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TOP 20 E. M. Forster Quotes What the article does say is:. Quote 62 "At the present stage of geological research, we have to admit that there is nothing in the geological records that runs contrary to the kajot casino no deposit of conservative creationists, that God kruder edelstein each species separately, presumably Hocus Pocus kostenlos spielen | the dust of the Beste Spielothek in Unterschmerach finden. But while scientists must accept the possibility that life may be an improbable event, they have some tentative reasons for thinking that its appearance on earthlike planets is, in fact, fairly commonplace. Applied here, creation in Elsasser's sense means the appearance of hereditary novelty that is not mechanistically traceable. But he does feel that the geological record supports evolution, as we can see on page For one thing, the time with which our problem is concerned is geological time, and the whole extent of human history is trivial in the balance. I bet you are trada casino bonus dying to know what the question referred to in the first sentence is, aren't you? In which you can track down the second half of the "quote" above, but poker casino hannover any trace of the first quote em. As this specifies the 6th edition, I've made use of the edition that's on line at Online Literature Library since the Talk. The language used is: I should like to see this whole problem solved. Want to research literary quotes?

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BSE - No shares traded. NSE Nov 09, Quotes from literature about ideas including: In the world of ideas everything was clear; in life all was obscure, embroiled.

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A Feast for Crows. Therefore, I choose to believe in that which I know is scientifically impossible; spontaneous generation arising to evolution.

The poster or whoever he cribbed it from - one of the dangers of plagiarism is that someone else's mistakes transform into your mistakes without warning got the reference wrong.

If he had photocopies of the paper, that would not have happened. The correct citation is:. I went to the library and found the [September ] article.

The quote is a complete fabrication. What the article does say is:. The great idea emerges originally in the consciousness of the race as a vague intuition; and this is the form it keeps, rude and imposing, in myth, tradition and poetry.

This is its core, its enduring aspect. In this form science finds it, clothes it with fact, analyses its content, develops its detail, rejects it, and finds it ever again.

In achieving the scientific view, we do not ever wholly lose the intuitive, the mythological. Both have meaning for us, and neither is complete without the other.

The Book of Genesis contains still our poem of the Creation; and when God questions Job out of the whirlwind, He questions us.

Let me cite an example. Throughout our history we have entertained two kinds of views of the origin of life: In the 17th to 19th centuries those opinions provided the ground of a great and bitter controversy.

There came a curious point, toward the end of the 18th century, when each side of the controversy was represented by a Roman Catholic priest.

The principle opponent of the theory of the spontaneous generation was then the Abbe Lazzaro Spallanzani, an Italian priest; and its principal champion was John Turberville Needham, an English Jesuit.

Since the only alternative to some form of spontaneous generation is a belief in supernatural creation, and since the latter view seems firmly implanted in the Judeo-Christian theology, I wondered for a time how a priest could support the theory of spontaneous generation.

Needham tells one plainly. The opening paragraphs of the Book of Genesis can in fact be reconciled with either view. In its first account of Creation, it says not quite that God made living things, but He commanded the earth and waters to produce them.

The language used is: Let the earth bring forth the living creature after his kind. The myth itself therefore offers justification for either view.

Needham took the position that the earth and waters, having once been ordered to bring forth life, remained ever after free to do so; and this is what we mean by spontaneous generation.

This great controversy ended in the midth century with the experiments of Louis Pasteur, which seemed to dispose finally of the possibility of spontaneous generation.

For almost a century afterward biologists proudly taught their students this history and the firm conclusion that spontaneous generation had been scientifically refuted and could not possibly occur.

Does this mean that they accepted the alternative view, a supernatural creation of life? They had no theory of the origin of life, and if pressed were likely to explain that questions involving such unique events as origins and endings have no place in science.

A few years ago, however, this question re-emerged in a new form. Conceding that spontaneous generation doe not occur on earth under present circumstances, it asks how, under circumstances that prevailed earlier upon this planet, spontaneous generation did occur and was the source of the earliest living organisms.

Within the past 10 years this has gone from a remote and patchwork argument spun by a few venturesome persons--A. Oparin in Russia, J. Haldane in England--to a favored position, proclaimed with enthusiasm by many biologists.

Have I cited here a good instance of my thesis? I had said that in these great questions one finds two opposed views, each of which is periodically espoused by science.

In my example I seem to have presented a supernatural and a naturalistic view, which were indeed opposed to each other, but only one of which was ever defended scientifically.

In this case it would seem that science has vacillated, not between two theories, but between one theory and no theory. That, however, is not the end of the matter.

Our present concept of the origin of life leads to the position that, in a universe composed as ours is, life inevitably arises wherever conditions permit.

We look upon life as part of the order of nature. It does not emerge immediately with the establishment of that order; long ages must pass before [page page ] it appears.

Yet given enough time, it is an inevitable consequence of that order. When speaking for myself, I do not tend to make sentences containing the word God; but what do those persons mean who make such sentences?

They mean a great many different things; indeed I would be happy to know what they mean much better than I have yet been able to discover.

I have asked as opportunity offered, and intend to go on asking. What I have learned is that many educated persons now tend to equate their concept of God with their concept of the order of nature.

This is not a new idea; I think it is firmly grounded in the philosophy of Spinoza. When we as scientists say then that life originated inevitably as part of the order of our universe, we are using different words but do not necessary mean a different thing from what some others mean who say that God created life.

It is not only in science that great ideas come to encompass their own negation. That is true in religion also; and man's concept of God changes as he changes.

I think that this extended quote shows that the "quote" is not even correct as a paraphrase. The quote reflects neither the words or the spirit of what Dr.

I apologize for the length of this quote. I think it is only fair to give Dr. Wald ample time and space for his views to be expressed.

One answer to the problem of how life originated is that it was created. This is an understandable confusion of nature with terminology.

Men are used to making things; it is a ready thought that those things not made by men were made by a superhuman being. Most of the cultures we know contain mythical accounts of a supernatural creation of life.

Our own tradition provides such an account in the opening chapters of Genesis. There we are told that beginning on the third day of the Creation, God brought forth living creatures- first plants, then fishes and birds, then land animals and finally man.

The more rational elements of society, however, tended to take a more naturalistic view of the matter. One had only to accept the evidence of one 's senses to know that life arises regularly from the nonliving: This is the view that came to be called spontaneous generation.

Few scientists doubted it. Aristotle, Newton, William Harvey, Descartes, van Helmont all accepted spontaneous generation without serious inquiry.

Indeed, even the theologians- witness the English priest John Turberville Needham- could subscribe to this view, for Genesis tells us, not that God created plants and most animals directly, but that he bade the earth and waters to bring them forth; since this directive was never rescinded, there is nothing heretical in believing that the process has continued.

But step by step, in a great controversy that spread over two centuries, this belief was whittled away until nothing remained of it.

First the Italian Francisco Redi shoed in the 17th century that meat placed under a screen, so that flies cannot lay their eggs on it, never develops maggots.

Then in the following century the Italian Abbe Lazzaro Spallanzani showed that a nutritive broth, sealed off from the air while boiling, never develops microorganisms, and hence never rots.

Spallanzani could defend his broth; when he broke the seal of his flasks, allowing new air to rush in, the broth promptly began to rot.

He could find no way, however, to show that the air inside the flask had not been vitiated. This problem was finally solved by Louis Pasteur in , with a simple modification of Spallanzani's experiment.

Pasteur too used a flask containing boiling broth, but instead of sealing off the neck he drew it out in a long, S-shaped curve with its end open to the air.

While molecules of air could pass back and forth freely, the heavier particles of dust, bacteria, and molds in the atmosphere were trapped on the walls of the curved neck and only rarely reached the broth.

In such a flask, the broth seldom was contaminated; usually it remained clear and sterile indefinitely. This was only one of Pasteur's experiments.

It is no easy matter to deal with so deeply ingrained and common-sense a belief as that in spontaneous generation. One can ask for nothing better in such a pass than a noisy and stubborn opponent, and this Pasteur had in the naturalist Felix Pouchet, whose arguments before the French Academy of Sciences drove Pasteur to more and more rigorous experiments.

We tell this story to beginning students in biology as though it represented a triumph of reason over mysticism. In fact it is very nearly the opposite.

The reasonable view was to believe in spontaneous generation; the only alternative, to believe in a single, primary act of supernatural creation.

There is no third position. For this reason many scientists a century ago chose to regard the belief in spontaneous generation as a "philosophical necessity".

It is a symptom of the philosophical poverty of our time that this necessity is no longer appreciated.

Most modern biologists, having reviewed with satisfaction the downfall of the spontaneous generation hypothesis, yet unwilling to accept the alternative belief in special creation, are left with nothing.

I think a scientist has no choice but to approach the origin of life through a hypothesis of spontaneous generation.

What the controversy reviewed above showed to be untenable is only the belief that living organisms arise spontaneously under present conditions.

We have now to face a somewhat different problem: Wald spends quite some time dealing with the issue of the probability of life arising spontaneously.

I again quote Dr. With every event one can associate a probability - the chance that it will occur. This is always a fraction, the proportion of times an event occurs in a large number of trials.

Sometimes the probability is apparent even without trial. When one has no means of estimating the probability beforehand, it must be determined by counting the fraction of successes in a large number of trials.

Our everyday concept of what is impossible, possible, or certain derives from our experience; the number of trials that may be encompassed within the space of a human lifetime, or at most within recorded human history.

In this colloquial, practical sense I concede the spontaneous generation of life to be "impossible". It is impossible as we judge events in the scale of human experience.

We shall see that this is not a very meaningful concession. For one thing, the time with which our problem is concerned is geological time, and the whole extent of human history is trivial in the balance.

We shall have more to say of this later. Wald then describes the difference between truly impossible and just very unlikely.

His example is a table rising into the air. Any physicist would concede that it is possible, if all the molecules that make up the table act appropriately at the same time.

Finally, Wald cautions us to remember that our topic falls into a very special category. Spontaneous generation might well be unique in that it only had to happen once.

This is the section to which I was referring in my previous post:. The important point is that since the origin of life belongs in the category of at-least-once phenomena, time is on its side.

However improbable we regard this event, or any of the steps which it involves, given enough time it will almost certainly happen at lest once. And for life as we know it, with its capacity for growth and reproduction, once may be enough.

Time is in fact the hero of the plot. The time with which we have to deal is of the order of two [sic] billion years.

What we regard as impossible on the basis of human experience is meaningless here. Given so much time, the "impossible" becomes possible, the possible probable, and the probable virtually certain.

One has only to wait; time itself performs the miracles. As I composed this, it came to me that here was a real authority on the spontaneous generation of life: Wald is a Nobel Laureate, his work on photopigments is classic.

This is the perfect rebuttal to the Hoyle nonsense about tornadoes. Finally, I would repeat that any errors herein are mine, except one.

Wald estimated the age of the planet at two billion years. Since we have more than doubled that figure, based on new information.

I can't help but think he is tickled pink at that kind of mistake. For another quote mine of Wald, go to Quote 4. Spontaneous generation of living organisms is impossible.

We believe as an article of faith that life evolved from dead matter on this planet. It is just that its complexity is so great, it is hard for us to imagine that it did.

Urey, Nobel Prize-holding chemist of the University of California at La Jolla, explained the modern outlook on this question by noting that " all of us who study the origin of life find that the more we look into it, the more we feel that it is too complex to have evolved anywhere.

And yet, he added, " We all believe as an article of faith that life evolved from dead matter on this planet.

It is just that its complexity is so great it is hard for us to imagine that it did. Pressed to explain what he meant by having "faith" in an event for which he had no substantial evidence, Dr.

Urey said his faith was not in the event itself so much as in the physical laws and reasoning that pointed to its likelihood.

He would abandon his faith if it ever proved to be misplaced. But that is a prospect he said he considered to be very unlikely. I bet you are just dying to know what the question referred to in the first sentence is, aren't you?

The preceding section was on panspermia vs abiogenesis:. This theory had been proposed before scientists knew how readily the organic materials of life can be synthesized from inorganic matter under the conditions thought to have prevailed in the early days of the earth.

Sagan said, it is far easier to believe that organisms arose spontaneously on the earth than to try to account for them in any other way.

This is a misquote, pure and simple. With the reporting style used, you can't string together the items in the quote marks and assume he said those things in order.

I think, however, that we must go further than this and admit that the only acceptable explanation is creation. I know that this is anathema to physicists, as indeed it is to me, but we must not reject a theory that we do not like if the experimental evidence supports it.

Several people have given clear indications that they do not understand Darwin's theory. The Theory does not merely say that species have slowly evolved: Lipson, "A physicist looks at evolution - a rejoinder", Physics Bulletin, December , pg Note that he claims that it's obvious that species have evolved, something that can be seen in the fossil record.

Can you imagine how an orchid, a duck weed, and a palm have come from the same ancestry, and have we any evidence for this assumption?

The evolutionist must be prepared with an answer, but I think that most would break down before an inquisition. Corner "Evolution" in A.

Quadrangle Books, , at 95, 97 from Bird, I, p. This is a heavily edited version of something that Corner wrote in a chapter he contributed to Contemporary Botanical Thought.

Quadrangle Books, page In order to appreciate and understand Corner, we need two things: First of all, Corner was a botanist who specialized in tropical plants.

His entire career was dedicated to the study of tropical plants and ecology. Evolutionary theory was to him as obvious and as natural as breathing.

Consider his remark as to the origin of seaweed:. Two or three thousand million years ago, crowded plankton cells were pushed against bedrock and forced to change or die.

They changed and became seaweeds. Corner, the former Director of the Gardens and a global expert on figs, fungi, seeds and just about everything else.

He is infamous for the monkeys that he trained to climb trees and throw down herbarium material. A great party was had.

Munir describes him as "charismatic, jolly, friendly, knowledgeable". Munir, Ahmad Abid -. In addition to his life long devotion to tropical ecology, Corner is best known for his 'Durian Theory':.

It is this last item that allows the honest interpretation of the full and proper quote from Contemporary Botanical Thought.

Much evidence can be adduced in favour of the theory of evolution - from biology, bio-geography and palaeontology, but I still think that, to the unprejudiced, the fossil record of plants is in favour of special creation.

If, however, another explanation could be found for this hierarchy of classification, it would be the knell of the theory of evolution.

Can you imagine how an orchid, a duckweed, and a palm have come from the same ancestry, and have we any evidence for this assumption?

A series of more and more complicated plants is introduced - the alga, the fungus, the bryophyte, and so on, and examples are added eclectically in support of one or another theory - and that is held to be a presentation of evolution.

If the world of plants consisted only of these few textbook types of standard botany, the idea of evolution might never have dawned, and the backgrounds of these textbooks are the temperate countries which, at best, are poor places to study world vegetation.

The point, of course, is that there are thousands and thousands of living plants, predominantly tropical, which have never entered general botany, yet they are the bricks with which the taxonomist has built his temple of evolution, and where else have we to worship?

The first sentence, and the first part of the typically chopped up second sentence clearly focuses us on the truth of evolution. The second half of the second sentence the part most often quoted by creationists is obviously a criticism of the plant fossil record.

And from what we know about Corner's career, and from his next paragraph, we know that his criticism is particularly directed at the fossil tropical record.

This is not the understanding that professional creationists try to force on us. The second paragraph completes Corner's criticism and makes his meaning crystal clear: Corner's answer is that the tropical ecologies, and paleontology where the answers were and that textbooks and field work should be revised accordingly.

There are two really irritating things about this abuse of Corner's work. First, the professional creationists waited until near Corner's death before they started to misuse his then 35 year old book chapter, which denied him the opportunity to defend his work.

Just think about it, in not even one gene had been sequenced. Second is the way that the professional creationists habitually misrepresent the facts in their effort to bail out their sinking literalist ship.

Princeton NJ, , Second Printing, p. More was apparently a professor of physics at the University of Cincinnati. He seems to have been most famous as a Newton biographer, and I have found reference to a biography of Robert Boyle as well.

I found a used copy of Dogma of Evolution available for a trivial price via an online book search. Since it was so cheap, I decided to go ahead and order it.

Perhaps I'll have an interesting update when it arrives [See below]. Some info on Dr. More , a physicist and dean at the University of Cincinnati who had just written a book, The Dogma of Evolution , protesting the extension of evolution from biology to philosophy, replied that he accepted evolution as a working hypothesis.

According to Slosson, L. More "admits evolution of a sort and is equally persona non grata to the fundamentalists as he is to the evolutionists.

Of course it does not seem to me very kosher to be quoting a non-biologist from -- it amazes me that anyone would have the nerve to do this.

That is before the development of the Modern Synthesis and before a great many fossils were found. I judge this one to be in context.

But we still have some problems. As has been already stated this man's field is not relevant and he lived a long time ago. Thumbing through the book one very quickly discovers that Dr.

More was a fan of Lamarck and believed in the inheritance of acquired traits.

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