by EnergySpin » Sun 09 Oct 2005, 18:49:52
And since this has deteriorated into the quotation of abstracts from PubMED
and the role of genes evolution and the mind, I cannot be blaimed for posting the following:
$this->bbcode_second_pass_quote('', '
')1: J Theor Biol. 2005 Sep 7;236(1):95-110. Epub 2005 Apr 20.
The evolution of the human mind and logic--mathematics structures.
Yunes RA.
Medicinal Chemistry NIQFAR, Universidade do Vale do Itajai (UNIVALI), 88302-202,
Itajai, SC, Brazil.
ryunes@qmc.ufsc.brThe evolution of the human mind is discussed based on: (i) the fact that living
beings interchange matter, energy and information with their environment, (ii)
an ontological interpretation of the "reality" of the quantum world, of which
logic-mathematics structures are considered constitutive parts, (iii) recent
theories according to which living beings are considered as dynamic complex
systems organized by information, and (iv) the fact that the evolution of living
beings is guided by information about the environment and by intrinsic
information on living systems (auto-organization). Assuming the evolution of
vision as a model we observe that the driving forces that directed the evolution
of the eyes, as dynamic complex systems, are the information about the
environment supplied by sunlight and the intrinsic information-gaining mechanism
of living organisms. Thus, there exists a convergence toward a visual system
with the greatest ability to obtain light information, like the human eye, and
also a divergence that leads to the development of specific qualities in some
species. As in the case of vision the evolution of the human mind-brain cannot
be a consequence of factors unrelated to the object of its own functioning. The
human mind was structured for the acquisition from reality of the
logic-mathematics structures that underlie the whole universe and consequently
of an internal representation of the external world and of its own self. Thus,
these structures are, together with the intrinsic capacity for auto-organization
of the human brain, the predominant driving force of the human mind evolution.
Both factors are complementary.
PMID: 15967187 [PubMed - in process]
$this->bbcode_second_pass_quote('', '
')1: Ann Hum Biol. 2000 May-Jun;27(3):221-37.
Biological adaptation and social behaviour.
Crognier E.
UMR 6578, CNRS and Universite de la Mediterranee, Faculte de Medecine Secteur
Centre, Marseille, France.
In 1930, both Fisher and Wright identified Darwin's initial concept of adaptive
evolution in the light of the genetical theory with intergenerational variation
in allelic frequencies brought about by the action of natural selection through
differential reproduction. They emphasized that selection only works at the
level of the individual and that its only consequence is to increase fitness.
One genetical evolution not easy to explain on these bases was that of social
behaviour because any altruistic gene disadvantageous for its carriers in an
antisocial environment would have been opposed by selection. In the 1950s,
ethologists focusing on what appeared to be evolved collective behaviours,
hypothesized that selection could operate at group level. Though the controversy
between group selectionists and evolutionary geneticists ended by the rejection
of the evolutionary role of group selection, it has remained a subject of
investigation until now. Kin selection, proposed by Hamilton, offered a solution
to the problem of the evolution of altruism and gave the impetus to the trend of
adaptive explanations of basic behaviours, which was to become the core of human
sociobiology. The intrusion of behaviour into the process of adaptive evolution
was an invitation to investigate culture as an evolutive process. The first
sociobiological interpretations of culture as a derivative of genetic processes
were followed by other ideas in which culture, though channelled by evolved
predispositions, was essentially free from biological determinism. It is
concluded that as we have come to better understand human adaptation, its
complexities have been further revealed, a development already implicit in
Darwin's notion.
PMID: 10834287 [PubMed - indexed for MEDLINE]
$this->bbcode_second_pass_quote('', '
')1: Hist Philos Life Sci. 2003;25(2):211-41.
The dual biological identity of human beings and the naturalization of morality.
Azzone GF.
Department of Experimental Biomedical Sciences, University of Padua, Padua,
Italy.
The last two centuries have been the centuries of the discovery of the cell
evolution: in the XIX century of the germinal cells and in the XX century of two
groups of somatic cells, namely those of the brain-mind and of the immune
systems. Since most cells do not behave in this way, the evolutionary character
of the brain-mind and of the immune systems renders human beings formed by t wo
different groups of somatic cells, one with a deterministic and another with an
indeterministic (say Darwinian) behavior. An inherent consequence is that of the
generation, during ontogenesis, of a dual biological identity. The concept of
the dual biological identity may be used to explain the Kantian concept of the
two metaphysical worlds, namely of the causal necessity and of the free will
(Azzone, 2001). Two concepts, namely those of complex adaptive systems (CAS) and
of emergence (Holland, 2002), are useful tools for understanding the mechanisms
of adaptation and of evolution. The concept of complex adaptive systems
indicates that living organisms contain series of stratified components, denoted
as building blocks, forming stratified layers of increasing complexity. The
concept of emergence implies the use of repeating patterns and of building
blocks for the generation of structures of increasing levels of complexity,
structures capable of exchanging communications both in the top-down and in the
bottom-up direction. Against the concept of emergence it has been argued that
nothing can produce something which is really new and endowed of causal
efficacy. The defence of the concept of emergence is based on two arguments. The
first is the interpretation of the variation-selection mechanism as a process of
generation of information and of optimization of free energy dissipation in
accord with the second principle of thermodynamics. The second is the objective
evidence of the cosmological evolution from the Big Bang to the human mind and
its products. Darwin has defended the concept of the continuity of evolution.
However evolution should be considered as continuous when there is no increase
of information and as discontinuous when there is generation of new information.
Examples of such generation of information are the acquisition of the innate
structures for language and the transition from absence to presence of morality.
There are several discontinuity thresholds during both phylogenesis and
ontogenesis. Morality is a relational property dependent on the interactions of
human beings with the environment. Piaget and Kohlberg have shown that the
generation of morality during childhood occurs through several stages and is
accompanied by reorganization of the child mental organization. The children
respect the conventions in the first stage and gradually generate their
autonomous morality. The transition from absence to presence of morality, a
major adaptive process, then, not only has occurred during phylogenesis but it
occurs again in every human being during ontogenesis. The religious faith does
not provide a logical justification of the moral rules (Ayala, 1987) but rather
a psychological and anthropological justification of two fundamental needs of
human beings: that of rendering Nature an understandable entity, and that of
increasing the cooperation among members of the human societies. The positive
effects of the altruistic genes in the animal societies are in accord with the
positive effects of morality for the survival and development of the human
societies.
Publication Types:
Review
Review, Tutorial
PMID: 15295867 [PubMed - indexed for MEDLINE]