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| | 达尔文对表兄弟弗朗西斯·高尔顿Francis Galton在1865年提出的论点深感兴趣，弗朗西斯认为，通过遗传的统计分析，可以表明道德和精神上的人类特征可以被继承，并且动物繁殖的原理也可以适用于人类。达尔文在《人类的由来》中指出，帮助弱者生存并使之拥有家庭，可能会失去自然选择带来的好处，但他又警告说，拒绝提供援助将磨灭人类同情的本性，即“我们本性中最崇高的部分”，他认为诸如教育之类的因素可能更为重要。当高尔顿建议发表其研究成果以鼓励“有天赋的人”之间通婚时，达尔文预见了实际的困难，这是“唯一可行的方案，但我担心的是乌托邦式的，改善人类进程的计划会因此产生”。他宁愿简单地宣传继承的重要性，而将决定权留给个人。弗朗西斯·高尔顿在1883年将这一研究领域命名为“优生学”。达尔文去世后，他的理论被引用来促进优生政策。 | | 达尔文对表兄弟弗朗西斯·高尔顿Francis Galton在1865年提出的论点深感兴趣，弗朗西斯认为，通过遗传的统计分析，可以表明道德和精神上的人类特征可以被继承，并且动物繁殖的原理也可以适用于人类。达尔文在《人类的由来》中指出，帮助弱者生存并使之拥有家庭，可能会失去自然选择带来的好处，但他又警告说，拒绝提供援助将磨灭人类同情的本性，即“我们本性中最崇高的部分”，他认为诸如教育之类的因素可能更为重要。当高尔顿建议发表其研究成果以鼓励“有天赋的人”之间通婚时，达尔文预见了实际的困难，这是“唯一可行的方案，但我担心的是乌托邦式的，改善人类进程的计划会因此产生”。他宁愿简单地宣传继承的重要性，而将决定权留给个人。弗朗西斯·高尔顿在1883年将这一研究领域命名为“优生学”。达尔文去世后，他的理论被引用来促进优生政策。 |
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| − | ==Evolutionary social movements== | + | == Evolutionary social movements 进化社会运动 == |
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| − | [[File:VanityFair-Darwin2.jpg|thumb|upright|alt=Full length portrait of a very thin white bearded Darwin, seated but leaning eagerly forward and smiling.|[[Caricatures of Charles Darwin and his evolutionary theory in 19th-century England|Caricature of Darwin]] from 1871 ''[[Vanity Fair (British magazine)|Vanity Fair]]'']]
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| − | . See, for example, WILLA volume 4, [http://scholar.lib.vt.edu/ejournals/old-WILLA/fall95/DeSimone.html Charlotte Perkins Gilman and the Feminization of Education] by Deborah M. De Simone: "Gilman shared many basic educational ideas with the generation of thinkers who matured during the period of "intellectual chaos" caused by Darwin's Origin of the Species. Marked by the belief that individuals can direct human and social evolution, many progressives came to view education as the panacea for advancing social progress and for solving such problems as urbanisation, poverty, or immigration."
| + | [[文件:VanityFair-Darwin2.jpg|缩略图|右|1871年《名利场》上的达尔文漫画]] |
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| − | .例如，见 Deborah m. De Simone 的 WILLA 第4卷，[ http://scholar.lib.vt.edu/ejournals/old-WILLA/fall95/desimone.html 吉尔曼与教育的女性化] : “ Gilman 与那一代成熟的思想家分享了许多基本的教育思想，这些思想家是在达尔文的《物种起源》导致的“智力混乱”时期成熟的。许多进步主义者相信个人可以指导人类和社会的进步，他们把教育视为推动社会进步和解决城市化、贫困或移民等问题的灵丹妙药。”
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| − | {{Further|Darwinism|Eugenics|Social Darwinism}}
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| − | Darwin's fame and popularity led to his name being associated with ideas and movements that, at times, had only an indirect relation to his writings, and sometimes went directly against his express comments.
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| − | . See, for example, the song "A lady fair of lineage high" from Gilbert and Sullivan's Princess Ida, which describes the descent of man (but not woman!) from apes.
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| − | .例如，吉尔伯特与萨利文的《艾达公主》中的歌曲《贵妇人》描述了人类的由来(但不是女人!)来自猿类。
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| − | Thomas Malthus had argued that [[Malthusian catastrophe|population growth beyond resources]] was ordained by God to get humans to [[Protestant work ethic|work productively]] and show restraint in getting families; this was used in the 1830s to justify [[workhouse]]s and [[laissez-faire economics]].<ref name=wm>{{harvnb|Wilkins|1997}}<br />{{Harvnb|Moore|2006}}</ref> Evolution was by then seen as having social implications, and [[Herbert Spencer]]'s 1851 book ''Social Statics'' based ideas of human freedom and individual liberties on his Lamarckian evolutionary theory.<ref>{{Harvnb|Sweet|2004}}</ref>
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| − | . Darwin's belief that black people had the same essential humanity as Europeans, and had many mental similarities, was reinforced by the lessons he had from John Edmonstone in 1826.
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| − | .达尔文认为黑人与欧洲人具有相同的基本人性，并且在精神上有许多相似之处，这一观点得到了1826年约翰 · 埃德蒙斯通的经验教训的支持。
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| − | Soon after the ''Origin'' was published in 1859, critics derided his description of a struggle for existence as a Malthusian justification for the English industrial capitalism of the time. The term ''Darwinism'' was used for the evolutionary ideas of others, including Spencer's "[[survival of the fittest]]" as free-market progress, and [[Ernst Haeckel]]'s [[polygenism|polygenistic]] ideas of [[Ernst Haeckel#Polygenism and racial theory|human development]]. Writers used natural selection to argue for various, often contradictory, ideologies such as laissez-faire dog-eat-dog capitalism, [[colonialism]] and [[New Imperialism|imperialism]]. However, Darwin's holistic view of nature included "dependence of one being on another"; thus [[pacifism|pacifists]], socialists, liberal social reformers and anarchists such as [[Peter Kropotkin]] stressed the value of co-operation over struggle within a species.<ref>{{Harvnb|Paul|2003|pp=223–225}}</ref> Darwin himself insisted that social policy should not simply be guided by concepts of struggle and selection in nature.<ref>{{Harvnb|Bannister|1989}}</ref>
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| − | He rejected the ill-treatment of native people, and for example wrote of massacres of Patagonian men, women, and children, "Every one here is fully convinced that this is the most just war, because it is against barbarians. Who would believe in this age that such atrocities could be committed in a Christian civilized country?"
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| − | 他反对虐待土著人民，比如说屠杀巴塔哥尼亚的男人、女人和孩子，“这里的每个人都深信这是一场最公正的战争，因为这是针对野蛮人的战争。在这个时代，谁会相信这样的暴行会在一个基督教文明的国家发生? ”
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| − | After the 1880s, a eugenics movement developed on ideas of biological inheritance, and for scientific justification of their ideas appealed to some concepts of Darwinism. In Britain, most shared Darwin's cautious views on voluntary improvement and sought to encourage those with good traits in "positive eugenics". During the "Eclipse of Darwinism", a scientific foundation for eugenics was provided by [[Mendelian inheritance|Mendelian]] [[genetics]]. Negative eugenics to remove the "feebleminded" were popular in America, Canada and Australia, and [[eugenics in the United States]] introduced [[compulsory sterilisation]] laws, followed by several other countries. Subsequently, [[Nazi eugenics]] brought the field into disrepute.{{Ref label|H|VIII|2}}
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| − | . Geneticists studied human heredity as Mendelian inheritance, while eugenics movements sought to manage society, with a focus on social class in the United Kingdom, and on disability and ethnicity in the United States, leading to geneticists seeing this as impractical pseudoscience. A shift from voluntary arrangements to "negative" eugenics included compulsory sterilisation laws in the United States, copied by Nazi Germany as the basis for Nazi eugenics based on virulent racism and "racial hygiene".<br />({{Cite news| url =http://www.genetics.org/cgi/content/full/154/4/1419#The_Eclipse_of_Darwinism| title =The Genetical Theory of Natural Selection
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| − | .遗传学家把人类遗传作为孟德尔定律来研究，而优生学运动则试图管理社会，重点关注英国的社会阶层，以及美国的残疾和种族，导致遗传学家认为这是不切实际的伪科学。从自愿安排向”负面”优生学的转变包括美国的强制绝育法，纳粹德国将其作为基于恶毒种族主义和”种族卫生”的纳粹优生学的基础。< br/> ({ Cite news | url = http://www.genetics.org/cgi/content/full/154/4/1419#the_eclipse_of_darwinism| 标题 = 自然选择的遗传理论
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| − | | last = Edwards| first =A. W. F.| date = 1 April 2000 | issue =April 2000| volume = 154| pages = 1419–1426| pmc = 1461012| pmid = 10747041| ref = | periodical = Genetics| accessdate =11 November 2008}}<br />)
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| − | | last = Edwards | first = a.1 April 2000 | issue = April 2000 | volume = 154 | pages = 1419-1426 | pmc = 1461012 | pmd = 10747041 | ref = periodics | accessdate = 11 November 2008} < br/>)
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| − | The term "[[Social Darwinism]]" was used infrequently from around the 1890s, but became popular as a derogatory term in the 1940s when used by [[Richard Hofstadter]] to attack the [[laissez-faire]] conservatism of those like [[William Graham Sumner]] who opposed reform and socialism. Since then, it has been used as a term of abuse by those opposed to what they think are the moral consequences of evolution.<ref>{{Harvnb|Paul|2003}}<br />{{Harvnb|Kotzin|2004}}</ref><ref name=wm />
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| − | . David Quammen writes of his "theory that [Darwin] turned to these arcane botanical studies – producing more than one book that was solidly empirical, discreetly evolutionary, yet a "horrid bore" – at least partly so that the clamorous controversialists, fighting about apes and angels and souls, would leave him... alone." David Quammen, "The Brilliant Plodder" (review of Ken Thompson, Darwin's Most Wonderful Plants: A Tour of His Botanical Legacy, University of Chicago Press, 255 pp.; Elizabeth Hennessy, On the Backs of Tortoises: Darwin, the Galápagos, and the Fate of an Evolutionary Eden, Yale University Press, 310 pp.; Bill Jenkins, Evolution Before Darwin: Theories of the Transmutation of Species in Edinburgh, 1804–1834, Edinburgh University Press, 222 pp.), The New York Review of Books, vol. LXVII, no. 7 (23 April 2020), pp. 22–24. Quammen, quoted from p. 24 of his review.
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| − | .大卫 · 奎曼写道他的“理论是[达尔文]转向了这些神秘的植物学研究——写出了不止一本书，这本书完全是经验主义的，谨慎的进化论，但却是一个“可怕的讨厌鬼”——至少在一定程度上是这样，那些吵吵嚷嚷争论猿、天使和灵魂的人会离开他... ..。一个人。”大卫 · 奎曼(David Quammen) ，《聪明的按部就班者》(The Brilliant Plodder，review of Ken Thompson，Darwin’s Most Wonderful Plants: a Tour of His Botanical Legacy) ，芝加哥大学出版社，255页。《乌龟背面: 达尔文、加拉帕戈斯与进化中的伊甸园》 ，耶鲁大学出版社出版社，310页。《达尔文之前的进化论: 物种嬗变理论》 ，爱丁堡，1804-1834，爱丁堡大学出版社，222页。) ，《纽约书评》 ，第一卷。LXVII, no.7(2020年4月23日) ，页。22–24.引自他的评论第24页。
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| | ==Works== | | ==Works== |