涌现进化

此词条暂由彩云小译翻译，翻译字数共688，未经人工整理和审校，带来阅读不便，请见谅。涌现进化 [Emergent evolution \- Wikipedia](https://en.wikipedia.org/wiki/Emergent_evolution#:~:text=Emergent%20evolution%20was%20the%20hypothesis,of%20the%20already%20existing%20entities.)

[涌现进化 \- 集智百科](https://wiki.swarma.org/index.php?title=%E6%B6%8C%E7%8E%B0%E8%BF%9B%E5%8C%96)

此词条暂由Moses初步翻译。

Emergent evolution was the hypothesis that, in the course of evolution, some entirely new properties, such as mind and consciousness, appear at certain critical points, usually because of an unpredictable rearrangement of the already existing entities. The term was originated by the psychologist C. Lloyd Morgan in 1922 in his Gifford Lectures at St. Andrews, which would later be published as the 1923 book Emergent Evolution.^[1]^[2]

Emergent evolution was the hypothesis that, in the course of evolution, some entirely new properties, such as mind and consciousness, appear at certain critical points, usually because of an unpredictable rearrangement of the already existing entities. The term was originated by the psychologist C. Lloyd Morgan in 1922 in his Gifford Lectures at St. Andrews, which would later be published as the 1923 book Emergent Evolution.

涌现进化 Emergent evolution 是一种假设，即在进化过程中，一些全新的特性，如心智和意识，在某些关键点出现，通常是由于已经存在的实体发生了不可预测的重新排列。这个术语是心理学家康韦·劳埃德·摩根 C. Lloyd Morgan 于1922年在圣安德鲁斯的《吉福德讲座》中提出的，该讲座后来作为1923年的《新兴进化论》一书出版。

The hypothesis was widely criticized for providing no mechanism to how entirely new properties emerge, and for its historical roots in teleology. ^[2] ^[3] ^[4]

The hypothesis was widely criticized for providing no mechanism to how entirely new properties emerge, and for its historical roots in teleology.

该假说被广泛批评，因为它没有为全新的属性如何涌现提供机制，而且它的历史根源于目的论 teleology。

Historical context

历史背景

The term emergent was first used to describe the concept by George Lewes in volume two of his 1875 book Problems of Life and Mind (p. 412). Henri Bergson covered similar themes in his popular 1907 book Creative Evolution on the Élan vital. Emergence was further developed by Samuel Alexander in his Gifford Lectures at Glasgow during 1916–18 and published as Space, Time, and Deity (1920). The related term emergent evolution was coined by C. Lloyd Morgan in his own Gifford lectures of 1921–22 at St. Andrews and published as Emergent Evolution (1923). In an appendix to a lecture in his book, Morgan acknowledged the contributions of Roy Wood Sellars's Evolutionary Naturalism (1922).

The term emergent was first used to describe the concept by George Lewes in volume two of his 1875 book Problems of Life and Mind (p. 412). Henri Bergson covered similar themes in his popular 1907 book Creative Evolution on the Élan vital. Emergence was further developed by Samuel Alexander in his Gifford Lectures at Glasgow during 1916–18 and published as Space, Time, and Deity (1920). The related term emergent evolution was coined by C. Lloyd Morgan in his own Gifford lectures of 1921–22 at St. Andrews and published as Emergent Evolution (1923). In an appendix to a lecture in his book, Morgan acknowledged the contributions of Roy Wood Sellars's Evolutionary Naturalism (1922).

刘易士 George Lewes 在其1875年出版的《生命和心灵问题 Problems of Life and Mind》一书的第二卷中首次使用了涌现一词来描述这一概念(p. 412)。亨利·柏格森 Henri Bergson 在他1907年流行的《创造进化论 Creative Evolution》（Élan vital）一书中也涉及了类似的主题。 1916-1918年间，塞缪尔·亚历山大 Samuel Alexander 在格拉斯哥的《吉福德讲座 Gifford lectures》中进一步发展了涌现这个概念，并以《空间、时间和神性 Space, Time, and Deity》（1920）的形式出版。相关的术语"涌现进化"是由 C. Lloyd Morgan 于1921-1922年在自己在圣安德鲁斯的吉福德讲座中创造的，并以《涌现进化 Emergent Evolution》（1923）出版。C. Lloyd Morgan 在其书中的一篇讲座的附录中，承认了塞拉斯 Roy Wood Sellars的《进化的自然主义 Evolutionary Naturalism》（1922）的贡献。

Origins

起源

Response to Darwin's Origin of Species

回复达尔文的物种起源

Charles Darwin and Alfred Russel Wallace's presentation of natural selection, coupled to the idea of evolution in Western thought, had gained acceptance due to the wealth of observational data provided and the seeming replacement of divine law with natural law in the affairs of men.^[5] However, the mechanism of natural selection described at the time only explained how organisms adapted to variation. The cause of genetic variation was unknown at the time.

Charles Darwin and Alfred Russel Wallace's presentation of natural selection, coupled to the idea of evolution in Western thought, had gained acceptance due to the wealth of observational data provided and the seeming replacement of divine law with natural law in the affairs of men. However, the mechanism of natural selection described at the time only explained how organisms adapted to variation. The cause of genetic variation was unknown at the time.

查尔斯·达尔文 Charles Darwin 和阿尔弗雷德·拉塞尔·华莱士 Alfred Russel Wallace 对自然选择的介绍，结合西方思想中的进化论思想，由于提供了大量的观察数据，以及在人的事务中似乎用自然法则取代了神的法则，因此得到了人们的认可。然而，当时所描述的自然选择机制只解释了生物体如何适应变异。遗传变异 genetic variation 的原因当时还不清楚。

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St. George Jackson Mivart's On the Genesis of Species (1872) and Edward Cope's Origin of the Fittest (1887) raised the need to address the origin of variation between members of a species. William Bateson in 1884 distinguished between the origin of novel variations and the action of natural selection (Materials for the Study of Variation Treated with Especial Regard to Discontinuity in the Origin of Species).^[5]

In examining this aspect, excluded ab initio by Darwin, Wallace came to the conclusion that Life itself cannot be understood except by means of a theory that includes "an organising and directive Life-Principle." These necessarily involve a "Creative Power", a "directive Mind" and finally "an ultimate Purpose" (the development of Man). It supports the view of John Hunter that "life is the cause, not the consequence" of the organisation of matter. Thus, life precedes matter and when it infuses matter, forms living matter (protoplasm).

在研究这个被 Darwin 从一开始就排除在外的方面时，Wallace 得出的结论是，除非通过一个包括 "一个有组织性和指导性的生命准则" 的理论，否则无法理解生命本身。这些都必然涉及到 "创造性的力量 Creative Power"、"指导性的心灵 directive Mind"以及最后的 "终极目的 an ultimate Purpose"（人的发展）。它支持约翰·亨特 John Hunter 的观点，即 "生命是物质组织的原因，而不是结果"。因此，生命先于物质，当它注入物质时，形成了有生命的物质（原生质 protoplasm）。

Wallace's further thoughts

Wallace 的进一步思考

Wallace throughout his life continued to support and extend the scope of Darwin's theory of evolution via the mechanism of natural selection. One of his works, Darwinism , was often cited in support of Darwin's theory. He also worked to elaborate and extend Darwin and his ideas on natural selection. However, Wallace also realized that the scope and claim of the theory was limited. Darwin himself had limited it.

Wallace 一生都在支持和扩展 Darwin 的基于自然选择机制的进化论的范围。他提出的 达尔文主义 经常被引用来支持 Darwin 的理论。他还致力于阐述和扩展 Darwin 及其关于自然选择的思想。然而，Wallace 也意识到，该理论的范围和主张是有限的。达尔文本人也对其进行了限制。

Another major scientist to question natural selection as the motive force of evolution was C. Lloyd Morgan, a zoologist and student of T.H. Huxley, who had a strong influence on Samuel Alexander. His Emergent Evolution (1923) established the central idea that an emergence might have the appearance of saltation but was best regarded as "a qualitative change of direction or critical turning point."(quoted in Reid, p. 73-74)

另一位质疑自然选择是进化的动力的主要科学家是 C.Lloyd Morgan，他是动物学家，也是托马斯·亨利·赫胥黎 T.H.Huxley 的学生，他对 Samuel Alexander 影响很大。他的《涌现进化 Emergent Evolution》(1923)确立了这样一个中心思想：涌现可能具有盐化的表象，但最好理解为 "方向的质变或关键的转折点。" (引自Reid，p. 73-74)

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In examining this aspect, excluded ab initio by Darwin, Wallace came to the conclusion that Life itself cannot be understood except by means of a theory that includes "an organising and directive Life-Principle." These necessarily involve a "Creative Power", a "directive Mind" and finally "an ultimate Purpose" (the development of Man). It supports the view of John Hunter that "life is the cause, not the consequence" of the organisation of matter. Thus, life precedes matter and when it infuses matter, forms living matter (protoplasm).

Emergent evolution was revived by Robert G. B. Reid (March 20, 1939 - May 28, 2016), a biology professor at the University of Victoria (in British Columbia, Canada). In his book Evolutionary Theory: The Unfinished Synthesis (1985), he stated that the modern evolutionary synthesis with its emphasis on natural selection is an incomplete picture of evolution, and emergent evolution can explain the origin of genetic variation. Biologist Ernst Mayr heavily criticized the book claiming it was a misinformed attack on natural selection. Mayr commented that Reid was working from an "obsolete conceptual framework", provided no solid evidence and that he was arguing for a teleological process of evolution.

涌现进化论是由罗伯特-G-B-里德（1939年3月20日-2016年5月28日）恢复的，他是维多利亚大学（位于加拿大不列颠哥伦比亚省）的生物学教授。在他的著作《进化论。The Unfinished Synthesis (1985), he stated that the modern evolutionary synthesis with its emphasis on natural selection is an incomplete picture of evolution, and emergent evolution can explain the origin of genetic variation. 生物学家恩斯特-迈尔（Ernst Mayr）严厉批评了这本书，称这是对自然选择的错误攻击。Mayr评论说，Reid从一个 "过时的概念框架 "出发，没有提供任何可靠的证据，而且他主张的是一种心智学的进化过程。

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Wallace then refers to the operation of another power called "mind" that utilizes the power of life and is connected with a higher realm than life or matter:

Reid later published the book Biological Emergences (2007) with a theory on how emergent novelties are generated in evolution. According to Massimo Pigliucci "Biological Emergences by Robert Reid is an interesting contribution to the ongoing debate on the status of evolutionary theory, but it is hard to separate the good stuff from the more dubious claims." Pigliucci noted a dubious claim in the book is that natural selection has no role in evolution. It was positively reviewed by biologist Alexander Badyaev who commented that "the book succeeds in drawing attention to an under appreciated aspect of the evolutionary process". Others have criticized Reid's unorthodox views on emergence and evolution. Biologist Samuel Scheiner stated that Reid's "presentation is both a caricature of evolutionary theory and severely out of date."

里德后来出版了《生物学的突发事件》（2007年）一书，提出了关于在进化中如何产生突发新事物的理论。马西莫-皮格利乌奇认为："罗伯特-里德所著的《生物新奇》是对正在进行的关于进化论地位的争论的一个有趣的贡献，但很难把好的东西和比较可疑的说法分开。" 皮格里奥奇指出，书中一个可疑的说法是，自然选择在进化中没有作用。生物学家亚历山大-巴迪亚夫对该书进行了积极的评论，他评论说 "这本书成功地引起了人们对进化过程中一个未被充分认识的方面的关注"。其他人则批评了里德关于出现和进化的非正统观点。生物学家塞缪尔-谢纳说，里德的 "表述既是对进化论的讽刺，又严重过时"。

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Proceeding from Hunter's view that Life is the directive power above and behind living matter, Wallace argues that logically, Mind is the cause of consciousness, which exists in different degrees and kinds in living matter. 华莱士从亨特的观点出发，认为生命是高于和落后于生命物质的指令性力量，他认为从逻辑上讲，Mind是意识的原因，它在生命物质中以不同程度和种类存在。

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Emergent evolution

涌现进化

Early roots

早期证据

The issue of how change in nature 'emerged' can be found in classical Greek thought - order coming out of chaos and whether by chance or necessity. Aristotle spoke of wholes that were greater than the sum of their parts because of emergent properties. The second-century anatomist and physiologist Galen also distinguished between the resultant and emergent qualities of wholes. (Reid, p. 72)^[5]

Hegel spoke of the revolutionary progression of life from non-living to conscious and then to the spiritual and Kant perceived that simple parts of an organism interact to produce a progressively complex series of emergences of functional forms, a distinction that carried over to John Stuart Mill (1843), who stated that even chemical compounds have novel features that cannot be predicted from their elements. [Reid, p. 72]^[5]

The idea of an emergent quality that was something new in nature was further taken up by George Henry Lewes (1874–1875), who again noted, as with Galen earlier, that these evolutionary "emergent" qualities are distinguishable from adaptive, additive "resultants." Henry Drummond in The Descent of Man (1894) stated that emergence can be seen in the fact that the laws of nature are different for the organic or vital compared to the inertial inorganic realm.

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As Reid points out, Drummond also realized that greater complexity brought greater adaptability. (Reid. p. 73)^[5]

Samuel Alexander took up the idea that emergences had properties that overruled the demands of the lower levels of organization. And more recently, this theme is taken up by John Holland (1998):

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Evolution

进化

Category:Non-Darwinian evolution

类别: 非达尔文进化论

C. Lloyd Morgan and emergent evolution

Category:Philosophical theories

范畴: 哲学理论

Another major scientist to question natural selection as the motive force of evolution was C. Lloyd Morgan, a zoologist and student of T.H. Huxley, who had a strong influence on Samuel Alexander. His Emergent Evolution (1923) established the central idea that an emergence might have the appearance of saltation but was best regarded as "a qualitative change of direction or critical turning point."(quoted in Reid, p. 73-74)^[5] Morgan, due to his work in animal psychology, had earlier (1894) questioned the continuity view of mental evolution, and held that there were various discontinuities in cross-species mental abilities. To offset any attempt to read anthropomorphism into his view, he created the famous, but often misunderstood methodological canon:

Category:Evolutionary biology

分类: 进化生物学

Category:Holism

分类: 整体论

This page was moved from wikipedia:en:Emergent evolution. Its edit history can be viewed at 涌现进化/edithistory

↑ Morgan, Conway Lloyd (1923). Emergent evolution : the Gifford lectures, delivered in the University of St. Andrews in the year 1922. MIT Libraries. New York : Henry Holt and Company ; London : William and Norgate. http://archive.org/details/emergentevolutio00morg_0.

↑ ^2.0 ^2.1 Bowler, Peter J. (2001). Reconciling Science and Religion: The Debate in Early-Twentieth-Century Britain. University of Chicago Press. pp. 140-142, pp. 376-384.

↑ McLaughlin, Brian P. (1992). The Rise and Fall of British Emergentism. In A. Beckerman, H. Flohr, and J. Kim, eds., Emergence or Reduction? Essays on the Prospects of Nonreductive Physicalism. Berlin: Walter de Gruyter. pp. 49–93.

↑ Baylis, Charles A. (1929). The Philosophic Functions of Emergence. The Philosophical Review. Vol. 38, No. 4. pp. 372-384.
↑ ^5.0 ^5.1 ^5.2 ^5.3 ^5.4 ^5.5 Reid, Robert G.B. (2007). Biological Emergences: Evolution by Natural Experiment. Cambridge, Massachusetts: MIT Press. pp. 30. ISBN 978-0262182577. https://archive.org/details/degreesthatmatte00rapp_0/page/30.

[1] Morgan, Conway Lloyd (1923). Emergent evolution : the Gifford lectures, delivered in the University of St. Andrews in the year 1922. MIT Libraries. New York : Henry Holt and Company ; London : William and Norgate. http://archive.org/details/emergentevolutio00morg_0.

[Bowler_2001-2] 2.0 ^2.1 Bowler, Peter J. (2001). Reconciling Science and Religion: The Debate in Early-Twentieth-Century Britain. University of Chicago Press. pp. 140-142, pp. 376-384.
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[3] McLaughlin, Brian P. (1992). The Rise and Fall of British Emergentism. In A. Beckerman, H. Flohr, and J. Kim, eds., Emergence or Reduction? Essays on the Prospects of Nonreductive Physicalism. Berlin: Walter de Gruyter. pp. 49–93.
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[4] Baylis, Charles A. (1929). The Philosophic Functions of Emergence. The Philosophical Review. Vol. 38, No. 4. pp. 372-384.

[Reid-5] 5.0 ^5.1 ^5.2 ^5.3 ^5.4 ^5.5 Reid, Robert G.B. (2007). Biological Emergences: Evolution by Natural Experiment. Cambridge, Massachusetts: MIT Press. pp. 30. ISBN 978-0262182577. https://archive.org/details/degreesthatmatte00rapp_0/page/30.

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涌现进化

目录

Historical context

历史背景

Origins

起源

Response to Darwin's Origin of Species

回复达尔文的物种起源

Wallace's further thoughts

Wallace 的进一步思考

Emergent evolution

涌现进化

Early roots

早期证据

C. Lloyd Morgan and emergent evolution

导航菜单

搜索

涌现进化

Historical context

历史背景

Origins

起源

Response to Darwin's Origin of Species

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Wallace's further thoughts

Wallace 的进一步思考

Emergent evolution

涌现进化

Early roots

早期证据

C. Lloyd Morgan and emergent evolution

导航菜单

搜索

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