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1.
This essay reviews key controversies in the history of the Darwinian research tradition: the Wilberforce-Huxley debate in 1860, early twentieth-century debates about the heritability of acquired characteristics and the consistency of Mendelian genetics with natural selection; the 1925 Scopes trial about teaching evolution; tensions about race, culture, and eugenics at the 1959 centenary celebration Darwin’s Origin of Species; adaptationism and its critics in the Sociobiology debate of 1970s and, more recently, Evolutionary Psychology; and current disputes about Intelligent Design. These controversies, I argue, are etched into public memory because they occur at the emotionally charged boundaries between public-political, technical-scientific, and personal-religious spheres of discourse. Over most of them falls the shadow of eugenics. The main lesson is that the history of Darwinism cannot be told except by showing the mutual influence of the different norms of discourse that obtain in the personal, technical, and public spheres. Nor can evolutionary biology successfully be taught to citizens and citizens-to-be until the fractious intersections between spheres of discourse have been made explicit. In the course of showing why, I take rival evolutionary approaches to be dynamical historical research traditions rather than static theories. Accordingly, I distinguish Darwin’s version of Darwinism from its later transformations. I pay special attention to the role Darwin assigned to development in evolution, which was marginalized by twentieth-century population genetical Darwinism, but has recently resurfaced in new forms. I also show how the disputed phrases “survival of the fittest” and “social Darwinism” have shaped personal anxieties about “Darwinism,” have provoked public opposition to teaching evolution in public schools, and have cast a shadow over efforts to effectively communicate to the public largely successful technical efforts to make evolutionary inquiry into a science.  相似文献   

2.
In March of 1860 the eminent Harvard Botanist and orthodox Christian Asa Gray began promoting the Origin of Species in hopes of securing a fair examination of Darwin??s evolutionary theory among theistic naturalists. To this end, Gray sought to demonstrate that Darwin had not written atheistically and that his theory of evolution by natural selection had not presented any new scientific or theological difficulties for traditional Christian belief. From his personal correspondence with the author of the Origin, Gray well knew that Darwin did not affirm God??s ??particular?? design of nature but conceded to the possibility that evolution proceeded according to ??designed laws.?? From this concession, Gray attempted to develop a post-Darwinian natural theology which encouraged theistic naturalists to view God??s design of nature through the evolutionary process in a manner similar to the way in which they viewed God??s Providential interaction with human history. Indeed, securing a fair reading of the Origin was not Gray??s sole aim as a promoter of Darwinian ideas. In Darwin??s theory of natural selection, Gray believed he had discovered the means by which a more robust natural theological conception of the living and evolving natural world could be developed. In this paper I outline Gray??s efforts to produce and popularize a theistic interpretation of Darwinian theory in order to correct various misconceptions concerning Gray??s natural theological views and their role in the Darwinian Revolution.  相似文献   

3.
In this article, I argue that Paulo Freire’s liberatory conception of education is interesting, challenging, even transforming because central to it are important aspects of education which other philosophers marginalise. I also argue that Freire’s critics are right when they claim that he paid insufficient attention to another important aspect of education. Finally, I argue for a conception of education which takes account of the strengths and at the same time overcomes the limitations of Freire’s liberatory conception.  相似文献   

4.
Renee Borges 《Resonance》2009,14(2):102-123
Darwin is as much a household name today as he was a century and a half ago. Phrases such as Universal Darwinism, Social Darwinism, The New Science of Darwinian Medicine, Darwin Machines, Darwin’s Dangerous Idea, The Universal Acid of Darwinism, Neo-Darwinism, Darwin is Dead — Long Live Darwin …. are in common usage today. Darwin stands out as a colossus — a giant among giants. A progression of great thinkers led to Darwin. Who were these revolutionaries and what are the frontiers of modern evolutionary thought? Some of these questions are addressed in this article.  相似文献   

5.
美国科学及思想史作家巴姆(R．F、Baum)在他去世后的第二年,即1988年出版了《现代性的导师：达尔文、马克思和弗洛伊德》一书,对达尔文及其进化论的讨论是此书的一个重要组成部分。作者通过对这位人类思想史上的巨人及其理论的历史考察,指出了进化论所存在的严重缺陷。本文将介绍和讨论该书第一部分”达尔文主义”的内容,通过分析达尔文本人的思想和达尔文主义在现代的发展,揭示这个理论在生物学和社会政治等多个领域中产生的影响。  相似文献   

6.
This essay advances a theory of visceral counterpublicity through two case studies of recent high-profile rape crimes in the United States – the cases of Emily Doe and Emma Sulkowicz. Both cases garnered considerable public attention, yet neither perpetrator was convicted of rape. This essay analyzes how Doe and Sulkowicz performed public responses to these outcomes, using their bodies to argue what happened to them was indeed rape. These embodied forms constitute what I call visceral counterpublicity: modes of public engagement that (1) proceed when discursive frameworks understood through liberal subjectivity fall short; (2) expose the body's threatened boundaries to incite an affective response, or bodily intensity, in audiences; and (3) illuminate a subjugated position within the public sphere. Together, these cases call into question how mainstream publics define and discuss rape and suggest a potential shift in public opinion over rape to include visceral frameworks. This theory provides utility for rhetorical theorists and critics attempting to make sense of a range of embodied protests by drawing attention to how legal structures appear in and create larger public discourse about the body and violence.  相似文献   

7.
For twenty years, scholars have contested Burke's argument—originally offered at an Eastern Communication Association convention — that dramatism is ontological and literal. These Burkean scholars have instead emphasized dramatism as epistemological and metaphorical. In this essay, I reread this dispute in support of Burke's position. I conclude that this debate contains two separate claims by Burke: (1) dramatism is ontological, and not epistemological, because it begins with language as action, not representation; and (2) this starting‐point can claim a privileged (literal) status because it offers the most complete approach to its topic. Through this interpretation of the debate, I make a case for a rehabilitated (and ontologically‐grounded) notion of literality—and sketch its implications for contemporary rhetorical theory.  相似文献   

8.
Ernst Haeckel was a fascinating German scientist, philosopher, and advocate of social Darwinism who sought to reinvent science as the basis of all knowledge and best guide for human activities. His monistic and vitalistic philosophy of science influenced later German holistic science and Nazi pseudo-science. Recent research reveals several of his most famous illustrations, of embryos of various animals and that are still published today, to be incorrect and probably knowingly so. The complex rhetorical connection between theory and visual support is revealed, as creationist critics contend that the falsity of the visuals implies the refutation of evolution. We see that our decisions made in crafting illustrations carry serious rhetorical and ethical implications for various audiences.  相似文献   

9.
ABSTRACT

This paper is a response to Richard Niesche’s recent JEAH paper claiming a ‘theory turn’ in educational leadership. Bringing Niesche’s argument into conversation with recent work on social epistemology in the field, I argue that any claim for a theory turn is premature and arguably requires further nuancing of enduring issues. Framed around the relational methodology, the argument articulates my own complicity with the proposed theory turn, before problematising the idea of a turn and highlighting the importance of time and space. Importantly, I seek to go beyond the analytical dualism of theoretical and atheoretical categories for the purpose of offering a productive contribution for advancing understanding in the field. This is not to refute Niesche’s argument, rather to highlight some of the problems and possibilities it identifies and to the push the ideas further in the interest of scholarly dialogue and debate.  相似文献   

10.
汤亭亭的《女勇士》已被奉为美国华裔文学的经典,但由于论者观点角度的不同,该书属于自传还是小说一直没有明确的论断。该书以自传出版,却与传统自传的写作方式相违背,有论者认为是对传记艺术的创新,也有论者将其跟华裔的身份政治联系起来,认为汤亭亭同意将小说作为自传出版是对美国主流文化的屈服。通过对上述两种观点加以分析探讨,指出无论属于自传或小说,该书的意义在于它有效地传递了华裔的声音,并为少数族裔如何在白人话语占主导权的社会里构建自己的话语树立了新的写作模式。  相似文献   

11.
For the purpose of this essay, I examine how evolutionary theory was treated and responded to in the American Museum of Natural History’s Hall of the Age of Man during the early 1900s. Specifically, I examine how the curatorial work of the museum’s president, Henry Fairfield Osborn, relied on the purported use of objectivity as a means by which to communicate the validity of evolutionary theory through the objects in his exhibit. But objectivity represented a resource for anti-evolution critics as well. To show this, I likewise examine how the Baptist pastor, John Roach Straton, responded to Osborn’s objects and purported use of objectivity in the Hall of the Age of Man and how he himself attempted to establish a different type of objectivity through pluralistic approaches to theories of origins. Established as a common value, objectivity ceased to be a simple discriminator between scientists and non-scientists within the debate over evolution. While issues over the teaching of evolutionary theory during this period are already well known, I show here that the controversy over evolutionary theory was not only an issue within public schools during the early 1900s, but also within the museum as an institute of public education and how the rhetorical role of objects and space were critical components of argument for both evolutionists and creationists.  相似文献   

12.
在<人类的由来>中,达尔文试图彻底地从自然主义的角度对良心这种道德意识进行阐释.但是,他的道德或良心进化论不仅具有描述或说明的维度,而且包含了丰富的规范内容:他把恩爱、同情心和社会性本能当作"人的道德组成的最初的原则",表明他站在利他主义立场上反对利己主义道德原则;他也没有简单采用功利主义道德原则,不是把"最大多数人的最大幸福"而是把"社群利益"当作最高的道德标准;他把"你们愿意人这样待你们,你们也怎样待人"这个"应然"的规律当作人类道德的基础;在论述人类道德的进化时,他站在自己鲜明的价值立场上对种种愚昧、野蛮的行径展开批评,等等.对达尔文而言,对事实的描述和说明同价值或道德规范的设定是完全一致的.把达尔文当作主张弱肉强食的社会达尔文主义者是对达尔文的一大误解.  相似文献   

13.
The nineteenth-century Anglican Priest Charles Kingsley (1819?C1875) was a significant populariser of Darwin??s theory of evolution by natural selection. Kingsley was successful in this regard because he developed such diverse connections throughout his career. In the 1840s he associated with Chartists and radical journalists; in the 1850s and 1860s he moved freely in scientific circles and was elected Fellow of the Linnean Society of London in 1856 and Fellow of the Geological Society of London in 1863. In 1859 he was appointed Chaplain in Ordinary to the Queen. In 1860 the Prince Consort was willing and able to secure Kingsley appointment as the Regius Professor of Modern History at Cambridge University and he subsequently became tutor to the Prince of Wales. Thereafter he was frequently invited into high Victorian Society. A friend of ??Darwin??s Bulldog?? Thomas Huxley, of the eminent geologist Charles Lyell and a correspondent of Darwin, at every turn he sought to promote Darwin??s ideas as theologically orthodox, a life-long campaign in which he was eminently successful.  相似文献   

14.
Bill Clinton's 1993 Memorial Day speech at the Vietnam Wall is an example of amnestic rhetoric, which seeks to discourage public debate and to diminish public memory. In this essay I argue that Clinton's epideictic discourse camouflages an act of apologia in which he defends his controversial opposition to the Vietnam War. Second, I argue that Clinton simultaneously directs his audience's attention away from the past and toward the future, urging them to remember the buried, but to bury the memory of Vietnam. Third, I argue that the speech culminates with an act of rhetorical investiture for Clinton as commander in chief. Finally, I propose the concept of amnestic rhetoric as an addition to public memory scholarship.  相似文献   

15.
In this paper I reply to Stefaan Cuypers' explication and critique of my views on rationality and critical thinking ( Cuypers, 2004 ). While Cuypers' discussion is praiseworthy in several respects, I argue that it (1) mistakenly attributes to me a Humean view of (practical) reason, and (2) unsuccessfully argues that my position lacks the resources required to defend the basic claim that critical thinking is a fundamental educational ideal. Cuypers' analysis raises deep issues about the motivational character of reasons; I briefly address this matter as well.  相似文献   

16.
In this second article on the theory of ‘ground rules for talk’ I extend a debate between myself and Professor Neil Mercer over the introduction of ‘ground rules’ into classrooms. I critique ground rules through the use of sociological theory and argue that advocates of the ground rules perspective need to recognise the ideological nature of their theoretical position. In making this article a clear extension of my previous argument I introduce the work of Bernstein and Fairclough to support my new arguments. I use Bernstein's theory of pedagogy as cultural relay and Fairclough's appropriateness model of language variation to critique ‘ground rules perspectives’. In doing so, I draw out the political nature of educational theory and curriculum within the context of a specific socio-economic society.  相似文献   

17.
赫胥黎对生物进化论作出划时代创新。他汲取古希腊赫拉克利特的直观辩证法,使康德宇宙整体发展观推陈出新。从人类发生学和人猿比较解剖学新视角,重新确定了人在生物界中的位置,使达尔文的人猿同祖论,从"假说"深化为科学的结论。他看到人类社会和生物进化的差别,纠正了社会达尔文主义的错误。他把猿与具有"至善伦理"的人和生物进化相统一,赋予人类保护生态系统义不容辞的社会责任。他由此成为生态伦理学说的开拓者。  相似文献   

18.
I argue from an understanding of current feminist philosophy that a teacher's practice reflects changing experiences, knowledge, values, and identities, and as such can be productively thought of as a site for learning as much as a site for expounding upon what is known. This suggests a vision for what constitutes effective practice different from that commonly held in science. I argue that praxis proceeds from the personal epistemological standpoints of the teacher (defined as standpoint theory). This knowledge is only partially applicable to particular situations in the classroom. The hallmark of feminist pedagogy, if conceptualized as derivative from standpoint theory, is to “take everyday life as problematic” (Smith, 1991, p. 88). Implicit in such a conceptualization is that pedagogy starts from an explicit recognition of everyday life and both builds from and questions that beginning. This is true for students and also for the teacher, and is the root of my claim that through teaching, the teacher becomes a learner. The immediate circumstances in which teaching occurs present different and unique qualities from those in which the teacher's knowledge and value were created. As a teacher, I am therefore continuously confronted with the inadequacy of my knowledge. The circumstances and children's activities tell me that I need to do things differently. In this situation, the act of teaching as an assertion of knowing becomes a recognition of not-knowing. Teaching becomes an occasion for learning about subject matter, children, and self. I recount an example of teaching in a first-grade classroom to give this argument substance. This story is an example from my own teaching in which parallels between scientific theorizing and storytelling are drawn and capitalized upon as a vehicle for critical thinking in science. This became an occasion for reflecting upon the appropriateness of those values because of the multicultural qualities of the classroom. J Res Sci Teach 35: 427–439, 1998.  相似文献   

19.
In this article I revisit MacIntyre's lecture on the idea of an educated public. I argue that the full significance of MacIntyre's views on the underlying purposes of universities only become clear when his lecture on the educated public is situated in the context of his wider ‘revolutionary Aristotelian’ philosophical project. I claim that for MacIntyre educational institutions should both support students to learn how to think for themselves and act for the common good. After considering criticisms from Putnam, Wain and Harris I conclude that MacIntyre's later work points towards an idea of educated ‘community’ that is more outward looking and open to difference than his earlier articulated idea of an educated ‘public’.  相似文献   

20.
The epistemology of relativism that is featured by the theory of radical constructivism is addressed. In particular, I examine several objections, all based on this epistemic position of relativism, that are often raised by critics of the theory: the charge of reality denial (which, it is often claimed, must lead ultimately to the epistemically problematic position of solipsism), the assertion of self-referential contradiction (a theory that rejects the notion of truth cannot itself claim to be true), and the accusation that the theory must lead to a position of ethical indifference. It is demonstrated that these objections do not hold: they arise, to a large extent, from the failure to distinguish properly between different knowledge domains – specifically, between the notions of cognitive and non-cognitive knowledge. Some concrete examples, specifically pertaining to the conflict between natural science and creationism, are addressed; and their relevance for science education is discussed.  相似文献   

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