Even the standard example of ancient nonsense – the debate about angels on pinheads – makes sense once you realize that theologians were not discussing whether five or eighteen would fit, but whether a pin could house a finite or an infinite number.
Transitional forms are generally lacking at the species level, but they are abundant between larger groups.
All interesting issues in natural history are questions of relative frequency, not single examples. Everything happens once amidst the richness of nature. But when an unanticipated phenomenon occurs again and again – finally turning into an expectation – then theories are overturned.
The legends of fieldwork locate all important sites deep in inaccessible jungles inhabited by fierce beasts and restless natives, and surrounded by miasmas of putrefaction and swarms of tsetse flies.
I strongly reject any conceptual scheme that places our options on a line, and holds that the only alternative to a pair of extreme positions lies somewhere between them. More fruitful perspectives often require that we step off the line to a site outside the dichotomy.
I would trade all the advantages of humanity to be a fly on the wall when Franklin and Jefferson discussed liberty, Lenin and Trotsky revolution, Newton and Halley the shape of the universe, or when Darwin entertained Huxley and Lyell at Down.
I picture several reviewers of my own books as passing a long future lodged between Brutus and Judas in the jaws of Satan.
As a word, ecology has been so debased by recent political usage that many people employ it to identify anything good that happens far from cities and without human interference.
So much of science proceeds by telling stories.
The dogmatist within is always worse than the enemy without.
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.
Life shows no trend to complexity in the usual sense-only an asymmetrical expansion of diversity around a starting point constrained to be simple.
What’s important is that all human knowledge be made available to all intelligent people who want to learn it.
If evolution almost always occurs by rapid speciation in small, peripheral isolates, then what should the fossil record look like? We are not likely to detect the event of speciation itself. It happens too fast, in too small a group, isolated too far from the ancestral range...
In the great debates of early-nineteenth century geology, catastrophists followed the stereotypical method of objective science-empirical literalism. They believed what they saw, interpolated nothing, and read the record of the rocks directly.
Science simply cannot adjudicate the issue of God’s possible superintendence of nature.
World views are social constructions and they channel the search for facts. But facts are found and knowledge progresses, however fitfully.
The more important the subject and the closer it cuts to the bone of our hopes and needs, the more we are likely to err in establishing a framework for analysis.
The Darwinian revolution is about essence. The Darwinian revolution is about who we are, it’s what we’re made of, it’s what our life means insofar as science can answer that question.
You put three facts together – that all organisms produce more offspring that can survive, that there’s variation among organisms, and that at least some of that variation is inherited – and the syllogistic inference is natural selection.
All organisms vary, and it’s just folk knowledge. You just have to look around a room of people, and everybody knows that it’s true. Darwin didn’t know the mechanism of heredity, but you don’t have to. You just need to know the fact of it.