Simon Conway Morris Quotes

And the other world-picture?, one based not just on science but wedded to a scientistic programme. Well, you know it as well as I do. Here all is ultimately meaningless.

Again and again Gould has been seen to charge into battle, sometimes hardly visible in the struggling mass. Strangely immune to seemingly lethal lunges he finally re-emerges. Eventually the dust and confusion die down. Gould announces to the awestruck onlookers that our present understanding of evolutionary processes is dangerously deficient and the theory is perhaps in its death throes. We look beyond the exponent of doom, and there standing in the sunlight is the edifice of evolutionary theory, little changed.

It is the knowledge and experience of the Incarnation, the wisdom and warnings given by Jesus in the Gospels, and not least the Resurrection that in the final analysis are all that matters.

It is my opinion that human history can make no sense unless evil doings are recognized for what they are, and that they are bearable only if somehow they may be redeemed.

Notwithstanding the quasi-religious enthusiasms of ultra-Darwinists, their own understanding of theology is a combination of ignorance and derision, philosophically limp, drawing on clichés, and happily fuelled by the idiocies of the so-called scientific creationists.

When serious scientists with huge beards aren't looking, I jocularly refer to these fossils as my alien goldfish. Picture the scene: the giant spaceship is parked on a wide beach, and kicking pebbles Commodore Grafnik is in a filthy mood. Yet another planet with hundreds of millions of years to go before intelligence evolves, not even at the zorkquaan stage, for Threga's sake! And as for his pet vlantans!! Purchased at huge expense, all they do is feed voraciously and then fall asleep. Still fuming, Grafnik carries the bowl down to the lagoon edge and (contrary to every regulation in the AIPC [Access to Inhabited Planets Code]) tips the vlantans out. They dart away and several months later enter the fossil record of a planet where they have no right to be.

Gould's arguments on the quirkiness of human intelligence are not only presented as part of an evolutionary argument, but also I believe to buttress an ideological viewpoint. In brief, his assessment of Man as an evolutionary accident is to lead us into a libertarian attitude whereby, by virtue of a cosmic accident, we, and we alone, have no choice but to take responsibility for our own destiny and mould it to our desire.

The underlying ideological agenda of Gould has always been fairly clear. Even where there has been a shift in thinking, it might be argued that in general the discussions were reflecting a particular world-view that at the least was sympathetic to the greatest of twentieth-century pseudo-religions, Marxism.

Richard Dawkins is arguably England's most pious atheist.

I am driven to observe of the ultra-Darwinists the following features as symptomatic. First, to my eyes, is their almost unbelievable self-assurance, their breezy self-confidence.

The fact that we arrived here via an immensely long string of species that originated in something like Pikaia rather than some other crepuscular blob is a wonderful scientific story, but it is hardly material to our present condition.

It was G.K. Chesterton who trenchantly reminded us that, if one was going to preach, then it was more sensible to expend one's energies on addressing the converted rather than the unconverted. It was the former, after all, that were—and even more so are—in constant danger of missing the point and sliding away from the Faith into some vague sort of syncretistic, gnostic, gobbledegook. Chesterton, as ever, was right and should you think this is just another of his tiresome paradoxes may I urge you to re-read him: his prescience concerning our present situation and, worse, where we are heading is astounding.

... not only that, but it can instruct us as to what may be the limits of desirable knowledge and risks of unbridled curiosity. This world-picture could also show that far from being a series of mindless accidents, history has directions and conceivably end-points.

It seldom seems to strike the ultra-Darwinists that theology might have its own richness and subtleties, and might—strange thought—actually tell us things about the world that are not only to our real advantage, but will never be revealed by science.

Third, as has often been noted, the pronouncements of the ultra-Darwinists can shake with a religious fervour. Their texts ring with high-minded rhetoric and dire warnings—not least of the unmitigated evils of religion—all to reveal the path of simplicity and straight thinking.