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[[文件:Editorial cartoon depicting Charles Darwin as an ape (1871).jpg|缩略图|右|1871年的漫画，在《人类的由来》出版后，市面上出现了很多表现达尔文和猿猴合体的漫画，以突出他在主流文化中，作为进化论主要作者的特别。]]
[[文件:Editorial cartoon depicting Charles Darwin as an ape (1871).jpg|缩略图|右|1871年的漫画，在《人类的由来》出版后，市面上出现了很多表现达尔文和猿猴合体的漫画，以突出他在主流文化中，作为进化论主要作者的特别。]]
{{details|Reaction to On the Origin of Species}}
The book aroused international interest, with less controversy than had greeted the popular and less scientific ''[[Vestiges of the Natural History of Creation]]''.<ref>{{harvnb|van Wyhe|2008b|p=48}}</ref> Though Darwin's illness kept him away from the public debates, he eagerly scrutinised the scientific response, commenting on press cuttings, reviews, articles, satires and caricatures, and [[Correspondence of Charles Darwin|corresponded on it]] with colleagues worldwide.<ref>{{Harvnb|Browne|2002|pp=103–104, 379}}</ref> The book did not explicitly discuss human origins,<ref name="light on man" />{{Ref label|D|IV|3}} but included a number of hints about the animal ancestry of humans from which the inference could be made.<ref>{{harvnb|Radick|2013|pp=174–175}}<br />{{harvnb|Huxley|Kettlewell|1965|p=88}}</ref> The first review asked, "If a monkey has become a man–what may not a man become?" and said it should be left to theologians as it was too dangerous for ordinary readers.<ref>{{harvnb|Browne|2002|p=87}}<br />{{harvnb|Leifchild|1859}}</ref> Amongst early favourable responses, Huxley's reviews swiped at [[Richard Owen]], leader of the scientific establishment Huxley was trying to overthrow.<ref>{{Harvnb|Desmond|Moore|1991|pp=477–491}}</ref> In April, Owen's review attacked Darwin's friends and condescendingly dismissed his ideas, angering Darwin,<ref>{{harvnb|Browne|2002|pp=110–112}}</ref> but Owen and others began to promote ideas of supernaturally guided evolution. [[Patrick Matthew]] drew attention to his 1831 book which had a brief appendix suggesting a concept of natural selection leading to new species, but he had not developed the idea.<ref>{{harvnb|Bowler|2003|pp=158, 186}}</ref>
The book aroused international interest, with less controversy than had greeted the popular and less scientific Vestiges of the Natural History of Creation.[141] Though Darwin's illness kept him away from the public debates, he eagerly scrutinised the scientific response, commenting on press cuttings, reviews, articles, satires and caricatures, and corresponded on it with colleagues worldwide.[142] The book did not explicitly discuss human origins,[136][IV] but included a number of hints about the animal ancestry of humans from which the inference could be made.[143] The first review asked, "If a monkey has become a man–what may not a man become?" and said it should be left to theologians as it was too dangerous for ordinary readers.[144] Amongst early favourable responses, Huxley's reviews swiped at Richard Owen, leader of the scientific establishment Huxley was trying to overthrow.[145] In April, Owen's review attacked Darwin's friends and condescendingly dismissed his ideas, angering Darwin,[146] but Owen and others began to promote ideas of supernaturally guided evolution. Patrick Matthew drew attention to his 1831 book which had a brief appendix suggesting a concept of natural selection leading to new species, but he had not developed the idea.
这本书引起了国际上的关注，不过与人们广泛关注《自然创造史的遗迹》相比，争议较少，科学性也不及后者。尽管达尔文的疾病使他远离了公开辩论，但他热切地关注科学届的反应，反馈新闻报道，评论，文章，讽刺作品和漫画，并与世界各地的同事们进行沟通。该书没有明确讨论人类的起源，但是暗含了一些关于人类动物血统的线索，可以从中进行推断。第一篇书评问道：“如果猴子变成了人，那么人不会变成什么？”，他说应该交给神学家，因为这对普通读者来说太危险了。在早期的积极回应中，赫胥黎的评论抨击了理查德·欧文Richard Owen，后者是赫胥黎试图推翻的科学机构的领导人。4月，欧文的评论攻击了达尔文的朋友，并居高临下地摒弃了他的想法，这激怒了达尔文，但是欧文和其他人开始提倡超自然引导的进化思想。当时帕特里克·马修Patrick Matthew提请注意达尔文1831年的书，该书有一个简短的附录，提出了自然选择的概念，该概念导致了新物种的出现，不过当时他并未提出这个想法。
The [[Church of England]]'s response was mixed. Darwin's old Cambridge tutors [[Adam Sedgwick|Sedgwick]] and [[John Stevens Henslow|Henslow]] dismissed the ideas, but [[liberal Christianity|liberal clergymen]] interpreted natural selection as an instrument of God's design, with the cleric [[Charles Kingsley]] seeing it as "just as noble a conception of Deity".<ref name=Darwinanddesign>{{cite web|url=http://www.darwinproject.ac.uk/content/view/110/104/|title=Darwin and design: historical essay|year=2007|publisher=Darwin Correspondence Project|accessdate=17 September 2008 |archiveurl=https://web.archive.org/web/20090615191012/http://www.darwinproject.ac.uk/content/view/110/104/ |archivedate=15 June 2009}}</ref> In 1860, the publication of ''[[Essays and Reviews]]'' by seven liberal Anglican theologians diverted [[clergy|clerical]] attention from Darwin, with its ideas including [[higher criticism]] attacked by church authorities as [[heresy]]. In it, [[Baden Powell (mathematician)|Baden Powell]] argued that [[miracle]]s broke God's laws, so belief in them was [[atheism|atheistic]], and praised "Mr Darwin's masterly volume [supporting] the grand principle of the self-evolving powers of nature".<ref>{{Harvnb|Desmond|Moore|1991|pp= 487–488, 500}}</ref> [[Asa Gray]] discussed [[teleology]] with Darwin, who imported and distributed Gray's pamphlet on [[theistic evolution]], ''Natural Selection is not inconsistent with [[natural theology]]''.<ref name=Darwinanddesign /><ref name=miles>{{Harvnb|Miles|2001}}</ref> The most famous confrontation was at the public [[1860 Oxford evolution debate]] during a meeting of the [[British Association for the Advancement of Science]], where the [[Bishop of Oxford]] [[Samuel Wilberforce]], though not opposed to [[transmutation of species]], argued against Darwin's explanation and human descent from apes. [[Joseph Dalton Hooker|Joseph Hooker]] argued strongly for Darwin, and Thomas Huxley's legendary retort, that he would rather be descended from an ape than a man who misused his gifts, came to symbolise a triumph of science over religion.<ref name=Darwinanddesign /><ref>{{harvnb|Bowler|2003|p=185}}</ref>
The Church of England's response was mixed. Darwin's old Cambridge tutors Sedgwick and Henslow dismissed the ideas, but liberal clergymen interpreted natural selection as an instrument of God's design, with the cleric Charles Kingsley seeing it as "just as noble a conception of Deity".[148] In 1860, the publication of Essays and Reviews by seven liberal Anglican theologians diverted clerical attention from Darwin, with its ideas including higher criticism attacked by church authorities as heresy. In it, Baden Powell argued that miracles broke God's laws, so belief in them was atheistic, and praised "Mr Darwin's masterly volume [supporting] the grand principle of the self-evolving powers of nature".[149] Asa Gray discussed teleology with Darwin, who imported and distributed Gray's pamphlet on theistic evolution, Natural Selection is not inconsistent with natural theology.[148][150] The most famous confrontation was at the public 1860 Oxford evolution debate during a meeting of the British Association for the Advancement of Science, where the Bishop of Oxford Samuel Wilberforce, though not opposed to transmutation of species, argued against Darwin's explanation and human descent from apes. Joseph Hooker argued strongly for Darwin, and Thomas Huxley's legendary retort, that he would rather be descended from an ape than a man who misused his gifts, came to symbolise a triumph of science over religion.
对此英格兰教会的反应好坏参半。达尔文的老剑桥导师塞奇威克Sedgwick和汉斯洛Henslow拒绝接受这些想法，但自由派牧师却将自然选择解释为上帝设计的工具，例如牧师查尔斯·金斯利Charles Kingsley则将其视为“与神一样崇高”。1860年，七位自由派英国国教神学家发表了论文集和评论，转移了牧师对达尔文的关注，包括受到教会当局以异端邪说为由的极端批评。其中，巴登·鲍威尔Baden Powell辩称，是奇迹打破了上帝的律法，所以他们信仰无神论，并称赞“达尔文先生的著作非常透彻精妙，它为自然具有自我进化能力的基本原则提供了支持”。阿萨·格雷Asa Gray与达尔文讨论了'''<font color="#ff8000"> 目的论Teleology </font>'''，达尔文引入并分发了格雷关于神导进化论的小册子。自然选择与自然神学并不矛盾。另外最著名的交锋是在英国科学促进协会内部的一次会议上，在公开的1860年牛津进化辩论中，牛津大学的主教塞缪尔·威尔伯福斯Samuel Wilberforce虽然不反对物种演变，但他仍然驳斥达尔文对人类是猿类后裔这一解释。而约瑟夫·胡克则强烈主张达尔文，还有托马斯·赫胥黎，他最著名的反驳是，他宁愿是猿猴的后代，也不愿是滥用礼物的人，该比喻象征着科学战胜了宗教。
Even Darwin's close friends Gray, Hooker, Huxley and Lyell still expressed various reservations but gave strong support, as did many others, particularly younger naturalists. Gray and Lyell sought reconciliation with faith, while Huxley portrayed a polarisation between religion and science. He campaigned pugnaciously against the authority of the clergy in education,<ref name=Darwinanddesign /> aiming to overturn the dominance of clergymen and aristocratic amateurs under Owen in favour of a new generation of professional scientists. Owen's claim that brain anatomy proved humans to be a separate [[order (biology)|biological order]] from apes was shown to be false by Huxley in a long running dispute parodied by Kingsley as the "[[Great Hippocampus Question]]", and discredited Owen.<ref>{{Harvnb|Browne|2002|pp=156–159}}</ref>
Even Darwin's close friends Gray, Hooker, Huxley and Lyell still expressed various reservations but gave strong support, as did many others, particularly younger naturalists. Gray and Lyell sought reconciliation with faith, while Huxley portrayed a polarisation between religion and science. He campaigned pugnaciously against the authority of the clergy in education,[148] aiming to overturn the dominance of clergymen and aristocratic amateurs under Owen in favour of a new generation of professional scientists. Owen's claim that brain anatomy proved humans to be a separate biological order from apes was shown to be false by Huxley in a long running dispute parodied by Kingsley as the "Great Hippocampus Question", and discredited Owen.
尽管达尔文的密友格雷，胡克，赫胥黎和莱尔仍然表示了对他理论的各种保留，但也给予了大力支持，另外许多人，尤其是年轻的博物学家也表示了支持。格雷和莱尔在寻求其与信仰能和谐存在的方式，而赫胥黎则描绘了宗教与科学之间的两极分化。他带有挑衅地反对神职人员在教育方面的权威，旨在推翻欧文领导下的牧师和贵族倾向者的统治，转而采用新一代的专业科学家。赫胥黎在关于金斯利Kingsley提出的“海马体问题”的长期争议中证明了欧文的主张是错误的，并使欧文名誉扫地。当时欧文想通过大脑解剖来证明了人类是与猿完全独立的物种。
[[Darwinism]] became a movement covering a wide range of evolutionary ideas. In 1863 Lyell's ''[[Geological Evidences of the Antiquity of Man]]'' popularised prehistory, though his caution on evolution disappointed Darwin. Weeks later Huxley's ''[[Evidence as to Man's Place in Nature]]'' showed that anatomically, humans are apes, then ''[[The Naturalist on the River Amazons]]'' by [[Henry Walter Bates]] provided empirical evidence of natural selection.<ref name=B217>{{harvnb|Browne|2002|pp=217–226}}</ref> Lobbying brought Darwin Britain's highest scientific honour, the Royal Society's [[Copley Medal]], awarded on 3 November 1864.<ref>{{cite web|url=http://www.darwinproject.ac.uk/darwinletters/calendar/entry-4652.html|title=Darwin Correspondence Project – Letter 4652 – Falconer, Hugh to Darwin, C. R., 3 Nov (1864)|accessdate=1 December 2008|url-status=live|archiveurl=https://web.archive.org/web/20081205084616/http://www.darwinproject.ac.uk/darwinletters/calendar/entry-4652.html|archivedate=5 December 2008}}</ref> That day, Huxley held the first meeting of what became the influential "[[X Club]]" devoted to "science, pure and free, untrammelled by religious dogmas".<ref name=Letter4807>{{cite web|url=http://www.darwinproject.ac.uk/darwinletters/calendar/entry-4807.html#mark-4807.f8|title=Darwin Correspondence Project – Letter 4807 – Hooker, J. D. to Darwin, C. R., (7–8 Apr 1865)|accessdate=1 December 2008|url-status=live|archiveurl=https://web.archive.org/web/20081205084621/http://www.darwinproject.ac.uk/darwinletters/calendar/entry-4807.html#mark-4807.f8|archivedate=5 December 2008}}</ref> By the end of the decade most scientists agreed that evolution occurred, but only a minority supported Darwin's view that the chief mechanism was natural selection.<ref>{{harvnb|Bowler|2003|p=196}}</ref>
Darwinism became a movement covering a wide range of evolutionary ideas. In 1863 Lyell's Geological Evidences of the Antiquity of Man popularised prehistory, though his caution on evolution disappointed Darwin. Weeks later Huxley's Evidence as to Man's Place in Nature showed that anatomically, humans are apes, then The Naturalist on the River Amazons by Henry Walter Bates provided empirical evidence of natural selection.[153] Lobbying brought Darwin Britain's highest scientific honour, the Royal Society's Copley Medal, awarded on 3 November 1864.[154] That day, Huxley held the first meeting of what became the influential "X Club" devoted to "science, pure and free, untrammelled by religious dogmas".[155] By the end of the decade most scientists agreed that evolution occurred, but only a minority supported Darwin's view that the chief mechanism was natural selection
其影响促使出现了达尔文主义，并成为涵盖广泛进化思想的运动。1863年，莱尔的《人类古代地质证据》普及了史前史，尽管他对进化论的谨慎使达尔文感到失望。几周后，赫胥黎的书《人类在自然界的位置》表明了证据，从解剖学上讲，人是猿，然后亨利·沃尔特·贝茨Henry Walter Bates的《亚马逊河上的博物学家》提供了自然选择的经验依据。游说运动后来为达尔文带来了英国最高等级的科学荣誉，即皇家学会的科普利勋章，于1864年11月3日颁发。那天，赫胥黎举行了第一次会议，这次会议成为了颇具影响力的“X俱乐部”，该俱乐部致力于宣扬“科学，纯净，自由，不受宗教教条约束”。到本世纪末，大多数科学家同意进化理论，但是只有少数人支持达尔文的观点，即主要机制是自然选择。
The ''Origin of Species'' was translated into many languages, becoming a staple scientific text attracting thoughtful attention from all walks of life, including the "working men" who flocked to Huxley's lectures.<ref>{{harvnb|Desmond|Moore|1991|pp=507–508}}<br />{{Harvnb|Browne|2002|pp=128–129, 138}}</ref> Darwin's theory also resonated with various movements at the time{{Ref label|E|V|none}} and became a key fixture of popular culture.{{Ref label|F|VI|none}} Cartoonists parodied animal ancestry in an old tradition of showing humans with animal traits, and in Britain these droll images served to popularise Darwin's theory in an unthreatening way. While ill in 1862 Darwin began growing a beard, and when he reappeared in public in 1866 caricatures of him as an [[ape]] helped to identify all forms of [[evolutionism]] with Darwinism.<ref name=b373>{{harvnb|Browne|2002|pp=373–379}}</ref>
The Origin of Species was translated into many languages, becoming a staple scientific text attracting thoughtful attention from all walks of life, including the "working men" who flocked to Huxley's lectures.[157] Darwin's theory also resonated with various movements at the time[V] and became a key fixture of popular culture.[VI] Cartoonists parodied animal ancestry in an old tradition of showing humans with animal traits, and in Britain these droll images served to popularise Darwin's theory in an unthreatening way. While ill in 1862 Darwin began growing a beard, and when he reappeared in public in 1866 caricatures of him as an ape helped to identify all forms of evolutionism with Darwinism.
后来《物种起源》被翻译成了多种语言，成为一种非常重要的科学读物，引起了各行各业的关注，包括当时涌向赫胥黎演讲的“劳动者”。达尔文的理论在当时也引起了各种运动的共鸣，并成为流行文化的重要组成部分。漫画家们通过夸张地演绎古老的动物祖先，以展示人类也具有动物的特征。在英国，这些滑稽的图像以一种毫无威胁的方式推广了达尔文的理论。在1862年生病期间，达尔文开始留胡子。1866年当他重新露面时，他的猿猴漫画帮助了他将达尔文主义所有形式的进化论定义出来。
===''Descent of Man'', sexual selection, and botany===
===''Descent of Man'', sexual selection, and botany===