywing van evolusie?" In hierdie verband is dit insiggewend om kennis te neem van 'n ander pionier wat tot onlangs nog feitlik in vergetelheid versink was – die Fransman, Jean-Baptiste Lamarck (1744-1829). Lamarck het reeds vyftig jaar voor Wallace en Darwin 'n teorie oor evolusie gepubliseer. Clifford beskryf die essensie van Lamarck se werk as volg: "The theory that Lamarck published consisted of several components. Underlying the whole was a 'tendency to progression', a principle that Creation is in a constant state of advancement ... But the overarching component of Lamarckian evolutionism was what became known as the inheritance of acquired characters ... Change occurred because an animal passed on to its offspring physiological changes it had undergone in its own lifetime."9
Lamarck se teorie is nie in sy leeftyd algemeen aanvaar nie en is daarna deur Darwinisme verswelg. Dit lyk egter of onlangse ontdekkings dui op die herontwaking van sommige van Lamarck se idees. Castillo skryf in 2007 as volg: "The question is then, if stress has a negative effect on DNA (a kind of nocebo effect), can positive thoughts have a positive effect on DNA (a kind of placebo effect)? And if this is the case, what are the implications in medical practice and in human evolution? If humans can modify their own DNA by thought only, and they are constantly doing it, whether consciously or not, can this have an effect in the 'direction' of human evolution? Is this some kind of Lamarckian effect? How important is this factor compared to natural selection?"10 Castillo gaan voort om 'n evolusiemodel te konseptualiseer, waarin biologiese evolusie deel is van 'n groter stelsel waarin bewussyn 'n sleutelrol speel.
In die 4 Februarie 2009 uitgawe van Technology Review (uitgegee deur MIT) getiteld, A Comeback for Lamarckian Evolution? – word geskryf, "The effects of an animal's environment during adolescence can be passed down to future offspring, according to two new studies. If applicable to humans, the research, done on rodents, suggests that the impact of both childhood education and early abuse could span generations. The findings provide support for a 200-year-old theory of evolution that has been largely dismissed: Lamarckian evolution, which states that acquired characteristics can be passed on to offspring."11 Die studies is onderskeidelik gepubliseer in die Journal of Neuroscience (Februarie 2009) en aanlyn in Biological Psychiatry (Januarie 2009).
Pierre Teilhard de Chardin (1881-1955) – katolieke priester en uitstaande paleontoloog – konstateer in The Phenomenon of Man, die rol van denke bewussyn in die evolusieproses:12
"A long animal heredity may well have formed our limbs, but our mind was always above the play of which it kept the score. However materialistic they might be, it did not occur to the first evolutionists that the scientific intelligence had anything to do in itself with evolution ... At this stage they were only half-way to the truth they had discovered."
Dit is interessant om daarop te let dat Darwin self nie oortuig was dat natuurlike seleksie die enigste meganisme in die evolusieproses is nie. In die sesde uitgawe van The Origin of Species by Means of Natural Selection skryf hy aan die einde van die boek, so half geïrriteerd: "But as my conclusions have lately been much misrepresented, and it has been stated that I attribute the modification of species exclusively to natural selection, I may be permitted to remark that in the first edition of this work, and subsequently, I placed in a most conspicuous position – namely, at the close of the Introduction – the following words: 'I am convinced that natural selection has been the main but not the exclusive means of modification.' This has been of no avail. Great is the power of steady misrepresentation; but the history of science shows that fortunately this power does not long endure."13 Ongelukkig lyk dit of 'the power of steady misrepresentation' in hierdie geval nogal 'n lang leeftyd het.
Die bespreking word voortgesit in deel 2 van hierdie artikel.
Johnston, Paul (1976). A History of Christianity
Originus: De Principiis. Boek 1V, Afdeling 16
Darwin, Charles Robert. Descent of Man
Wallace, Alfred Russel (1910). The World of Life. A Manifestation of Creative Power, Directive Mind and Ultimate Purpose.
Uncommon Descent (2009): Revisionong Paradigms: Alfred Russel Wallace and the Relocating of Evolution.
Dawkins, Richard (1986). The Blind Watchmaker, Chapter 2.
Ibid, Chapter 9.
Merchant, Carlyn (1980). The Death of Nature.
Clifford, David (2004). Jean-Baptiste Lamarck (1744-1829). The Victorian Web.
Castillo, Ulysses (2007). Notes on the Role of DNA in the Human Spiritual and Biological Evolution. Spirit and Science.
Singer, Emily (2009). A Comeback for Lamarckian Evolution? Technology Review (February 04, 2009), published by MIT.
De Chardin, Pierre Teilhard (1955). The Phenomenon of Man, Book Three, Chapter Three.
Darwin, Charles (1859). The Origin of Species by Means of Natural Selection, (Sixth Edition), Chapter XV: Recapitulation and Conclusion.
Sien ook Deel 2.