My bold: clearly Rutimeyer opposed Haeckel and did not consider Darwin's ideas of natural selection to be sufficient but rather an "innate principle of progressive perfection" which of course dovetails with objection of a materialist view of nature.
People with such views are known as Intelligent Design proponents today, though ID can be a wide camp and have a wide range of views. But specific objections to a materialist view that discounts anything else is not an evolutionist position.
No, religious maniacs are known as ID proponents today. To me, the position Darwin assigns to Rütimeyer seems to be more one of a proponent of orthogenesis. Orthogenesis is not the same as creationism, and you will need to convince me that orthogenesis falls under the "wide range of views" in ID.
That is the Hopwood article I have been referring to in my last few posts, yes. Please explain how the quoted passage makes Rütimeyer a creationist, remembering that just because someone disagrees with Darwin or darwinists over some mechanism of evolution does not make them creationists or ID proponents. It just makes them critics or opponents of Darwin or darwinism.
I doubt you will be honest and answer questions put to you, but is Behe an evolutionist?
We have a saying in my country, which roughly translated to "In ourselves we see others". You would do well to survey this and the previous threads, paying attention, especially, to who it is that answers whose questions.
To your specific question, I must answer that I don't know. I have not read anything by Behe, never met him, and is acquainted by his work only through second-hand sources. However, based on what I remember from these second-hand sources, I would regard him as an evolutionist who also believes that God is directing evolution. I may misremember his position entirely, in which case you are free to correct me.
Davison is first of all an ill-educated lunatic. However, the incoherent mess that is his thesis does include a gradual change of organisms over time, so yes, I would say that he is an evolutionist. He does, however, see God at work in the shadows.
If some IDers believe in common descent and even human evolution, but are not darwinists like you aka not evos, why is that?
Because some people are afraid of large numbers and prefer to substitute the comfortable blanket of God in their stead. I assume that tradition, upbringing, and level of education also all have a hand in it.
Rutimeyer objected to Darwinian insistence on a total materialist view of the nature. That makes him an IDer.
No, that doesn't make him an IDer. Not all people who oppose a Darwinist view of the world are IDers. You need to
show that this is the case, not just state it.
Note Haeckel's attack of Rutimeyer. Sounds somewhat similar to attacks on IDers today.
1. Again, "somewhat similar" is not the same as "identical".
2. Even if it were, the similarity in the criticism two groups get does not entail that the two groups share other characteristics unless these can also be shown.
Kot, here is a brief overview of the evo argument. I am surprised you haven't heard it before.
I am consciously limiting myself to data you provide, so that I am not accused of referring to someone on something you haven't mentioned yet again.
Are you able to grasp what he is saying? The idea among evos was that or is that, for some, that similar genetic sequences of non-functional DNA can only logical be explained by common descent and mainstream evo theory. Of course, this is erroneous on several levels.
Yes, that article is sufficiently dumbed down so that we both understand it. Pity it is not from a scientific journal, but from a homepage, but I will take what I get.
I assume you read my discussion above, so that the comment below should come as no surprise.
1. The DNA is functional.
This is only a matter of terminology, as I explained above. The person you quote seems to regard functional DNA as strong support for evolutionary theory as well ["It is hard enough to explain (if you don't accept evolution) why some functional pieces of DNA show great similarities"], so moving a certain DNA sequence from the set of all purportedly non-functional DNA sequences to the set of all known functional DNA sequences does not in any way lessen the impact of his argument, nor does it in any way validate the position on ID.
2. Many IDers don't have a problem with common descent and so it's not exclusive to mainstream evo theory if even true, which it isn't (see point 1).
This is largely immaterial. Genuinely non-functional DNA sequences that behave as expected or predicted by evolutionary theory is still evidence for evolutionary theory, as is functional DNA sequenced that behave as expected or predicted from evolutionary theory, whether another theory predicts the same behaviour or not.
If ID makes the same predictions as evolutionary theory in this regard, this means that these same sequences are evidence for both evolutionary theory and the aspect of ID that is identical to evolutionary theory. However, it does not support aspects that are not identical, such as the existence of god in ID. Other tests would be necessary to gain support for that part.
3. Similar patterns would be expected in non-functional DNA based on the other things such as the chemical properties dictating mutations in a certain direction, similar exposure to environmental issues causing mutations, etc,....
Certainly these are all valid possibilities. What is needed to sort out cases where it is any of these factors that have produced the obtained pattern from ones where it isn't is tests that have controlled for these aspects. Before you post a reference to a more specific group of genes than "non-functional DNA", it is impossible for me to assess whether or not these factors you bring up have been properly controlled for.
What a lot of evos aren't thinking about in making the niche argument, that it exists even when it's been wiped out, are essentially making an Intelligent Design argument; that niches exist independent and prior to their emergence of being filled and that's why if dinosaurs don't fill the niche, millions of years later mammals will!
Go back to my crude definition of a niche: "A set of obstacles that separate an organism from nutrients and energy it requires". By this definition, niches may definitely exist independent of if there is an organism at any given time that has the necessary tools to overcome these obstacles, yes. You will have to provide evidence that this is something evos deny, as that is such a self-evident statement that I will otherwise not believe you. If ID claims this as well, that still does not prove the existence of God.
However, it is true only for some niches. The set of obstacles that form a niche are only partially constant over time. Other obstacles, which are dependent on the structure of temporarily limited features are not constant over time, and may very well be lost in a major, or even minor, extinction. It may also be at least potentially possible to create your own niche.
Consider the
Nylon-eating bacteria. They represent an organism that developed the tools necessary to overcome a set of obstacles that didn't exist a million years earlier. Conceivably, there are other human-made materials that represent a similar set of obstacles that could, potentially, be overcome by the evolution of a new set of tools in a future population of organisms. However, until that organism has evolved, this is an empty niche that exists independent of if there is an organism to fill it or not. I cannot believe on your word alone that anyone with any knowledge of ecology or evolutionary biology would say otherwise.
Kot, that's pretty weak as the argument is the design of the womb may somehow dictate the hour glass model once a certain size is reached,
I think you will agree that it is usually harder to construct an argument for why a contrafactual claim is true, than to construct one for why a factual claim is true.
but doesn't really show that the womb evolved from a common ancestor. It is an explanation that it doesn't have to inconsistent with evolution but the argument has been that's been a powerful piece of evidence for evolution.
I wrote specifically that if the scenario I outline were to be true, this would
suggest common ancestry. I base that only on the scenario I presented, and have not read Haeckel's original argumentation to see how he put it. Nevertheless, while certainly such a volatile person as Haeckel might have claimed vehemently that a single piece of evidence proved beyond all reasonable doubt that a certain argument was correct, I would not rely on a feature such as womb physiology alone to draw any such conclusions. It does
suggest a common ancestry with some conserved elements, but it doesn't necessitates it. It might as well be that all life, regardless of its source, are subject to certain restraints at a certain point in its embryology, perhaps due to physics or chemistry, in which case the conserved stage would be irrelevant to questions of common descent. However, in the light of all other data, I would propose that such a stage would, if it existed, be more likely to support common descent.
It looks more like something you have to explain away, as your effort shows, than something that's really supportive of evo theory. In other words, one can try to make a case for it being consistent with evolution but it certainly isn't a predictive piece of data based on evolution.
It also doesn't exist, why any scenario that attempts to reconcile it with a theory based on actual data from the real world is highly likely to be strained. While it is certainly a strength in a theory to be able to account for and explain contrafactual claims, these explanations will almost inescapably be tentative and, perhaps, uninteresting.
It still strikes me as strange that evos presented the hour-glass model as evidence for evolution but by and large as far as I can tell, have not even tried to explain why, as if it's just a given. You at least try here.
You, and above all Davison, would do well to understand that the ideas and arguments used for any science in its infancy are useful and relevant only if they are subsequently carried out by more extensive or more correct data. Scientists of the 19th century and earlier lived under different intellectual climates, where different approaches were made, and different behaviour were accepted. I don't know about the specific case, but perhaps Haeckel, being a professor at a prestigious university in 19th century Germany, was used to be able to put forth a claim with no evidence for it, much as Davison appears to be used to that today. It is unknown to me whether this feature of his behaviour, if it existed, was included in the criticism he received for his books.
The general thrust of this section is that a science is always based on the sum of its knowledge. As in any set of statistical data, the fewer data points you have, the more likely it is that they will not represent the true picture. In the early days of evolutionary science, there were comparatively few data points, which allows its early proponents and opponents a greater leeway in arguing, as larger patterns were still often unknown, and it was easier to extrapolate the conditions in one sample to be valid for all samples, even if contemporary or subsequent data shows this extrapolation to be wrong.
Think of it like this:
Imagine if only five birds were known: a duck, a pigeon, a gull, a crow, and an owl. How could you predict which, if any, of these are anomalous with regards to the behaviour of all birds? Are birds aquatic? Well, two of five are. Are they nocturnal? Well, one of five are. Do they live in cities? Well, at least four of five do. How could you possibly draw any conclusions about what birds in general are like with so few data points? It is likely that most of the conclusions you draw are at least partially wrong.
For the same reason, what people said about evolutionary theory in the 19th century is largely irrelevant, unless it is supported by later, larger data sets, and especially data sets which includes a new type of data compared to the old ones. That's why Davison's insistence in several of his papers on relying on quotations of people who wrote their books and their articles before the advent of molecular studies had even truly begun is so ludicrous. If you sift through all early evolutionary literature, you are likely to come across all kinds of claims, based on all kinds of data. But they will have one thing in common, and that is that they are all based on
very limited data, and therefore these claims are likely to be at least partly misguided. It does not automatically serve a purpose, and it certainly does not score you any points for cleverness, to reiterate these things.
Today, scientists simply do not have the same scope of possibilities to explain patterns in the natural world as they did in the 19th century, because the accumulated evolutionary data of 150 years have made impossible some lines of arguments, and invalidate some hypotheses.
Note that the same cannot be said of ID or creationism. The creationists and proponents of ID draw on the same data as scientists. They have also been along much longer than the theory of evolution, and thus their discipline cannot reasonably be said to be in its infancy. Certainly some of its adherents are infantile, but the movement as such is senescent. The same tired arguments as creationists use today were used by their ideological forbears to criticize Darwin, and have not grown more convincing, and, significantly, not more correct with the acquisition of additional and more advanced data.