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Stephen Jay Gould

Born September 10, 1941
Queens, New York City, New York
Died May 20, 2002 (aged 60)
Nationality United States
Fields Paleontology, Evolutionary biology, History of Science
Institutions Harvard University,
American Museum of Natural History,
New York University
Alma mater Antioch College, Columbia University
Notable awards Linnean Society of London's Darwin-Wallace Medal (2008)
Paleontological Society Medal (2002)
Charles Schuchert Award (1975)
Signature

Stephen Jay Gould (September 10, 1941 – May 20, 2002) was an American paleontologist, evolutionary biologist, and historian of science. He was also one of the most influential and widely read writers of popular science of his generation.[1] Gould spent most of his career teaching at Harvard University and working at the American Museum of Natural History in New York. In the latter years of his life, Gould also taught biology and evolution at New York University near his home in SoHo.

Gould's greatest contribution to science was the theory of punctuated equilibrium which he developed with Niles Eldredge in 1972.[2] The theory proposes that most evolution is marked by long periods of evolutionary stability, which is punctuated by rare instances of branching evolution. The theory was contrasted against phyletic gradualism, the popular idea that evolutionary change is marked by a pattern of smooth and continuous change in the fossil record.

Most of Gould's empirical research was based on the land snails Poecilozonites and Cerion. He also contributed to evolutionary developmental biology, and has received wide praise for his book Ontogeny and Phylogeny. In evolutionary theory he opposed strict selectionism, sociobiology as applied to humans, and evolutionary psychology. He campaigned against creationism and proposed that science and religion should be considered two distinct fields, or "magisteria", whose authorities do not overlap.[3]

Many of Gould's Natural History essays were reprinted in collected volumes, such as Ever Since Darwin and The Panda's Thumb, while his popular treatises included books such as The Mismeasure of Man, Wonderful Life and Full House.

Contents

Biography

A life size cast of the Tyrannosaurus rex.

Gould was born and raised in the community of Bayside, a quiet suburb located in the Queens borough of New York City, NY. His father Leonard was a court stenographer, and his mother Eleanor was an artist. When Gould was five years old, his father took him to the Hall of Dinosaurs in the American Museum of Natural History, where he first encountered Tyrannosaurus rex. "I had no idea there were such things—I was awestruck," Gould once recalled.[4] It was in that moment that he decided to become a paleontologist.

Raised in a secular Jewish home, Gould did not formally practice religion and preferred to be called an agnostic.[3] Though he "had been brought up by a Marxist father," he has stated that his father's politics were "very different" from his own.[5] In describing his own political views he has said they "tend to the left of center."[6] According to Gould the most influential political books he read were C. Wright Mills' The Power Elite and the political writings of Noam Chomsky.[6]

While attending Antioch College in the early 1960s, Gould was active in the civil rights movement and often campaigned for social justice. When he attended the University of Leeds as a visiting undergraduate, he organized weekly demonstrations outside a Bedford dance hall which refused to admit Blacks. Gould continued these demonstrations until the policy was revoked.[7] Throughout his career and writings he spoke out against cultural oppression in all its forms, especially what he saw as pseudoscience used in the service of racism and sexism.[8]

Gould was twice married. His first marriage was to artist Deborah Lee on October 3, 1965. Gould met Lee while they were students together at Antioch College.[4] They had two sons Jesse and Ethan. His second marriage was in 1995 to artist and sculptor Rhonda Roland Shearer. Gould had two stepchildren, Jade and London, by his second marriage.

In July 1982, Gould was diagnosed with peritoneal mesothelioma, a deadly form of cancer affecting the abdominal lining and frequently found in people who have been exposed to asbestos. After a difficult two-year recovery, Gould published a column for Discover magazine, titled "The Median Isn't the Message", which discusses his reaction to discovering that mesothelioma patients had a median lifespan of only eight months after diagnosis.[9] He then describes the true significance behind this number, and his relief upon realizing that statistical averages are just useful abstractions, and do not encompass the full range of variation.

The median is the halfway point, which means that 50% of patients will die before 8 months, but the other half will live longer, potentially much longer. He then needed to determine where his personal characteristics placed him within this range. Considering that the cancer was detected early, the fact he was young, optimistic, and had the best treatments available, Gould figured that he should be in the favorable half of the upper statistical range. After an experimental treatment of radiation, chemotherapy, and surgery, Gould made a full recovery, and his column became a source of comfort for many cancer patients.

Gould was also an advocate for medical marijuana. During this bout with cancer, he smoked the illegal drug to alleviate the nausea associated with his medical treatments. According to Gould, his use of marijuana had a "most important effect" on his eventual recovery.[10] In 1998 he testified in the case of Jim Wakeford, a Canadian medical-marijuana user and activist.

His scientific essays for Natural History frequently refer to his nonscientific interests and pastimes. As a boy he collected baseball cards and remained a fiercely avid baseball fan throughout his life. As an adult he was fond of science fiction movies but often lamented about their mediocrity (not just in their presentation of science, but in their storytelling as well).[11] His other interests included singing in the Boston Cecilia (a madrigal choir), and he was a great aficionado of Gilbert and Sullivan operettas. He collected rare antiquarian books and textbooks. He often traveled to Europe, and spoke French, German, Russian, and Italian. He admired Renaissance architecture. When discussing the Judeo-Christian tradition, he usually referred to it simply as "Moses". He sometimes alluded ruefully to his tendency to put on weight.[12]

Gould died on May 20, 2002 from a metastatic adenocarcinoma of the lung, a form of cancer which had spread to his brain.[13] This cancer was unrelated to his abdominal cancer, from which he had fully recovered twenty years earlier. He died in his home "in a bed set up in the library of his SoHo loft, surrounded by his wife Rhonda, his mother Eleanor, and the many books he loved."[14]

Scientific career

Gould began his higher education at Antioch College, graduating with double major in geology and philosophy in 1963.[15] During this time, he also studied abroad at the University of Leeds in the United Kingdom.[16] After completing his graduate work at Columbia University in 1967 under the guidance of Norman Newell, he was immediately hired by Harvard University where he worked until the end of his life (1967–2002). In 1973, Harvard promoted him to Professor of Geology and Curator of Invertebrate Paleontology at the institution's Museum of Comparative Zoology.

In 1982, Harvard awarded him with the title of Alexander Agassiz Professor of Zoology. The following year, in 1983, he was awarded fellowship into the American Association for the Advancement of Science, where he later served as president (1999–2001). The AAAS news release cited his "numerous contributions to both scientific progress and the public understanding of science." He also served as president of the Paleontological Society (1985–1986) and the Society for the Study of Evolution (1990–1991).

In 1989 Gould was elected into the body of the National Academy of Sciences. Through 1996–2002 Gould was Vincent Astor Visiting Research Professor of Biology at New York University. In 2001 the American Humanist Association named him the Humanist of the Year for his lifetime of work. In 2008, he was posthumously awarded the Darwin-Wallace Medal, along with 12 other recipients. Until 2008, this medal had been awarded every 50 years by the Linnean Society of London.[17]

Punctuated equilibrium

Early in his career, Gould and Niles Eldredge developed the theory of punctuated equilibrium, in which evolutionary change occurs relatively rapidly, as compared to longer periods of relative evolutionary stability.[2] According to Gould, punctuated equilibrium revised a key pillar "in the central logic of Darwinian theory."[5] Some evolutionary biologists have argued that while punctuated equilibrium was "of great interest to biology,"[18] it merely modified neo-Darwinism in a manner that was fully compatible with what had been known before.[19] Others however emphasized its theoretical novelty, and argued that evolutionary stasis had been "unexpected by most evolutionary biologists" and "had a major impact on paleontology and evolutionary biology."[20]

Some critics jokingly referred to the theory as "evolution by jerks," which elicited Gould to respond in kind by describing gradualism as "evolution by creeps."[21]

Evolutionary developmental biology

Gould made significant contributions to evolutionary developmental biology,[22] especially in his work Ontogeny and Phylogeny.[15] In this book he emphasized the process of heterochrony, which encompasses two distinct processes: pedomorphosis and terminal additions. Pedomorphosis is the process where ontogeny is slowed down and the organism does not reach the end of its development. Terminal addition is the process by which an organism adds to its development by speeding and shortening earlier stages in the developmental process. Gould's influence in the field of evolutionary developmental biology continues to be seen, such areas as the evolution of feathers.[23]

Selectionism and sociobiology

Gould championed biological constraints such as the limitations of developmental pathways on evolutionary outcomes, as well as other non-selectionist forces in evolution. In particular, he considered many higher functions of the human brain to be the unintended side consequence or by-product of natural selection, rather than direct adaptations. To describe such co-opted features he coined the term exaptation with Elisabeth Vrba.[24] Gould believed this understanding undermines an essential premise of human sociobiology and evolutionary psychology.

Against "Sociobiology"

In 1975, E. O. Wilson introduced his analysis of human behavior based on a sociobiological framework.[25] In response, Gould, Richard Lewontin and others from the Boston area wrote the subsequently well referenced letter to The New York Review of Books titled "Against 'Sociobiology'". This open letter criticised Wilson's notion of a "deterministic view of human society and human action."[26]

But Gould did not rule out sociobiological explanations for many aspects of animal behavior, writing: "Sociobiologists have broadened their range of selective stories by invoking concepts of inclusive fitness and kin selection to solve (successfully I think) the vexatious problem of altruism—previously the greatest stumbling block to a Darwinian theory of social behavior. . . . Here sociobiology has had and will continue to have success. And here I wish it well. For it represents an extension of basic Darwinism to a realm where it should apply."[27]

Spandrels and the Panglossian Paradigm

A spandrel from the Holy Trinity Church in Fulnek, Czech Republic.

With Richard Lewontin, Gould wrote an influential 1979 paper entitled "The Spandrels of San Marco and the Panglossian Paradigm",[28] which introduced the architectural term "spandrel" into evolutionary biology. In architecture, a spandrel is a curved area of masonry which exists between arches supporting a dome. Spandrels, also called pendentives in this context, are found particularly in gothic churches.

When visiting Venice in 1978, Gould noted that the spandrels of the San Marco cathedral, while quite beautiful, were not spaces planned by the architect. Rather the spaces arise as "necessary architectural byproducts of mounting a dome on rounded arches." Gould and Lewontin thus defined spandrels in evolutionary biology to mean any biological feature of an organism that arises as a necessary side consequence of other features, which is not directly selected for by natural selection. Examples include the "masculinized genitalia in female hyenas, exaptive use of an umbilicus as a brooding chamber by snails, the shoulder hump of the giant Irish deer, and several key features of human mentality."[29]

In Voltaire's Candide, Dr. Pangloss is portrayed as a clueless scholar who, despite the evidence, says that "all is for the best in this best of all possible worlds." Gould and Lewontin asserted that it is Panglossian for evolutionary biologists to view all traits as atomized things that had been naturally selected for, and criticised biologists for not granting theoretical space to other causes, such as phyletic and developmental constraints. The relative frequency of spandrels, so defined, versus adaptive features in nature, remains a controversial topic in evolutionary biology.[30] An illustrative example of Gould's approach can be found in Elisabeth Lloyd's case study of the female orgasm as a by-product of shared developmental pathways.[31] Gould also wrote on this topic in his essay "Male Nipples and Clitoral Ripples",[32] prompted by Lloyd's earlier work.

Evolutionary progress

Gould favored the argument that evolution has no inherent drive towards long-term progress. Uncritical commentaries often portray evolution as a ladder of progress, leading towards bigger, faster, and smarter organisms. The assumption being that evolution is somehow driving organisms to get more complex and ultimately more like humankind. Gould argued that evolution's drive was not towards complexity, but towards diversification. Because life is constrained to begin with a simple starting point, any diversity resulting from this left wall will be perceived to move in the direction of higher complexity. But life, Gould argued, can easily adapt towards simplification, as is often the case with parasites.[33]

In a review of Full House, Richard Dawkins approved of Gould's general argument, but suggested that he saw evidence of a "tendency for lineages to improve cumulatively their adaptive fit to their particular way of life, by increasing the numbers of features which combine together in adaptive complexes. ... By this definition, adaptive evolution is not just incidentally progressive, it is deeply, dyed-in-the wool, indispensably progressive."[34]

Cladistics

Gould never embraced cladistics as a method of investigating evolutionary lineages and process, possibly because he was concerned that such investigations would lead to neglect of the details in historical biology, which he considered all-important. In the early 1990s this led him into a debate with Derek Briggs, who had begun to apply quantitative cladistic techniques to the Burgess Shale fossils, about the methods to be used in interpreting these fossils.[35] Around this time cladistics rapidly became the dominant method of classification in evolutionary biology. Cheap but increasingly powerful personal computers made it possible to process large quantities of data about organisms and their characteristics. Around the same time the development of effective polymerase chain reaction techniques made it possible to apply cladistic methods of analysis to biochemical features as well.[36]

Technical work on land snails

Most of Gould's empirical research pertained to land snails. He focused his early work on the Bermudian genus Poecilozonites, while his later work concentrated on the West Indian genus Cerion. According to Gould "Cerion is the land snail of maximal diversity in form throughout the entire world. There are 600 described species of this single genus. In fact, they're not really species, they all interbreed, but the names exist to express a real phenomenon which is this incredible morphological diversity. Some are shaped like golf balls, some are shaped like pencils.…Now my main subject is the evolution of form, and the problem of how it is that you can get this diversity amid so little genetic difference, so far as we can tell, is a very interesting one. And if we could solve this we'd learn something general about the evolution of form."[37]

Given Cerion's extensive geographic diversity, Gould later lamented that if Christopher Columbus had only cataloged a single Cerion it would have ended the scholarly debate over which island Columbus had first set foot on America.[38]

Influence

Gould is also one of the most frequently cited scientists in the field of evolutionary theory. His 1979 "spandrels" paper has been cited more than 3,000 times.[39] In Palaeobiology—the flagship journal of his own speciality—only Charles Darwin and G.G. Simpson have been cited more often.[40] Gould was also a considerably respected historian of science. Historian Ronald Numbers has been quoted as saying: "I can't say much about Gould's strengths as a scientist, but for a long time I've regarded him as the second most influential historian of science (next to Thomas Kuhn)."[41]

The Structure of Evolutionary Theory

Shortly before his death, Gould published a long treatise recapitulating his version of modern evolutionary theory: The Structure of Evolutionary Theory (2002).

As a public figure

Gould became widely known through his popular science essays in Natural History magazine and his best-selling books on evolution. Many of his essays were reprinted in collected volumes, such as Ever Since Darwin and The Panda's Thumb, while his popular treatises included books such as The Mismeasure of Man, Wonderful Life and Full House.

A passionate advocate of evolutionary theory, Gould wrote prolifically on the subject, trying to communicate his understanding of contemporary evolutionary biology to a wide audience. A recurring theme in his writings is the history and development of evolutionary, and pre-evolutionary, thought. He was also an enthusiastic baseball fan and made frequent references to the sport in his essays. Many of his baseball essays were anthologized in his posthumously published book Triumph and Tragedy in Mudville (2003).[42]

Although a proud Darwinist, his emphasis was less gradualist and reductionist than most neo-Darwinists. He fiercely opposed many aspects of sociobiology and its intellectual descendant evolutionary psychology. He devoted considerable time to fighting against creationism (and the related constructs Creation science and Intelligent design). Most notably, Gould provided expert testimony against the equal-time creationism law in McLean v. Arkansas. Gould later developed the term "non-overlapping magisteria" (NOMA) to describe how, in his view, science and religion could not comment on each other's realm. Gould went on to develop this idea in some detail, particularly in the books Rocks of Ages (1999) and The Hedgehog, the Fox, and the Magister's Pox (2003). In a 1982 essay for Natural History Gould wrote:

Our failure to discern a universal good does not record any lack of insight or ingenuity, but merely demonstrates that nature contains no moral messages framed in human terms. Morality is a subject for philosophers, theologians, students of the humanities, indeed for all thinking people. The answers will not be read passively from nature; they do not, and cannot, arise from the data of science. The factual state of the world does not teach us how we, with our powers for good and evil, should alter or preserve it in the most ethical manner.[43]

The anti-evolution petition A Scientific Dissent From Darwinism spawned the National Center for Science Education's anti-petition Project Steve, which is named in Gould's honor.

Gould also became a noted public face of science, often appearing on television. In 1984 Gould received his own NOVA special on PBS.[44] Other appearances included interviews on CNN's Crossfire, NBC's The Today Show, and regular appearances on the Charlie Rose show. Gould was also a guest in all seven episodes of the Dutch talk-series A Glorious Accident, which he appeared with his good friend Oliver Sacks.[45]

Gould was featured prominently as a guest in Ken Burns' PBS documentary Baseball, as well as PBS's highly produced Evolution series. Gould was also on the Board of Advisers to the influential Children's Television Workshop television show, 3-2-1 Contact, where he made frequent guest appearances.

In 1997 he voiced a cartoon version of himself on the television series The Simpsons. In the episode "Lisa the Skeptic", Lisa finds a skeleton that many people believe is an apocalyptic angel. Lisa contacts Gould and asks him to test the skeleton's DNA. However the fossil is discovered to be a marketing gimmick for a new mall.[46] During production the only phrase Gould objected to was a line in the script that introduced him as the "world's most brilliant paleontologist."[47] In 2002 the show paid tribute to Gould after his death, dedicating the season 13 finale to his memory. Gould had died 2 days before the episode aired.

Controversies

Gould received many accolades for his scholarly work and popular expositions of natural history,[13][48] but was not immune from criticism by those in the biological community who felt his public presentations were, for various reasons, out of step with mainstream evolutionary theory.[49] The public debates between Gould's proponents and detractors have been so quarrelsome that they have been dubbed "The Darwin Wars" by several commentators.[50][51][52][53]

John Maynard Smith, an eminent British evolutionary biologist, was among Gould's strongest critics. Maynard Smith thought that Gould misjudged the vital role of adaptation in biology, and was also critical of Gould's acceptance of species selection as a major component of biological evolution.[54] In a review of Daniel Dennett's book Darwin's Dangerous Idea, Maynard Smith wrote that Gould "is giving non-biologists a largely false picture of the state of evolutionary theory."[55] But Maynard Smith has not been consistently negative, writing in a review of The Panda's Thumb that "Stephen Gould is the best writer of popular science now active. . . . Often he infuriates me, but I hope he will go right on writing essays like these."[56] Maynard Smith was also among those who welcomed Gould's reinvigoration of evolutionary paleontology.[19]

One reason for such criticism was that Gould appeared to be presenting his ideas as a revolutionary way of understanding evolution, and argued for the importance of mechanisms other than natural selection, mechanisms which he believed had been ignored by many professional evolutionists. As a result, many non-specialists sometimes inferred from his early writings that Darwinian explanations had been proven to be unscientific (which Gould never tried to imply). Along with many other researchers in the field, Gould's works were sometimes deliberately taken out of context by creationists as a "proof" that scientists no longer understood how organisms evolved.[57] Gould himself corrected some of these misinterpretations and distortions of his writings in later works.[58]

Gould and Dawkins also disagreed over the importance of gene selection in evolution. Dawkins argued that evolution is best understood as competition among genes (or replicators), while Gould advocated the importance of multi-level competition, including selection amongst genes, cell lineages, organisms, demes, species, and clades.[53] Criticism of Gould and his theory of punctuated equilibrium can be found in chapter 9 of Dawkins' The Blind Watchmaker and chapter 10 of Dennett's Darwin's Dangerous Idea.

Opposition to sociobiology and evolutionary psychology

Gould also had a long-running public feud with E. O. Wilson and other evolutionary biologists over human sociobiology and its later descendant evolutionary psychology (which Gould, Lewontin, and Maynard Smith opposed, but which Richard Dawkins, Daniel Dennett, and Steven Pinker advocated).[59] These debates reached their climax in the 1970s, and included strong opposition from groups like the Sociobiology Study Group and Science for the People.[60] Pinker accuses Gould, Lewontin and other opponents of evolutionary psychology of being "radical scientists," whose stance on human nature is influenced by politics rather than science.[61] Gould stated that he made "no attribution of motive in Wilson's or anyone else's case" but cautioned that all human beings are influenced, especially unconsciously, by our personal expectations and biases. He wrote:

I grew up in a family with a tradition of participation in campaigns for social justice, and I was active, as a student, in the civil rights movement at a time of great excitement and success in the early 1960s. Scholars are often wary of citing such commitments. … [but] it is dangerous for a scholar even to imagine that he might attain complete neutrality, for then one stops being vigilant about personal preferences and their influences—and then one truly falls victim to the dictates of prejudice. Objectivity must be operationally defined as fair treatment of data, not absence of preference.[62]

Gould's primary criticism held that human sociobiological explanations lacked evidential support, and argued that adaptive behaviors are frequently assumed to be genetic for no other reason than their supposed universality, or their adaptive nature. Gould emphasized that adaptive behaviors can be passed on through culture as well, and either hypothesis is equally plausible.[63] Gould did not deny the relevance of biology to human nature, but reframed the debate as "biological potentiality vs. biological determinism." Gould stated that the human brain allows for a wide range of behaviors. Its flexibility "permits us to be aggressive or peaceful, dominant or submissive, spiteful or generous… Violence, sexism, and general nastiness are biological since they represent one subset of a possible range of behaviors. But peacefulness, equality, and kindness are just as biological—and we may see their influence increase if we can create social structures that permit them to flourish."[63]

Cambrian fauna

Gould's interpretation of the Cambrian Burgess Shale fossils in his book Wonderful Life emphasized the striking morphological disparity (or "weirdness") of the Burgess Shale fauna, and the role of chance in determining which members of this fauna survived and flourished. He used the Cambrian fauna as an example of the role of contingency in the broader pattern of evolution.

Gould's view was criticized by Simon Conway Morris in his 1998 book The Crucible Of Creation.[64] Conway Morris stressed those members of the Cambrian fauna that resemble modern taxa. He also promoted convergent evolution as a mechanism producing similar forms in similar environmental circumstances, and argued in a subsequent book that the appearance of human-like animals is likely. Paleontologists Derek Briggs and Richard Fortey have also argued that much of the Cambrian fauna may be regarded as stem groups of living taxa,[65] though this is still a subject of intense research and debate, and the relationship of many Cambrian taxa to modern phyla has not been established in the eyes of many palaeontologists.

Paleontologist Richard Fortey noted that prior to the release of Wonderful Life, Conway Morris shared many of Gould's sentiments and views. It was only after publication of Wonderful Life that Conway Morris revised his interpretation and adopted a more progressive stance towards the history of life.[66]

Mismeasure of Man

Stephen Jay Gould was also the author of The Mismeasure of Man (1981), a history and skeptical inquiry of psychometrics and intelligence testing. Gould investigated the methods of nineteenth century craniometry, as well as the current practice of psychological testing. Gould claimed that both theories developed from an unfounded belief in biological determinism, the view that "social and economic differences between human groups—primarily races, classes, and sexes—arise from inherited, inborn distinctions and that society, in this sense, is an accurate reflection of biology."[67]

It was reprinted in 1996 with the addition of a new foreword and a critical review of The Bell Curve. The Mismeasure of Man has generated perhaps the greatest controversy of all of Gould's books. It has received both widespread praise (by skeptics)[68] and extensive criticism (by a number of psychologists),[69] which included claims of misrepresentation.[70]

Non-overlapping magisteria

In his book Rocks of Ages (1999), Gould put forward what he described as "a blessedly simple and entirely conventional resolution to...the supposed conflict between science and religion."[71] He defines the term magisterium as "a domain where one form of teaching holds the appropriate tools for meaningful discourse and resolution."[71] The non-overlapping magisteria (NOMA) principle therefore divides the magisterium of science to cover "the empirical realm: what the Universe is made of (fact) and why does it work in this way (theory). The magisterium of religion extends over questions of ultimate meaning and moral value. These two magisteria do not overlap, nor do they encompass all inquiry."[71] He suggests that "NOMA enjoys strong and fully explicit support, even from the primary cultural stereotypes of hard-line traditionalism" and that NOMA is "a sound position of general consensus, established by long struggle among people of goodwill in both magisteria."[71] This view has not been without criticism, however. In his book The God Delusion, Richard Dawkins argues that this division is not quite as simple as it seems, as few religions exist without miracles impinging on the scientific magisterium.

Notes

  1. ^ Shermer, Michael (2002). "This View of Science". Social Studies of Science 32 (4): 489-525.
  2. ^ a b Eldredge, Niles, and S. J. Gould (1972). "Punctuated equilibria: an alternative to phyletic gradualism." In T.J.M. Schopf, ed., Models in Paleobiology. San Francisco: Freeman, Cooper and Company, pp. 82-115.
  3. ^ a b Gould, S. J. (1997). "Nonoverlapping magisteria". Natural History 106 (March): 16-22.
  4. ^ a b Green, Michelle (1986). "Stephen Jay Gould: driven by a hunger to learn and to write". People 25 (2 June): 109-114.
  5. ^ a b Gould, S. J. (2002). The Structure of Evolutionary Theory. Cambridge: Belknap Press of Harvard University Press. ISBN 0-674-00613-5
  6. ^ a b Gould, S. J. (1981). "Official Transcript for Gould’s deposition in McLean v. Arkansas". (Nov. 27). Under oath Gould stated: "My political views tend to the left of center. Q. Could you be more specific about your political views? A. I don't know how to be. I am not a joiner, so I am not a member of any organization. So I have always resisted labeling. But if you read my other book, The Mismeasure of Man, which is not included because it is not about evolution, you will get a sense of my political views". p. 153.
  7. ^ Gasper, Phil (2002). "Stephen Jay Gould: Dialectical Biologist". International Socialist Review 24 (July–August).
  8. ^ Lewontin, Richard and Richard Levins (2002). "Stephen Jay Gould—what does it mean to be a radical?" Monthly Review 54 (Nov. 1). "The public intellectual and political life of Steve Gould was extraordinary, if not unique. First, he was an evolutionary biologist and historian of science whose intellectual work had a major impact on our views of the process of evolution. Second, he was, by far, the most widely known and influential expositor of science who has ever written for a lay public. Third, he was a consistent political activist in support of socialism and in opposition to all forms of colonialism and oppression. The figure he most closely resembled in these respects was the British biologist of the 1930s, J. B. S. Haldane, a founder of the modern genetical theory of evolution, a wonderful essayist on science for the general public, and an idiosyncratic Marxist and columnist for the Daily Worker who finally split with the Communist Party over its demand that scientific claims follow Party doctrine."
  9. ^ Gould, S. J. (1985). "The Median Isn't the Message". Discover 6 (June): 40-42.
  10. ^ Bakalar, James and Lester Grinspoon (1997). Marihuana, the Forbidden Medicine. New Haven: Yale University Press, pp. 39-41.
  11. ^ Gould, S. J. (1993). "Dinomania". New York Review of Books 40 (August 12): 51-56.
  12. ^ Gould, S. J. (1983). Hen's Teeth and Horse's Toes. New York: W. W. Norton & Company. ISBN 0393311031.
  13. ^ a b Harvard News Office (2002). "Paleontologist, author Gould dies at 60". The Harvard Gazette. (May 20). Retrieved on 2009-6-4.
  14. ^ Krementz, Jill (2002). "Jill Krementz Photo Journal". New York Social Diary. Retrieved on 2009-6-4.
  15. ^ a b Allen, Warren (2008). "The Structure of Gould". In Warren Allen et al. Stephen Jay Gould: Reflections on His View of Life. Oxford: Oxford University Press, p. 24, 59.
  16. ^ Masha, Etkin (2002). "A Tribute to Stephen Jay Gould '63". Antiochian (Winter ed.). Retrieved on 2009-6-4.
  17. ^ Linnean Society of London (2008). "The Darwin-Wallace Medal". Retrieved on 2009-6-4.
  18. ^ Dawkins, Richard (1999). The Extended Phenotype. Oxfordshire: Oxford University Press. p. 101. ISBN 0-1928-8051-9.
  19. ^ a b Maynard Smith, John (1984). "Paleontology at the high table". Nature 309 (5967): 401–402.
  20. ^ Mayr, Ernst (1992). "Speciational Evolution or Punctuated Equilibria". In Steven Peterson and Albert Somit. The Dynamics of Evolution. Ithaca: Cornell University Press, pp. 21-48. ISBN 0-8014-9763-9.
  21. ^ Gould, S. J. and Steven Rose, ed. (2007). The Richness of Life: The Essential Stephen Jay Gould. New York: W. W. Norton & Co., p. 6.
  22. ^ Thomas, R.D.K. (2009). "Gould, Stephen Jay (1941–2002)". in M. Ruse and J. Travis (eds). Evolution: The First Four Billion Years. Cambridge MA: Belknap Press. pp. 611-615.
  23. ^ Prum, R.O., & Brush, A.H. (March 2003). "Which Came First, the Feather or the Bird?" Scientific American, vol.288, no.3, pp.84-93
  24. ^ Gould, S. J. and E. Vrba (1982). "Exaptation—a missing term in the science of form". Paleobiology 8 (1): 4-15.
  25. ^ Wilson, E. O. (1975). Sociobiology: The New Synthesis. Cambridge MA: Harvard University Press.
  26. ^ Allen, Elizabeth, et al. (1975). "Against 'Sociobiology'". [letter] New York Review of Books 22 (Nov. 13): 182, 184-186.
  27. ^ Gould, S. J. (1980). "Sociobiology and the Theory of Natural Selection". In G. W. Barlow and J. Silverberg, eds., Sociobiology: Beyond Nature/Nurture? Boulder CO: Westview Press, pp. 257-269.
  28. ^ Gould, S. J. and Richard Lewontin (1979). "The spandrels of San Marco and the Panglossian paradigm: a critique of the adaptationist programme". Proc. R. Soc. Lond., B, Biol. Sci. 205 (1161): 581–98. DOI PMID; for background see Gould's "The Pattern of Life's History" in John Brockman The Third Culture. New York: Simon & Schuster. 1996, pp. 52-64. ISBN 0-684-82344-6.
  29. ^ Gould, S. J. (1997). "The exaptive excellence of spandrels as a term and prototype". Proc. Natl. Acad. Sci. U.S.A. 94 (20): 10750–5. DOI PMID
  30. ^ Maynard Smith, John (1995). "Genes, Memes, & Minds". The New York Review of Books 42 (Nov. 30): 46–48. "By and large, I think their [Spandrels] paper had a healthy effect. . . . Their critique forced us to clean up our act and to provide evidence for our stories. But adaptationism remains the core of biological thinking." A similar appraisal is reflected by Ernst Mayr in his 1983 paper "How to Carry Out the Adaptationist Program?" The American Naturalist 121 (3): 324–334; and George C. Williams, Natural Selection: Domains, Levels, and Challenges. New York: Oxford University Press. 1992.
  31. ^ Lloyd, E.A. (2005). The Case of The Female Orgasm: Bias in the science of evolution. Cambridge MA: Harvard University Press.
  32. ^ Gould, S.J. (1992). "Male Nipples and Clitoral Ripples". In Bully for Brontosaurus: Further Reflections in Natural History. New York: W. W. Norton. pp. 124-138.
  33. ^ Gould, S. J. (1996). Full House: The Spread of Excellence From Plato to Darwin. New York: Harmony Books.
  34. ^ Dawkins, Richard (1997). "Human chauvinism". Evolution 51 (3): 1015–1020.
  35. ^ Gould, S. J. (1991). "The disparity of the Burgess Shale arthropod fauna and the limits of cladistic analysis". Paleobiology 17 (October): 411-423.
  36. ^ Baron, Christian and J. T. Høeg (2005). "Gould, Scharm and the Paleontologocal Perspective in Evolutionary Biology". In S. Koenemann and R.A. Jenner, Crustacea and Arthropod Relationships. CRC Press. pp. 3–14. ISBN 0849334985.
  37. ^ Wolpert, Lewis and Alison Richards (1998). A Passion For Science. Oxford: Oxford University Press, pp. 139-152. ISBN 0198542127
  38. ^ Gould, S. J. (1996). "A Cerion for Christopher". Natural History 105 (Oct.): 22-29, 78—79.
  39. ^ Google Scholar. http://scholar.google.com. Retrieved on 2009-8-22.
  40. ^ Prothero, Donald (2000). "Evolution Revolution: Paleontology, History, Biography". Skeptic Festschrift lecture for Stephen Jay Gould. October 7, 2000.
  41. ^ Shermer, Michael (2002). "This View of Science". Social Studies of Science 32 (4): 518.
  42. ^ Gould, S. J. (2003). Triumph and Tragedy in Mudville. New York: W. W. Norton & Co. See his essays: "The Streak of Streaks", "Thcience Studies", and "Baseball's reliquary: the oddly possible hybrid of shrine and university"
  43. ^ Gould, S. J. (1982). "Nonmoral Nature". Natural History 91 (Feb.): 19–26.
  44. ^ PBS (1984). "Stephen Jay Gould: This View of Life". NOVA. December 18.
  45. ^ Sacks, Oliver (2007). Forward. In Steven Rose, ed. The Richness of Life. New York: W. W. Norton & Company, p. xi. Video
  46. ^ Fox. The Simpsons. "Lisa the Skeptic", November 23, 1997. Audio here.
  47. ^ Scully, Mike (2006). The Simpsons. Season 9 DVD Commentary for "Lisa the Skeptic". DVD. 20th Century Fox.
  48. ^ Shermer, Michael (2002). "This View of Science". Social Studies of Science 32 (4): 518.

    Awards include a National Book Award for The Panda’s Thumb, a National Book Critics Circle Award for The Mismeasure of Man, the Phi Beta Kappa Book Award for Hen’s Teeth and Horse’s Toes, and a Pulitzer Prize Finalist for Wonderful Life, on which Gould commented `close but, as they say, no cigar’. Forty-four honorary degrees and 66 major fellowships, medals, and awards bear witness to the depth and scope of his accomplishments in both the sciences and humanities: Member of the National Academy of Sciences, President and Fellow of AAAS, MacArthur Foundation ‘genius’ Fellowship (in the first group of awardees), Humanist Laureate from the Academy of Humanism, Fellow of the Linnean Society of London, Fellow of the Royal Society of Edinburgh, Fellow of the American Academy of Arts and Sciences, Fellow of the European Union of Geosciences, Associate of the Muséum National D’Histoire Naturelle Paris, the Schuchert Award for excellence in paleontological research, Scientist of the Year from Discover magazine, the Silver Medal from the Zoological Society of London, the Gold Medal for Service to Zoology from the Linnean Society of London, the Edinburgh Medal from the City of Edinburgh, the Britannica Award and Gold Medal for dissemination of public knowledge, Public Service Award from the Geological Society of America, Anthropology in Media Award from the American Anthropological Association, Distinguished Service Award from the National Association of Biology Teachers, Distinguished Scientist Award from UCLA, the Randi Award for Skeptic of the Year from the Skeptics Society, and a Festschrift in his honour at Caltech.

  49. ^ Leda Cosmides and John Tooby (1997) write:

    John Maynard Smith, one of the world's leading evolutionary biologists, recently summarized in the NYRB the sharply conflicting assessments of Stephen Jay Gould: "Because of the excellence of his essays, he has come to be seen by non-biologists as the preeminent evolutionary theorist. In contrast, the evolutionary biologists with whom I have discussed his work tend to see him as a man whose ideas are so confused as to be hardly worth bothering with, but as one who should not be publicly criticized because he is at least on our side against the creationists." (NYRB, Nov. 30th 1995, p. 46). No one can take any pleasure in the evident pain Gould is experiencing now that his actual standing within the community of professional evolutionary biologists is finally becoming more widely known. . . But as Maynard Smith points out, more is at stake. Gould "is giving non-biologists a largely false picture of the state of evolutionary theory"—or as Ernst Mayr says of Gould and his small group of allies—they "quite conspicuously misrepresent the views of [biology's] leading spokesmen." Indeed, although Gould characterizes his critics as "anonymous" and "a tiny coterie," nearly every major evolutionary biologist of our era has weighed in a vain attempt to correct the tangle of confusions that the higher profile Gould has inundated the intellectual world with.* The point is not that Gould is the object of some criticism—so properly are we all—it is that his reputation as a credible and balanced authority about evolutionary biology is non-existent among those who are in a professional position to know. *These include Ernst Mayr, John Maynard Smith, George Williams, Bill Hamilton, Richard Dawkins, E.O. Wilson, Tim Clutton-Brock, Paul Harvey, Brian Charlesworth, Jerry Coyne, Robert Trivers, John Alcock, Randy Thornhill, and many others.

    It should be noted that Ernst Mayr in this quotation is not speaking of Gould in particular, and does not mention him by name, but is speaking generally of the critics of the Neo-Darwinian Synthesis. Some of the names Tooby and Cosmides cite are also questionable. For example, Mayr, Williams, Hamilton, Dawkins, Wilson, Coyne, and Trivers have shown great respect for Gould as a scientist. In reference to Maynard Smith's comments, Gould writes "Darwinian Fundamentalism" New York Review of Books 44 (June 12, 1997): 34-37:
    A false fact can be refuted, a false argument exposed; but how can one respond to a purely ad hominem attack? This harder, and altogether more discouraging, task may best be achieved by exposing internal inconsistency and unfairness of rhetoric. . . . It seems futile to reply to an attack so empty of content, and based only on comments by anonymous critics . . . Instead of responding to Maynard Smith's attack against my integrity and scholarship, citing people unknown and with arguments unmentioned, let me, instead, merely remind him of the blatant inconsistency between his admirable past and lamentable present. Some sixteen years ago he wrote a highly critical but wonderfully supportive review of my early book of essays, The Panda's Thumb, stating: "I hope it will be obvious that my wish to argue with Gould is a compliment, not a criticism." He then attended my series of Tanner Lectures at Cambridge in 1984 and wrote in a report for Nature, and under the remarkable title "Paleontology at the High Table", the kindest and most supportive critical commentary I have ever received. He argued that the work of a small group of American paleobiologists had brought the entire subject back to theoretical centrality within the evolutionary sciences. . . . So we face the enigma of a man who has written numerous articles, amounting to tens of thousands of words, about my work—always strongly and incisively critical, always richly informed (and always, I might add, enormously appreciated by me). But now Maynard Smith needs to canvass unnamed colleagues to find out that my ideas are "hardly worth bothering with." He really ought to be asking himself why he has been bothering about my work so intensely, and for so many years.
  50. ^ Brown, Andrew (1999). The Darwin Wars: The Scientific Battle for the Soul of Man. London: Simon & Schuster. ISBN 0805071377
  51. ^ Rose, Steven (2002). "Obituaries: Stephen Jay Gould". The Guardian (May 22): 20.
  52. ^ Blume, Harvey (2002). "The Origin of Specious". The American Prospect (September 22): 41–43.
  53. ^ a b Sterelny, Kim (2007). Dawkins vs. Gould: Survival of the Fittest. Cambridge, U.K.: Icon Books. ISBN 1-84046-780-0.  Also ISBN 978-1840467-80-2
  54. ^ Maynard Smith, John (1981). "Did Darwin get it right?" The London Review of Books 3 (11): 10-11; Also reprinted in Did Darwin Get it Right? New York: Chapman and Hall, 1989, pp. 148-156.
  55. ^ Maynard Smith, John (1995). "Genes, Memes, & Minds". The New York Review of Books 42 (Nov. 30): 46–48.
  56. ^ Maynard Smith, John (1981). "Review of The Panda's Thumb" The London Review of Books pp. 17–30; Reprinted as "Tinkering" in his Did Darwin Get It Right? New York: Chapman and Hall. 1989, pp. 94, 97.
  57. ^ Wright, Robert (1999). "The Accidental Creationist: Why Stephen J. Gould is bad for evolution". The New Yorker 75 (Dec. 13): 56-65.
  58. ^ Gould, S. J. (1981). "Evolution as fact and theory". Discover 2 (May): 34-37.
  59. ^ Gould, S. J. (1997). "Evolution: The pleasures of pluralism". The New York Review of Books 44 (June 26): 47–52.
  60. ^ Wilson, E. O. (2006). Naturalist‎ New York: Island Press, p.337 ISBN 1597260886.
  61. ^ Pinker, Steven (2002). The Blank Slate: The Modern Denial of Human Nature. New York: Penguin Books. ISBN 0142003344. 
  62. ^ Gould S. J. (1996). The Mismeasure of Man: Revised and Expanded Edition. New York: W. W. Norton & Co., p. 36. ISBN 0140258248
  63. ^ a b Gould, S. J. (1992). "Biological potentiality vs. biological determinism". In Ever Since Darwin. New York: W. W. Norton & Co., pp. 251-259.
  64. ^ Conway Morris, S., and S. J. Gould (1998). "Showdown on the Burgess Shale". Natural History 107 (Dec./Jan.): 48-55.
  65. ^ Briggs, Derek, Richard Fortey (2005). "Wonderful Strife: systematics, stem groups, and the phylogenetic signal of the Cambrian radiation." Paleobiology 31 (2): 94–112.
  66. ^ Fortey, Richard (1998). "Shock Lobsters". London Review of Books 20 (Oct. 1).
  67. ^ Gould, S. J. (1981). The Mismeasure of Man. New York: W.W. Norton & Co. p. 20.
  68. ^ In 1981 The Mismeasure of Man won the National Book Critics Circle Award for non-fiction. It was voted as the 17th greatest science book of all time by Discover magazine vol. 27 (8 Dec. 2006); 9th best skeptic book by The Skeptics Society (Frank Diller, "Scientists' Nightstand" American Scientist); and ranked 24th place for the best non-fiction book by the Modern Library.
  69. ^ Blinkhorn, Steve (1982). "What Skulduggery?" Nature 296 (April 8): 506.
  70. ^ Jensen, Arthur (1982). "The Debunking of Scientific Fossils and Straw Persons". Contemporary Education 1 (2): 121–135.
  71. ^ a b c d Gould, S. J. (2002). Rocks of Ages: Science and Religion in the Fullness of Life. New York: Ballantine Books.

Bibliography

  • 1977. Ontogeny and Phylogeny. Cambridge MA: Harvard Univ. Press.
  • 1977. Ever Since Darwin. New York: W. W. Norton.
  • 1980. The Panda's Thumb. New York: W. W. Norton.
  • 1980. The Evolution of Gryphaea. New York: Ayer Publishing.
  • 1981. The Mismeasure of Man. New York: W. W. Norton.
  • 1983. Hen's Teeth and Horse's Toes. New York: W. W. Norton.
  • 1985. The Flamingo's Smile. New York: W. W. Norton.
  • 1987. Time's Arrow, Time's Cycle. Cambridge MA: Harvard Univ. Press.
  • 1987. An Urchin in the Storm: Essays about Books and Ideas. N.Y.: W. W. Norton
  • 1989. Wonderful Life: The Burgess Shale and the Nature of History. New York: W. W. Norton, 347 pp.
  • 1991. Bully for Brontosaurus. New York: W. W. Norton, 540 pp.
  • 1992. Finders, Keepers: Eight Collectors. New York: W. W. Norton.
  • 1993. Eight Little Piggies. New York: W. W. Norton.
  • 1993. The Book of Life. Preface, pp. 6-21. New York: W. W. Norton (S. J. Gould general editor, 10 contributors).
  • 1995. Dinosaur in a Haystack. New York: Harmony Books.
  • 1996. Full House: The Spread of Excellence From Plato to Darwin. New York: Harmony Books.
  • 1997. Questioning the Millennium: A Rationalist's Guide to a Precisely Arbitrary Countdown. New York: Harmony Books.
  • 1998. Leonardo's Mountain of Clams and the Diet of Worms. N.Y.: Harmony Books.
  • 1999. Rocks of Ages: Science and Religion in the Fullness of Life. New York: Ballantine Publications.
  • 2000. The Lying Stones of Marrakech. New York: Harmony Books.
  • 2000. Crossing Over: Where Art and Science Meet. New York: Three Rivers Press.
  • 2002. The Structure of Evolutionary Theory. Cambridge MA: Harvard Univ. Press.
  • 2002. I Have Landed: The End of a Beginning in Natural History. New York: Harmony Books.
  • 2003. Triumph and Tragedy in Mudville: A Lifelong Passion for Baseball. New York: W. W. Norton.
  • 2003. The Hedgehog, the Fox, and the Magister's Pox. New York: Harmony Books.
  • 2007. Punctuated Equilibrium. Cambridge MA: Harvard Univ. Press.

External links


Quotes

Up to date as of January 14, 2010

From Wikiquote

Stephen Jay Gould

Stephen Jay Gould (1941-09-102002-05-20) was an American geologist, paleontologist, evolutionary biologist and popular-science author.

Contents

Sourced

  • We should therefore, with grace and optimism, embrace NOMA's tough-minded demand: Acknowledge the personal character of these human struggles about morals and meanings, and stop looking for definite answers in nature's construction. But many people cannot bear to surrender nature as a “transitional object”—a baby's warm blanket for our adult comfort. But when we do (for we must), nature can finally emerge in her true form: not as a distorted mirror of our needs, but as our most fascinating companion. Only then can we unite the patches built by our separate magisteria into a beautiful and coherent quilt called wisdom.
    • Rocks of Ages: Science and Religion in the Fullness of Life (Ballantine, 1999), p. 178
  • God bless all the precious little examples and all their cascading implications; without these gems, these tiny acorns bearing the blueprints of oak trees, essayists would be out of business.
    • Questioning the Millennium (second edition, Harmony, 1999), p. 42
  • But, as we consider the totality of similarly broad and fundamental aspects of life, we cannot defend division by two as a natural principle of objective order. Indeed, the “stuff” of the universe often strikes our senses as complex and shaded continua, admittedly with faster and slower moments, and bigger and smaller steps, along the way. Nature does not dictate dualities, trinities, quarterings, or any “objective” basis for human taxonomies; most of our chosen schemes, and our designated numbers of categories, record human choices from a cornucopia of possibilities offered by natural variation from place to place, and permitted by the flexibility of our mental capacities. How many seasons (if we wish to divide by seasons at all) does a year contain? How many stages shall we recognize in a human life?
    • The Hedgehog, the Fox, and the Magister's Pox: Mending the Gap between Science and the Humanities (Harmony, 2003), p. 82
  • Debate is an art form. It is about the winning of arguments. It is not about the discovery of truth. There are certain rules and procedures to debate that really have nothing to do with establishing fact—which creationists have mastered. Some of those rules are: never say anything positive about your own position because it can be attacked, but chip away at what appear to be the weaknesses in your opponent's position. They are good at that. I don't think I could beat the creationists at debate. I can tie them. But in courtrooms they are terrible, because in courtrooms you cannot give speeches. In a courtroom you have to answer direct questions about the positive status of your belief. We destroyed them in Arkansas. On the second day of the two-week trial we had our victory party!

Ever Since Darwin (1977)

Citations are from the W.W. Norton hardcover edition.
  • I am not unmindful of the journalist's quip that yesterday's paper wraps today's garbage. I am also not unmindful of the outrages visited upon our forests to publish redundant and incoherent collections of essays; for, like Dr. Seuss' Lorax, I like to think that I speak for the trees. Beyond vanity, my only excuses for a collection of these essays lie in the observation that many people like (and as many people despise) them, and that they seem to cohere about a common theme—Darwin's evolutionary perspective as an antidote to our cosmic arrogance.
    • Prologue, p. 14
  • I want to argue that the “sudden” appearance of species in the fossil record and our failure to note subsequent evolutionary change within them is the proper prediction of evolutionary theory as we understand it. […] Evolutionary “sequences” are not rungs on a ladder, but our retrospective reconstruction of a circuitous path running like a labyrinth, branch to branch, from the base of the bush to a lineage now surviving at its top.
    • "Bushes and Ladders in Human Evolution", p. 61
  • If there is any consistent enemy of science, it is not religion, but irrationalism.
    • "The Reverent Thomas' Dirty Little Planet", p. 141
  • Each of the major sciences has contributed an essential ingredient in our long retreat from an initial belief in our own cosmic importance. Astronomy defined our home as a small planet tucked away in one corner of an average galaxy among millions; biology took away our status as paragons created in the image of God; geology gave us the immensity of time and taught us how little of it our own species has occupied.
    • "Uniformity and Catastrophe", p. 147
  • [A]s a graduate student at Columbia University, I remember the a priori derision of my distinguished stratigraphy professor toward a visiting Australian drifter [a supporter of the theory of continental drift]. […] Today […] my own students would dismiss with even more derision anyone who denied the evident truth of continental drift—a prophetic madman is at least amusing; a superannuated fuddy-duddy is merely pitiful.
    • "The Validation of Continental Drift", pp. 160–61
  • I contend that the continued racial classification of Homo sapiens represents an outmoded approach to the general problem of differentiation within a species. In other words, I reject a racial classification of humans for the same reasons that I prefer not to divide into subspecies the prodigiously variable West Indian land snails that form the subject of my own research.
    • "Why We Should Not Name Human Races—A Biological View", p. 231
  • I do not claim that intelligence, however defined, has no genetic basis—I regard it as trivially true, uninteresting, and unimportant that it does. The expression of any trait represents a complex interaction of heredity and environment. [… A] specific claim purporting to demonstrate a mean genetic deficiency in the intelligence of American blacks rests upon no new facts whatever and can cite no valid data in its support. It is just as likely that blacks have a genetic advantage over whites. And, either way, it doesn't matter a damn. An individual can't be judged by his group mean.
    • "Racist Arguments and IQ", pp. 246–47
  • For Linnaeus, Homo sapiens was both special and not special. […] Special and not special have come to mean nonbiological and biological, or nurture and nature. These later polarizations are nonsensical. Humans are animals and everything we do lies within our biological potential. […] [T]he statement that humans are animals does not imply that our specific patterns of behavior and social arrangements are in any way directly determined by our genes. Potentiality and determination are different concepts.
    • "Biological Potentiality vs. Biological Determinism", p. 251
  • But here I stop—short of any deterministic speculation that attributes specific behaviors to the possession of specific altruist or opportunist genes. Our genetic makeup permits a wide range of behaviors—from Ebenezer Scrooge before to Ebenezer Scrooge after. I do not believe that the miser hoards through opportunist genes or that the philanthropist gives because nature endowed him with more than the normal complement of altruist genes. Upbringing, culture, class, status, and all the intangibles that we call “free will,” determine how we restrict our behaviors from the wide spectrum—extreme altruism to extreme selfishness—that our genes permit.
    • "So Cleverly Kind an Animal", p. 266
  • If you defend a behavior by arguing that people are programmed directly for it, then how do you continue to defend it if your speculation is wrong, for the behavior then becomes unnatural and worthy of condemnation. Better to stick resolutely to a philosophical position on human liberty: what free adults do with each other in their own private lives is their business alone. It need not be vindicated — and must not be condemned—by genetic speculation.
    • "So Cleverly Kind an Animal", p. 267

The Panda's Thumb (1980)

Page references from the W.W. Norton hardcover.
  • Organisms are not billiard balls, propelled by simple and measurable external forces to predictable new positions on life's pool table. Sufficiently complex systems have greater richness. Organisms have a history that constrains their future in myriad, subtle ways.
    • Prologue, p. 16
  • Results rarely specify their causes unambiguously. If we have no direct evidence of fossils or human chronicles, if we are forced to infer a process only from its modern results, then we are usually stymied or reduced to speculation about probabilities. For many roads lead to almost any Rome.
    • "Senseless Signs of History", p. 34
  • Throughout his last half-dozen books, for example, Arthur Koestler has been conducting a campaign against his own misunderstanding of Darwinism. He hopes to find some ordering force, constraining evolution to certain directions and overriding the influence of natural selection. […] Darwinism is not the theory of capricious change that Koestler imagines. Random variation may be the raw material of change, but natural selection builds good design by rejecting most variants while accepting and accumulating the few that improve adaptation to local environments.
    • "Double Trouble", pp. 38–40
  • Wallace's error on human intellect arose from the inadequacy of his rigid selectionism, not from a failure to apply it. And his argument repays our study today, since its flaw persists as the weak link in many of the most “modern” evolutionary speculations of our current literature. For Wallace's rigid selectionism is much closer than Darwin's pluralism to the attitude embodied in our favored theory today, which, ironically in this context, goes by the name of “Neo-Darwinism.”
    • "Natural Selection and the Human Brain: Darwin vs. Wallace", p. 54
  • Hyper-selectionism has been with us for a long time in various guises; for it represents the late nineteenth century's scientific version of the myth of natural harmony—all is for the best in the best of all possible worlds (all structures well designed for a definite purpose in this case). It is, indeed, the vision of foolish Dr. Pangloss, so vividly satirized by Voltaire in Candide—the world is not necessarily good, but it is the best we could possibly have.
    • "Natural Selection and the Human Brain: Darwin vs. Wallace", p. 57
  • The world, unfortunately, rarely matches our hopes and consistently refuses to behave in a reasonable manner.
  • There is no gene “for” such unambiguous bits of morphology as your left kneecap or your fingernail. […] Hundreds of genes contribute to the building of most body parts and their action is channeled through a kaleidoscopic series of environmental influences: embryonic and postnatal, internal and external. Parts are not translated genes, and selection doesn't even work directly on parts.
    • "Caring Groups and Selfish Genes", p. 91
  • The history of most fossil species includes two features particularly inconsistent with gradualism: 1. Stasis. Most species exhibit no directional change during their tenure on earth. They appear in the fossil record looking much the same as when they disappear; morphological change is usually limited and directionless. 2. Sudden appearance. In any local area, a species does not arise gradually by the steady transformation of its ancestors; it appears all at once and “fully formed.”
    • "The Episodic Nature of Evolutionary Change", p. 182
  • Evolution is a theory of organic change, but it does not imply, as many people assume, that ceaseless flux is the irreducible state of nature and that structure is but a temporary incarnation of the moment. Change is more often a rapid transition between stable states than a continuous transformation at slow and steady rates. We live in a world of structure and legitimate distinction. Species are the units of nature's morphology.
    • "A Quahog is a Quahog", p. 213
  • I respect Kirkpatrick both for his sponges and for his numinous nummulosphere. It is easy to dismiss a crazy theory with laughter that debars any attempt to understand a man's motivation—and the nummulosphere is a crazy theory. I find that few men of imagination are not worth my attention. Their ideas may be wrong, even foolish, but their methods often repay a close study. […] The different drummer often beats a fruitful tempo.
    • "Crazy Old Randolph Kirkpatrick", p. 235
  • Orthodoxy can be as stubborn in science as in religion. I do not know how to shake it except by vigorous imagination that inspires unconventional work and contains within itself an elevated potential for inspired error. As the great Italian economist Vilfredo Pareto wrote: “Give me a fruitful error any time, full of seeds, bursting with its own corrections. You can keep your sterile truth for yourself.” Not to mention a man named Thomas Henry Huxley who, when not in the throes of grief or the wars of parson hunting, argued that “irrationally held truths may be more harmful than reasoned errors.”
    • "Bathybius and Eozoon", pp. 243–244
  • The world is full of signals that we don't perceive. Tiny creatures live in a different world of unfamiliar forces. Many animals of our scale greatly exceed our range of perception for sensations familiar to us. […] What an imperceptive lot we are. Surrounded by so much, so fascinating and so real, that we do not see (hear, smell, touch, taste) in nature, yet so gullible and so seduced by claims for novel power that we mistake the tricks of mediocre magicians for glimpses of a psychic world beyond our ken. The paranormal may be a fantasy; it is certainly a haven for charlatans. But “parahuman” powers of perception lie all about us in birds, bees, and bacteria.
    • "Natural Attraction: Bacteria, the Birds, and the Bees", p. 313

Hen's Teeth and Horse's Toes (1983)

Quotations from the W.W. Norton hardcover edition.
  • All versions written for nonscientists speak of fused males as the curious tale of the anglerfish—just as we so often hear about the monkey swinging through the trees, or the worm burrowing through soil. But if nature teaches us any lesson, it loudly proclaims life's diversity. There ain't no such abstraction as the clam, the fly, or the anglerfish. Ceratioid anglerfishes come in nearly 100 species, and each has its own peculiarity.
    • "Big Fish, Little Fish", p. 29
  • Our failure to discern a universal good does not record any lack of insight or ingenuity, but merely demonstrates that nature contains no moral messages framed in human terms. Morality is a subject for philosophers, theologians, students of the humanities, indeed for all thinking people. The answers will not be read passively from nature; they do not, and cannot, arise from the data of science. The factual state of the world does not teach us how we, with our powers for good and evil, should alter or preserve it in the most ethical manner.
    • "Nonmoral Nature", pp. 42–43
  • Organisms [...] are directed and limited by their past. They must remain imperfect in their form and function, and to that extent unpredictable since they are not optimal machines. We cannot know their future with certainty, if only because a myriad of quirky functional shifts lie within the capacity of any feature, however well adapted to a present role.
    • "Quick Lives and Quirky Changes", p. 65
  • Thus, we have three principles for increasing adequacy of data: if you must work with a single object, look for imperfections that record historical descent; if several objects are available, try to render them as stages of a single historical process; if processes can be directly observed, sum up their effects through time. One may discuss these principles directly or recognize the “little problems” that Darwin used to exemplify them: orchids, coral reefs, and worms—the middle book, the first, and the last.
    • "Worm for a Century, and All Seasons", p. 132
  • A complete theory of evolution must acknowledge a balance between “external” forces of environment imposing selection for local adaptation and “internal” forces representing constraints of inheritance and development. Vavilov placed too much emphasis on internal constraints and downgraded the power of selection. But Western Darwinians have erred equally in practically ignoring (while acknowledging in theory) the limits placed on selection by structure and development—what Vavilov and the older biologists would have called “laws of form.”
    • "A Hearing for Vavilov", p. 144
  • We do not inhabit a perfected world where natural selection ruthlessly scrutinizes all organic structures and then molds them for optimal utility. Organisms inherit a body form and a style of embryonic development; these impose constraints upon future change and adaptation. In many cases, evolutionary pathways reflect inherited patterns more than current environmental demands. These inheritances constrain, but they also provide opportunity. A potentially minor genetic change […] entails a host of complex, nonadaptive consequences. […] What “play” would evolution have if each structure were built for a restricted purpose and could be used for nothing else? How could humans learn to write if our brain had not evolved for hunting, social cohesion, or whatever, and could not transcend the adaptive boundaries of its original purpose?
    • "Hyena Myths and Realities", p. 156
  • Sociobiology is not just any statement that biology, genetics, and evolutionary theory have something to do with human behavior. Sociobiology is a specific theory about the nature of genetic and evolutionary input into human behavior. It rests upon the view that natural selection is a virtually omnipotent architect, constructing organisms part by part as best solutions to problems of life in local environments. It fragments organisms into “traits,” explains their existence as a set of best solutions, and argues that each trait is a product of natural selection operating “for” the form or behavior in question. Applied to humans, it must view specific behaviors (not just general potentials) as adaptations built by natural selection and rooted in genetic determinants, for natural selection is a theory of genetic change. Thus, we are presented with unproved and unprovable speculations about the adaptive and genetic basis of specific human behaviors: why some (or all) people are aggressive, xenophobic, religious, acquisitive, or homosexual.
    • "Our Natural Place", p. 243
  • Zoocentrism is the primary fallacy of human sociobiology, for this view of human behavior rests on the argument that if the actions of "lower" animals with simple nervous systems arise as genetic products of natural selection, then human behavior should have a similar basis.
    • "Our Natural Place", p. 243
  • We live in an essential and unresolvable tension between our unity with nature and our dangerous uniqueness. Systems that attempt to place and make sense of us by focusing exclusively either on the uniqueness or the unity are doomed to failure. But we must not stop asking and questing because the answers are complex and ambiguous.
    • "Our Natural Place", p. 250
  • Well, evolution is a theory. It is also a fact. And facts and theories are different things, not rungs in a hierarchy of increasing certainty. Facts are the world's data. Theories are structures of ideas that explain and interpret facts. Facts do not go away while scientists debate rival theories for explaining them. Einstein's theory of gravitation replaced Newton's, but apples did not suspend themselves in mid-air pending the outcome. And human beings evolved from apelike ancestors whether they did so by Darwin's proposed mechanism or by some other, yet to be discovered. [...] Evolutionists make no claim for perpetual truth, though creationists often do (and then attack us for a style of argument that they themselves favor). In science, “fact” can only mean “confirmed to such a degree that it would be perverse to withhold provisional assent.” I suppose that apples might start to rise tomorrow, but the possibility does not merit equal time in physics classrooms.
    • "Evolution as Fact and Theory", pp. 254–55 (originally appeared in Discover Magazine, May 1981)
  • Since we proposed punctuated equilibria to explain trends, it is infuriating to be quoted again and again by creationists—whether through design or stupidity, I do not know—as admitting that the fossil record includes no transitional forms. Transitional forms are generally lacking at the species level, but they are abundant between larger groups.
    • "Evolution as Fact and Theory", p. 260
  • The enemy is not fundamentalism; it is intolerance. In this case, the intolerance is perverse since it masquerades under the “liberal” rhetoric of “equal time.” But mistake it not.
  • Perhaps randomness is not merely an adequate description for complex causes that we cannot specify. Perhaps the world really works this way, and many events are uncaused in any conventional sense of the word. Perhaps our gut feeling that it cannot be so reflects only our hopes and prejudices, our desperate striving to make sense of a complex and confusing world, and not the ways of nature.
    • "Chance Riches", p. 342

The Flamingo's Smile (1985)

Citations are from the Harmony Books hardcover edition.
  • Our world is not an optimal place, fine tuned by omnipotent forces of selection. It is a quirky mass of imperfections, working well enough (often admirably); a jury-rigged set of adaptations built of curious parts made available by past histories in different contexts. […] A world optimally adapted to current environments is a world without history, and a world without history might have been created as we find it. History matters; it confounds perfection and proves that current life transformed its own past.
    • "Only His Wings Remained", p. 54
  • We inhabit a complex world. Some boundaries are sharp and permit clean and definite distinctions. But nature also includes continua that cannot be neatly parceled into two piles of unambiguous yeses and noes. Biologists have rejected, as fatally flawed in principle, all attempts by anti-abortionists to define an unambiguous “beginning of life,” because we know so well that the sequence from ovulation or spermatogenesis to birth is an unbreakable continuum—and surely no one will define masturbation as murder.
    • "Living with Connections", p. 76
  • Siphonophores do not convey the message—a favorite theme of unthinking romanticism—that nature is but one gigantic whole, all its parts intimately connected and interacting in some higher, ineffable harmony. Nature revels in boundaries and distinctions; we inhabit a universe of structure. But since our universe of structure has evolved historically, it must present us with fuzzy boundaries, where one kind of thing grades into another.
    • "A Most Ingenious Paradox", p. 95
  • The progress of science requires more than new data; it needs novel frameworks and contexts. And where do these fundamentally new views of the world arise? They are not simply discovered by pure observation; they require new modes of thought. And where can we find them, if old modes do not even include the right metaphors? The nature of true genius must lie in the elusive capacity to construct these new modes from apparent darkness. The basic chanciness and unpredictability of science must also reside in the inherent difficulty of such a task.
    • "False Premise, Good Science", p. 138
  • We often think, naïvely, that missing data are the primary impediments to intellectual progress—just find the right facts and all problems will dissipate. But barriers are often deeper and more abstract in thought. We must have access to the right metaphor, not only to the requisite information. Revolutionary thinkers are not, primarily, gatherers of facts, but weavers of new intellectual structures.
    • "For Want of a Metaphor", p. 151
  • [A]lthough species may be discrete, they have no immutable essence. Variation is the raw material of evolutionary change. It represents the fundamental reality of nature, not an accident about a created norm. Variation is primary; essences are illusory. Species must be defined as ranges of irreducible variation.
    • "Of Wasps and WASPs", p. 160
  • Antiessentialist thinking forces us to view the world differently. We must accept shadings and continua as fundamental. We lose criteria for judgment by comparison to some ideal: short people, retarded people, people of other beliefs, colors, and religions are people of full status.
    • "Of Wasps and WASPs", p. 161
  • My visceral perception of brotherhood harmonizes with our best modern biological knowledge. […] Many people think (or fear) that equality of human races represents a hope of liberal sentimentality probably squashed by the hard realities of history. They are wrong. This essay can be summarized in a single phrase, a motto if you will: Human equality is a contingent fact of history. Equality is not true by definition; it is neither an ethical principle (though equal treatment may be) nor a statement about norms of social action. It just worked out that way. A hundred different and plausible scenarios for human history would have yielded other results (and moral dilemmas of enormous magnitude). They didn't happen.
    • "Human Equality Is a Contingent Fact of History", p. 186
  • The human mind delights in finding pattern—so much so that we often mistake coincidence or forced analogy for profound meaning. No other habit of thought lies so deeply within the soul of a small creature trying to make sense of a complex world not constructed for it.
    • "The Rule of Five", p. 199
  • We may need simple and heroic legends for that peculiar genre of literature known as the textbook. But historians must also labor to rescue human beings from their legends in science—if only so that we may understand the process of scientific thought aright.
    • "Darwin at Sea—and the Virtues of Port", p. 348
  • I have often been amused by our vulgar tendency to take complex issues, with solutions at neither extreme of a continuum of possibilities, and break them into dichotomies, assigning one group to one pole and the other to an opposite end, with no acknowledgment of subtleties and intermediate positions—and nearly always with moral opprobrium attached to opponents.
    • "Just in the Middle", p. 378

Time's Arrow, Time's Cycle (1987)

Citations from this monograph refer to the original hardcover edition from Harvard University Press.
  • The theory of punctuated equilibrium, proposed by Niles Eldredge and myself, is not, as so often misunderstood, a radical claim for truly sudden change, but a recognition that ordinary processes of speciation, properly conceived as glacially slow by the standard of our own life-span, do not resolve into geological time as long sequences of insensibly graded intermediates (the traditional, or gradualistic, view), but as geologically “sudden” origins at single bedding planes.
    • pp. 2–3
  • [S]cientists are not robotic inducing machines that infer structures of explanation only from regularities observed in natural phenomena (assuming, as I doubt, that such a style of reasoning could ever achieve success in principle). Scientists are human beings, immersed in culture, and struggling with all the curious tools of inference that mind permits […]. Culture can potentiate as well as constrain—as Darwin's translation of Adam Smith's laissez-faire economic models into biology as the theory of natural selection. In any case, objective minds do not exist outside culture, so we must make the best of our ineluctable embedding.
    • pp. 6–7
  • I despair of persuading people to drop the familiar and comforting tactic of dichotomy. Perhaps, instead, we might expand the framework of debates by seeking other dichotomies more appropriate than, or simply different from, the conventional divisions. All dichotomies are simplifications, but the rendition of a conflict along differing axes of several orthogonal dichotomies might provide an amplitude of proper intellectual space without forcing us to forgo our most comforting tool of thought.
    • p. 8
  • [I]f texts are unified by a central logic of argument, then their pictorial illustrations are integral to the ensemble, not pretty little trifles included only for aesthetic or commercial value. Primates are visual animals, and (particularly in science) illustration has a language and set of conventions all its own.
    • p. 18
  • Evolution is the conviction that organisms developed their current forms by an extended history of continual transformation, and that ties of genealogy bind all living things into one nexus. Panselectionism is a denial of history, for perfection covers the tracks of time. A perfect wing may have evolved to its current state, but it may have been created just as we find it. We simply cannot tell if perfection be our only evidence. As Darwin himself understood so well, the primary proofs of evolution are oddities and imperfections that must record pathways of historical descent—the panda's thumb and the flamingo's smile of my book titles (chosen to illustrate this paramount principle of history).
    • p. 84
  • Time's arrow of “just history” marks each moment of time with a distinctive brand. But we cannot, in our quest to understand history, be satisfied only with a mark to recognize each moment and a guide to order events in temporal sequence. Uniqueness is the essence of history, but we also crave some underlying generality, some principles of order transcending the distinction of moments—lest we be driven mad by Borges's vision of a new picture every two thousand pages in a book without end. We also need, in short, the immanence of time's cycle.
    • p. 196

An Urchin in the Storm (1987)

Quotations from the W.W. Norton hardcover edition. Essays in this collection originally appeared in The New York Review of Books.
  • I picture several reviewers of my own books as passing a long future lodged between Brutus and Judas in the jaws of Satan.
    • Preface, p. 9
  • Most books, after all, are ephemeral; their specifics, several years later, inspire about as much interest as daily battle reports from the Hundred Years' War.
    • Preface, p. 10
  • I am glad that the life of pandas is so dull by human standards, for our efforts at conservation have little moral value if we preserve creatures only as human ornaments; I shall be impressed when we show solicitude for warty toads and slithering worms.
    • "How Does a Panda Fit?", p. 21
  • Before Kuhn, most scientists followed the place-a-stone-in-the-bright-temple-of-knowledge tradition, and would have told you that they hoped, above all, to lay many of the bricks, perhaps even the keystone, of truth's temple. Now most scientists of vision hope to foment revolution. We are, therefore, awash in revolutions, most self-proclaimed.
    • "Cardboard Darwinism", p. 27
  • The human brain became large by natural selection (who knows why, but presumably for good cause). Yet surely most “things” now done by our brains, and essential both to our cultures and to our very survival, are epiphenomena of the computing power of this machine, not genetically grounded Darwinian entities created specifically by natural selection for their current function.
    • "Cardboard Darwinism", pp. 48–49
  • [E]volutionists sometimes take as haughty an attitude toward the next level up the conventional ladder of disciplines: the human sciences. They decry the supposed atheoretical particularism of their anthropological colleagues and argue that all would be well if only the students of humanity regarded their subject as yet another animal and therefore yielded explanatory control to evolutionary biologists.
  • When Bonner writes that “natural selection for optimal feeding is then presumed to be the cause of non-motility in all forms,” I can't help suspecting that some plants might do even better if they could walk from shade to sun—but the inherited constraints of design never permitted a trial of this intriguing option.
    • "The Ghost of Protagoras", p. 67
  • Bowing to the reality of harried lives, Rudwick recognizes that not everyone will read every word of the meaty second section; he even explicitly gives us permission to skip if we get “bogged down in the narrative.” Readers absolutely must not do such a thing; it should be illegal. The publisher should lock up the last 60 pages, and deny access to anyone who doesn't pass a multiple-choice exam inserted into the book between parts two and three.
    • "The Power of Narrative", p. 88
  • Creative work, in geology and anywhere else, is interaction and synthesis: half-baked ideas from a barroom, rocks in the field, chains of thought from lonely walks, numbers squeezed from rocks in a laboratory, numbers from a calculator riveted to a desk, fancy equipment usually malfunctioning on expensive ships, cheap equipment in the human cranium, arguments before a roadcut.
    • "Deep Time and Ceaseless Motion", p. 98
  • As a word, ecology has been so debased by recent political usage that many people employ it to identify anything good that happens far from cities and without human interference.
    • "Exultation and Explanation", p. 183
  • [A]s we discern a fine line between crank and genius, so also (and unfortunately) we must acknowledge an equally graded trajectory from crank to demagogue. When people learn no tools of judgment and merely follow their hopes, the seeds of political manipulation are sown.
    • "The Quack Detector", p. 245

Wonderful Life (1989)

This book, intended for a popular audience, described the discovery of soft-bodied fossils in the Burgess Shale and their reinterpretation seventy years later. Citations are from the W.W. Norton hardcover edition.
  • I believe […] that we can still have a genre of scientific books suitable for and accessible alike to professionals and interested laypeople. The concepts of science, in all their richness and ambiguity, can be presented without any compromise, without any simplification counting as distortion, in language accessible to all intelligent people. […] I hope that this book can be read with profit both in seminars for graduate students and—if the movie stinks and you forgot your sleeping pills—on the businessman's special to Tokyo.
    • Preface, p. 16
  • I strongly reject any conceptual scheme that places our options on a line, and holds that the only alternative to a pair of extreme positions lies somewhere between them. More fruitful perspectives often require that we step off the line to a site outside the dichotomy.
    • p. 51
  • [C]ontingency is a thing unto itself, not the titration of determinism by randomness.
    • p. 51
  • The animals of the Burgess Shale are holy objects—in the unconventional sense that this word conveys in some cultures. We do not place them on pedestals and worship from afar. We climb mountains and dynamite hillsides to find them. We quarry them, split them, carve them, draw them, and dissect them, struggling to wrest their secrets. We vilify and curse them for their damnable intransigence. They are grubby little creatures of a sea floor 530 million years old, but we greet them with awe because they are the Old Ones, and they are trying to tell us something.
    • p. 52
  • An old paleontological in joke proclaims that mammalian evolution is a tale told by teeth mating to produce slightly altered descendant teeth.
    • p. 60
  • The legends of fieldwork locate all important sites deep in inaccessible jungles inhabited by fierce beasts and restless natives, and surrounded by miasmas of putrefaction and swarms of tsetse flies. (Alternative models include the hundredth dune after the death of all camels, or the thousandth crevasse following the demise of all sled dogs.)
    • p. 65
  • All interesting issues in natural history are questions of relative frequency, not single examples. Everything happens once amidst the richness of nature. But when an unanticipated phenomenon occurs again and again—finally turning into an expectation—then theories are overturned.
    • p. 136
  • [H]istorical science is not worse, more restricted, or less capable of achieving firm conclusions because experiment, prediction, and subsumption under invariant laws of nature do not represent its usual working methods. The sciences of history use a different mode of explanation, rooted in the comparative and observational richness in our data. We cannot see a past event directly, but science is usually based on inference, not unvarnished observation (you don't see electrons, gravity, or black holes either).
    • p. 279
  • The divine tape recorder holds a million scenarios, each perfectly sensible. Little quirks at the outset, occurring for no particular reason, unleash cascades of consequences that make a particular feature seem inevitable in retrospect. But the slightest early nudge contacts a different groove, and history veers into another plausible channel, diverging continually from its original pathway. The end results are so different, the initial perturbation so apparently trivial.
    • pp. 320–321

Bully for Brontosaurus (1991)

Citations from the W.W. Norton first edition.
  • I am not insensible to natural beauty, but my emotional joys center on the improbable yet sometimes wondrous works of that tiny and accidental evolutionary twig called Homo sapiens. And I find, among these works, nothing more noble than the history of our struggle to understand nature—a majestic entity of such vast spatial and temporal scope that she cannot care much for a little mammalian afterthought with a curious evolutionary invention, even if that invention has, for the first time in some four billion years of life on earth, produced recursion as a creature reflects back upon its own production and evolution. Thus, I love nature primarily for the puzzles and intellectual delights that she offers to the first organ capable of such curious contemplation.
    • Prologue, p. 13
  • The true beauty of nature is her amplitude; she exists neither for nor because of us, and possesses a staying power that all our nuclear arsenals cannot threaten (much as we can easily destroy our puny selves).
    • Prologue, pp. 16–17
  • The silliest and most tendentious of baseball writing tries to wrest profundity from the spectacle of grown men hitting a ball with at stick by suggesting linkages between the sport and deep issues of morality, parenthood, history, lost innocence, gentleness, and so on, seemingly ad infinitum. (The effort reeks of silliness because baseball is profound all by itself and needs no excuses; people who don't know this are not fans and are therefore unreachable anyway.)
  • Biological evolution is a system of constant divergence without subsequent joining of branches. Lineages, once distinct, are separate forever. In human history, transmission across lineages is, perhaps, the major source of cultural change. Europeans learned about corn and potatoes from Native Americans and gave them smallpox in return.
    • "The Panda's Thumb of Technology", p. 65
  • We live in a capitalist economy, and I have no particular objection to honorable self-interest. We cannot hope to make the needed, drastic improvement in primary and secondary education without a dramatic restructuring of salaries. In my opinion, you cannot pay a good teacher enough money to recompense the value of talent applied to the education of young children. I teach an hour or two a day to tolerably well-behaved near-adults—and I come home exhausted. By what possible argument are my services worth more in salary than those of a secondary-school teacher with six classes a day, little prestige, less support, massive problems of discipline, and a fundamental role in shaping minds. (In comparison, I only tinker with intellects already largely formed.)
    • "The Dinosaur Rip-off", pp. 101–102
  • Memory is a fascinating trickster. Words and images have enormous power and can easily displace actual experience over the years.
    • "Literary bias on the slippery slope", p. 249
  • Included in this “almost nothing,” as a kind of geological afterthought of the last few million years, is the first development of self-conscious intelligence on this planet—an odd and unpredictable invention of a little twig on the mammalian evolutionary bush. Any definition of this uniqueness, embedded as it is in our possession of language, must involve our ability to frame the world as stories and to transmit these tales to others. If our propensity to grasp nature as story has distorted our perceptions, I shall accept this limit of mentality upon knowledge, for we receive in trade both the joys of literature and the core of our being.
    • "Literary bias on the slippery slope", p. 252
  • Most impediments to scientific understanding are conceptual locks, not factual lacks. Most difficult to dislodge are those biases that escape our scrutiny because they seem so obviously, even ineluctably, just. We know ourselves best and tend to view other creatures as mirrors of our own constitution and social arrangements. (Aristotle, and nearly two millennia of successors, designated the large bee that leads the swarm as a king.)
    • "Glow, Big Glowworm", p. 256
  • The facts of nature are what they are, but we can only view them through the spectacles of our mind. Our mind works largely by metaphor and comparison, not always (or often) by relentless logic. When we are caught in conceptual traps, the best exit is often a change in metaphor—not because the new guideline will be truer to nature (for neither the old nor the new metaphor lies “out there” in the woods), but because we need a shift to more fruitful perspectives, and metaphor is often the best agent of conceptual transition.
    • "Glow, Big Glowworm", p. 264
  • There are no shortcuts to moral insight. Nature is not intrinsically anything that can offer comfort or solace in human terms—if only because our species is such an insignificant latecomer in a world not constructed for us. So much the better. The answers to moral dilemmas are not lying out there, waiting to be discovered. They reside, like the kingdom of God, within us—the most difficult and inaccessible spot for any discovery or consensus.
    • "Kropotkin was no Crackpot", p. 339
  • The argument of the “long view” may be correct in some meaninglessly abstract sense, but it represents a fundamental mistake in categories and time scales. Our only legitimate long view extends to our children and our children's children's children—hundreds or a few thousands of years down the road. If we let the slaughter continue, they will share a bleak world with rats, dogs, cockroaches, pigeons, and mosquitoes. A potential recovery millions of years later has no meaning at our appropriate scale.
  • Lavoisier was right in the deepest, almost holy, way. His passion harnessed feeling to the service of reason; another kind of passion was the price. Reason cannot save us and can even persecute us in the wrong hands; but we have no hope of salvation without reason. The world is too complex, too intransigent; we cannot bend it to our simple will.
    • "The Passion of Antoine Lavoisier", p. 366
  • Guessing right for the wrong reason does not merit scientific immortality.
    • "The Godfather of Disaster", p.379
  • Science is a method for testing claims about the natural world, not an immutable compendium of absolute truths. The fundamentalists, by "knowing" the answers before they start, and then forcing nature into the straitjacket of their discredited preconceptions, lie outside the domain of science—or of any honest intellectual inquiry.
    • "An Essay on a Pig Roast," p.437
  • When we seek a textbook case for the proper operation of science, the correction of certain error offers far more promise than the establishment of probable truth. Confirmed hunches, of course, are more upbeat than discredited hypotheses. Since the worst traditions of “popular” writing falsely equate instruction with sweetness and light, our promotional literature abounds with insipid tales in the heroic mode, although tough stories of disappointment and loss give deeper insight into a methodology that the celebrated philosopher Karl Popper once labeled as “conjecture and refutation.”
    • "An Essay on a Pig Roast", p. 437
  • The story of a theory's failure often strikes readers as sad and unsatisfying. Since science thrives on self-correction, we who practice this most challenging of human arts do not share such a feeling. We may be unhappy if a favored hypothesis loses or chagrined if theories that we proposed prove inadequate. But refutation almost always contains positive lessons that overwhelm disappointment, even when […] no new and comprehensive theory has yet filled the void.
    • "The Face of Miranda", p. 496
  • Knowledge and wonder are the dyad of our worthy lives as intellectual beings. Voyager did wonders for our knowledge, but performed just as mightily in the service of wonder—and the two elements are complementary, not independent or opposed. The thought fills me with awe—a mechanical contraption that could fit in the back of a pickup truck, traveling through space for twelve years, dodging around four giant bodies and their associated moons, and finally sending exquisite photos across more than four light-hours of space from the farthest planet in our solar system.
    • "The Horn of Triton", pp. 508–509

Eight Little Piggies (1993)

Citations are from the W.W. Norton hardcover edition.
  • Details are all that matters: God dwells there, and you never get to see Him if you don't struggle to get them right.
    • "A Reflective Prologue", p. 14
  • The contingency of history (both for life in general and for the cultures of Homo sapiens) and human free will (in the factual rather than theological sense) are conjoined concepts, and no better evidence can be produced than the “experimental” production of markedly different solutions in identical environments.
    • "Unenchanted Evening", p. 29
  • It is so hard for an evolutionary biologist to write about extinction caused by human stupidity. […] Let me then float an unconventional plea, the inverse of the usual argument. […] The extinction of Partula is unfair to Partula. That is the conventional argument, and I do not challenge its primacy. But we need a humanistic ecology as well, both for the practical reason that people will always touch people more than snails do or can, and for the moral reason that humans are legitimately the measure of all ethical questions—for these are our issues, not nature's.
    • "Unenchanted Evening", p. 39
  • Yet I also appreciate that we cannot win this battle to save species and environments without forging an emotional bond between ourselves and nature as well—for we will not fight to save what we do not love (but only appreciate in some abstract sense). So let them all continue—the films, the books, the television programs, the zoos, the little half acre of ecological preserve in any community, the primary school lessons, the museum demonstrations, even […] the 6:00 A.M. bird walks. Let them continue and expand because we must have visceral contact in order to love. We really must make room for nature in our hearts.
    • "Unenchanted Evening", p. 40
  • Phenomena unfold on their own appropriate scales of space and time and may be invisible in our myopic world of dimensions assessed by comparison with human height and times metered by human lifespans. So much of accumulating importance at earthly scales […] is invisible by the measuring rod of a human life. So much that matters to particles in the microscopic world of molecules […] either averages out to stability at our scale or simply stands below our limits of perception.
    • "The Golden Rule: A Proper Scale for Our Environmental Crisis", pp. 41–42
  • I do not think that, practically or morally, we can defend a policy of saving every distinctive local population of organisms. I can cite a good rationale for the preservation of species, for each species is a unique and separate natural object that, once lost, can never be reconstituted. But subspecies are distinctive local populations of species with broader geographic range. Subspecies are dynamic, interbreedable, and constantly changing: what then are we saving by declaring them all inviolate?
    • "The Golden Rule: A Proper Scale for Our Environmental Crisis", p. 43
  • Contingency is rich and fascinating; it embodies an exquisite tension between the power of individuals to modify history and the intelligible limits set by laws of nature. The details of individual and species's lives are not mere frills, without power to shape the large-scale course of events, but particulars that can alter entire futures, profoundly and forever.
    • "Eight Little Piggies", p. 77
  • Bacteria represent the world's greatest success story. They are today and have always been the modal organisms on earth; they cannot be nuked to oblivion and will outlive us all. This time is their time, not the “age of mammals” as our textbooks chauvinistically proclaim. But their price for such success is permanent relegation to a microworld, and they cannot know the joy and pain of consciousness. We live in a universe of trade-offs; complexity and persistence do not work well as partners.
    • "An Earful of Jaw", p. 98
  • The truly awesome intellectuals in our history have not merely made discoveries; they have woven variegated, but firm, tapestries of comprehensive coverage. The tapestries have various fates: Most burn or unravel in the footsteps of time and the fires of later discovery. But their glory lies in their integrity as unified structures of great complexity and broad implication.
    • "Men of the Thirty-Third Division: An Essay on Integrity", p. 125
  • Eugene Dubois is no hero in my book, if only because I share the spirit of his unorthodoxies, but disagree so strongly with his version, and regard his supporting arguments as so weakly construed and so willfully blind to opposing evidence (the dogmatist within is always worse than the enemy without).
    • "Men of the Thirty-Third Division: An Essay on Integrity", p. 136
  • Good scholars struggle to understand the world in an integral way (pedants bite off tiny bits and worry them to death). These visions of reality […] demand our respect, for they are an intellectual's only birthright. They are often entirely wrong and always flawed in serious ways, but they must be understood honorably and not subjected to mayhem by the excision of patches.
    • "Men of the Thirty-Third Division: An Essay on Integrity", p. 136
  • Great theories are expansive; failures mire us in dogmatism and tunnel vision.
    • "More Light on Leaves", p. 165
  • [W]hat intellectual phenomenon can be older, or more oft repeated, than the story of a large research program that impaled itself upon a false central assumption accepted by all practitioners? Do we regard all people who worked within such traditions as dishonorable fools? What of the scientists who assumed that the continents were stable, that the hereditary material was protein, or that all other galaxies lay within the Milky Way? These false and abandoned efforts were pursued with passion by brilliant and honorable scientists. How many current efforts, now commanding millions of research dollars and the full attention of many of our best scientists, will later be exposed as full failures based on false premises?
    • "Fall in the House of Ussher", p. 187
  • [S]cience is often regarded as the most objective and truth-directed of human enterprises, and since direct observation is supposed to be the favored route to factuality, many people equate respectable science with visual scrutiny—just the facts ma'am, and palpably before my eyes. But science is a battery of observational and inferential methods, all directed to the testing of propositions that can, in principle, be definitely proven false. […] At all scales, from smallest to largest, quickest to slowest, many well-documented conclusions of science lie beyond the strictly limited domain of direct observation. No one has ever seen an electron or a black hole, the events of a picosecond or a geological eon.
    • "Muller Bros. Moving & Storage", pp. 200–201
  • [W]e do live in a conceptual trough that encourages such yearning for unknown and romanticized greener pastures of other times. The future doesn't seem promising, if only because we can extrapolate some disquieting present trends into further deterioration: pollution, nationalism, environmental destruction, and aluminum bats. Therefore, we tend to take refuge in a rose-colored past […]. I do not doubt the salutary, even the essential, properties of this curiously adaptive human trait, but we must also record the down side. Legends of past golden ages become impediments when we try to negotiate our current dilemma.
    • "Shoemaker and Morning Star", pp. 206–207
  • If I choose to impose individual blame for all past social ills, there will be no one left to like in some of the most fascinating periods of our history. For example […] if I place every Victorian anti-Semite beyond the pale of my attention, my compass of available music and literature will be pitifully small. Though I hold no shred of sympathy for active persecution, I cannot excoriate individuals who acquiesced passively in a standard societal judgment. Rail instead against the judgment, and try to understand what motivates men of decent will.
    • "The Moral State of Tahiti—and of Darwin", p. 269
  • Yes, Shakespeare foremost and forever (Darwin too). But also teach about the excellence of pygmy bushcraft and Fuegian survival in the world's harshest climate. Dignity and inspiration come in many guises. Would anyone choose the tinhorn patriotism of George Armstrong Custer over the eloquence of Chief Joseph in defeat?
    • "The Moral State of Tahiti—and of Darwin", p. 274
  • The real tragedy of human existence is not that we are nasty by nature, but that a cruel structural asymmetry grants to rare events of meanness such power to shape our history.
    • "Ten Thousand Acts of Kindness", p. 282
  • I am not […] asserting that humans are either genial or aggressive by inborn biological necessity. Obviously, both kindness and violence lie within the bounds of our nature because we perpetrate both, in spades. I only advance a structural claim that social stability rules nearly all the time and must be based on an overwhelmingly predominant (but tragically ignored) frequency of genial acts, and that geniality is therefore our usual and preferred response nearly all the time. […] [T]he center of human nature is rooted in ten thousand ordinary acts of kindness that define our days.
    • "Ten Thousand Acts of Kindness", p. 282
  • If the resident zoologist of Galaxy X had visited the earth 5 million years ago while making his inventory of inhabited planets in the universe, he would surely have corrected his earlier report that apes showed more promise than Old World monkeys and noted that monkeys had overcome an original disadvantage to gain domination among primates. (He will confirm this statement after his visit next year—but also add a footnote that one species from the ape bush has enjoyed an unusual and unexpected flowering, thus demanding closer monitoring.)
    • "The Declining Empire of Apes", p. 288
  • Evolution is an obstacle course not a freeway; the correct analogue for long-term success is a distant punt receiver evading legions of would-be tacklers in an oddly zigzagged path toward a goal, not a horse thundering down the flat.
    • "Tires to Sandals", p. 318
  • Perhaps I am just a hopeless rationalist, but isn't fascination as comforting as solace? Isn't nature immeasurably more interesting for its complexities and its lack of conformity to our hopes? Isn't curiosity as wondrously and fundamentally human as compassion?
    • "Tires to Sandals", p. 324
  • Each worldview was a cultural product, but evolution is true and separate creation is not. […] Worldviews are social constructions, and they channel the search for facts. But facts are found and knowledge progresses, however fitfully. Fact and theory are intertwined, and all great scientists understand the interaction.
    • "Shields of Expectation—and Actuality", p. 425
  • Iconography becomes even more revealing when processes or concepts, rather than objects, must be depicted—for the constraint of a definite “thing” cedes directly to the imagination. How can we draw “evolution” or “social organization,” not to mention the more mundane “digestion” or “self-interest,” without portraying more of a mental structure than a physical reality? If we wish to trace the history of ideas, iconography becomes a candid camera trained upon the scholar's mind.
    • "A Tale of Three Pictures", p. 428
  • Great thinkers build their edifices with subtle consistency. We do our intellectual forebears an enormous disservice when we dismember their visions and scan their systems in order to extract a few disembodied “gems”—thoughts or claims still accepted as true. These disarticulated pieces then become the entire legacy of our ancestors, and we lose the beauty and coherence of older systems that might enlighten us by their unfamiliarity—and their consequent challenge—in our fallible (and complacent) modern world.
    • "A Tale of Three Pictures", p. 437–438
  • We debase the richness of both nature and our own minds if we view the great pageant of our intellectual history as a compendium of new information leading from primal superstition to final exactitude. We know that the sun is hub of our little corner of the universe, and that ties of genealogy connect all living things on our planet, because these theories assemble and explain so much otherwise disparate and unrelated information—not because Galileo trained his telescope on the moons of Jupiter or because Darwin took a ride on a Galápagos tortoise.
    • "A Foot Soldier for Evolution", p. 441

Dinosaur in a Haystack (1995)

Citations from the Harmony Books hardcover edition.
  • The solution, as all thoughtful people recognize, must lie in properly melding the themes of inborn predisposition and shaping through life's experiences. This fruitful joining cannot take the false form of percentages adding to 100—as in “intelligence is 80 percent nature and 20 percent nurture,” or “homosexuality is 50 percent inborn and 50 percent learned,” and a hundred other harmful statements in this foolish format. When two ends of such a spectrum are commingled, the result is not a separable amalgam (like shuffling two decks of cards with different backs), but an entirely new and higher entity that cannot be decomposed (just as adults cannot be separated into maternal and paternal contributions to their totality).
    • "The Monster's Human Nature", p. 60
  • I have long recognized the theory and aesthetic of such comprehensive display: show everything and incite wonder by sheer variety. But I had never realized how powerfully the decor of a cabinet museum can promote this goal until I saw the Dublin [Natural History Museum] fixtures redone right. […] The exuberance is all of one piece—organic and architectural. I write this essay to offer my warmest congratulations to the Dublin Museum for choosing preservation—a decision not only scientifically right, but also ethically sound and decidedly courageous. The avant-garde is not an exclusive locus of courage; a principled stand within a reconstituted rear unit may call down just as much ridicule and demand equal fortitude. Crowds do not always rush off in admirable or defendable directions.
    • "Cabinet Museums: Alive, Alive, O!", p. 244
  • True majorities, in a TV-dominated and anti-intellectual age, may need sound bites and flashing lights—and I am not against supplying such lures if they draw children into even a transient concern with science. But every classroom has one [Oliver] Sacks, one [Eric] Korn, or one [Jonathan] Miller, usually a lonely child with a passionate curiosity about nature, and a zeal that overcomes pressures for conformity. Do not the one in fifty deserve their institutions as well—magic places, like cabinet museums, that can spark the rare flames of genius?
    • "Cabinet Museums: Alive, Alive, O!", p. 246
  • I love to read the dedications of old books written in monarchies—for they invariably honor some (usually insignificant) knight or duke with fulsome words of sycophantic insincerity, praising him as the light of the universe (in hopes, no doubt, for a few ducats to support future work); this old practice makes me feel like such an honest and upright man, by comparison, when I put a positive spin, perhaps ever so slightly exaggerated, on a grant proposal.
    • "The Razumovsky Duet", p. 263
  • My profession often gets bad press for a variety of sins, both actual and imagined: arrogance, venality, insensitivity to moral issues about the use of knowledge, pandering to sources of funding with insufficient worry about attendant degradation of values. As an advocate for science, I plead “mildly guilty now and then” to all these charges. Scientists are human beings subject to all the foibles and temptations of ordinary life. Some of us are moral rocks; others are reeds. I like to think (though I have no proof) that we are better, on average, than members of many other callings on a variety of issues central to the practice of good science: willingness to alter received opinion in the face of uncomfortable data, dedication to discovering and publicizing our best and most honest account of nature's factuality, judgment of colleagues on the might of their ideas rather than the power of their positions.
    • "The Razumovsky Duet", p. 270
  • I like to summarize what I regard as the pedestal-smashing messages of Darwin's revolution in the following statement, which might be chanted several times a day, like a Hare Krishna mantra, to encourage penetration into the soul: Humans are not the end result of predictable evolutionary progress, but rather a fortuitous cosmic afterthought, a tiny little twig on the enormously arborescent bush of life, which, if replanted from seed, would almost surely not grow this twig again, or perhaps any twig with any property that we would care to call consciousness.
    • "Can We Complete Darwin's Revolution?", p. 327
  • Anton Chekhov wrote that “one must not put a loaded rifle on stage if no one is thinking of firing it.” Good drama requires spare and purposive action, sensible linking of potential causes with realized effects. Life is much messier; nothing happens most of the time. Millions of Americans (many hotheaded) own rifles (many loaded), but the great majority, thank God, do not go off most of the time. We spend most of real life waiting for Godot, not charging once more unto the breach.
    • "Speaking of Snails and Scales", p. 345
  • Western field-work conjures up images of struggle on horseback […]—toughing it out on one canteen a day as you labor up and down mountains. The value of a site is supposedly correlated with the difficulty of getting there. This, of course, is romantic drivel. Ease of access is no measure of importance. The famous La Brea tar pits are right in downtown Los Angeles. To reach the Clarkia lake beds, you turn off the main road at Buzzard's Roost Trophy Company and drive the remaining fifty yards right up to the site.
    • "Magnolias from Moscow", p. 403

Full House (1996)

Citations from the Harmony Books hardcover edition.
  • Nature is objective, and nature is knowable, but we can only view her through a glass darkly—and many clouds upon our vision are of our own making: social and cultural biases, psychological preferences, and mental limitations (in universal modes of thought, not just individualized stupidity).
    • p. 8
  • A hot topic of late, expressed most notably in Bernie Siegel's best-selling books, has emphasized the role of positive attitude in combating such serious diseases as cancer. From the depths of my skeptical and rationalist soul, I ask the Lord to protect me from California touchie-feeliedom.
    • p. 47
  • We build our personalities laboriously and through many years, and we cannot order fundamental changes just because we might value their utility; no button reading “positive attitude” protrudes from our hearts, and no finger can coerce positivity into immediate action by a single and painless pressing.
    • p. 47
  • If a man dies of cancer in fear and despair, then cry for his pain and celebrate his life. The other man, who fought like hell and laughed in the end, but also died, may have had an easier time in his final months, but took his leave with no more humanity.
    • p. 47
  • Few intellectual tyrannies can be more recalcitrant than the truths that everybody knows and nearly no one can defend with any decent data (for who needs proof of anything so obvious). And few intellectual activities can be more salutary than attempts to find out whether these rocks of ages might crumble at the slightest tap of an informational hammer.
    • p. 212
  • And yet I think that the Full House model does teach us to treasure variety for its own sake—for tough reasons of evolutionary theory and nature's ontology, and not from a lamentable failure of thought that accepts all beliefs on the absurd rationale that disagreement must imply disrespect. Excellence is a range of differences, not a spot. Each location on the range can be occupied by an excellent or an inadequate representative—and we must struggle for excellence at each of these varied locations. In a society driven, often unconsciously, to impose a uniform mediocrity upon a former richness of excellence—where McDonald's drives out the local diner, and the mega-Stop & Shop eliminates the corner Mom and Pop—an understanding and defense of full ranges as natural reality might help to stem the tide and preserve the rich raw material of any evolving system: variation itself.
    • p. 230

The Mismeasure of Man (1996)

Quotation from the second edition from W.W. Norton.
  • Phony psychics like Uri Geller have had particular success in bamboozling scientists with ordinary stage magic, because only scientists are arrogant enough to think that they always observe with rigorous and objective scrutiny, and therefore could never be so fooled—while ordinary mortals know perfectly well that good performers can always find a way to trick people.
    • p. 37
  • The invalid assumption that correlation implies cause is probably among the two or three most serious and common errors of human reasoning.
    • p. 242

Leonardo's Mountain of Clams and the Diet of Worms (1998)

Quotations from the Harmony Books hardcover edition.
  • Very few people, including authors willing to commit to paper, ever really read primary sources—certainly not in necessary depth and comtemplation, and often not at all. […] When writers close themselves off to the documents of scholarship, and then rely only on seeing or asking, they become conduits and sieves rather than thinkers. When, on the other hand, you study the great works of predecessors engaged in the same struggle, you enter a dialogue with human history and the rich variety of our own intellectual traditions. You insert yourself, and your own organizing powers, into this history—and you become an acive agent, not merely a “reporter.”
    • Introduction, p. 6
  • Very little comes easily to our poor, benighted species (the first creature, after all, to experiment with the novel evolutionary inventions of self-conscious philosophy and art). Even the most “obvious,” “accurate,” and “natural” style of thinking or drawing must be regulated by history and won by struggle. Solutions must therefore arise within a social context and record the complex interactions of mind and environment that define the possibility of human improvement.
    • "Seeing Eye to Eye, Through a Glass Clearly", p. 72
  • I am particularly fond of [Emmanuel Mendes da Costa's] Natural History of Fossils because this treatise, more than any other work written in English, records a short episode expressing one of the grand false starts in the history of natural science—and nothing can be quite so informative and instructive as a juicy mistake.
    • "The Clam Stripped Bare by Her Naturalists, Even", p. 93
  • [T]ruly grand and powerful theories […] do not and cannot rest upon single observations. Evolution is an inference from thousands of independent sources, the only conceptual structure that can make unified sense of all this disparate information. The failure of a particular claim usually records a local error, not the bankruptcy of a central theory. […] If I mistakenly identify your father's brother as your own dad, you don't become genealogically rootless and created de novo. You still have a father; we just haven't located him properly.
    • "Mr. Sophia's Pony", p. 155
  • Theories rarely arise as patient inferences forced by accumulated facts. Theories are mental constructs potentiated by complex external prods (including, in idealized cases, a commanding push from empirical reality). But the prods often include dreams, quirks, and errors—just as we may obtain crucial bursts of energy from foodstuffs or pharmaceuticals of no objective or enduring value. Great truth can emerge from small error. Evolution is thrilling, liberating, and correct. And Macrauchenia is a litoptern.
    • "Mr. Sophia's Pony", pp. 157 - 158
  • Each and every loss becomes an instance of ultimate tragedy—something that once was, but shall never be known to us. The hump of the giant deer—as a nonfossilizable item of soft anatomy—should have fallen into the maw of erased history. But our ancestors provided a wondrous rescue, and we should rejoice mightily. Every new item can instruct us; every unexpected object possesses beauty for its own sake; every rescue from history's great shredding machine is—and I don't know how else to say this—a holy act of salvation for a bit of totality.
    • "A Lesson from the Old Masters", p. 195
  • I went to the movies to see Independence Day, the outer-space summer blockbuster of 1996. (Even the most committed intellectual can't survive on an unalloyed diet of Jane Austen remakes.)
    • "The Dodo in the Caucus Race", p. 232
  • Nearly anyone in this line of work would take a bullet for the last pregnant dodo. But should we not admire the person who, when faced with an overwhelmingly sad reality beyond and personal blame or control, strives valiantly to rescue whatever can be salvaged, rather than retreating to the nearest corner to weep or assign fault?
    • "The Dodo in the Caucus Race", p. 234
  • A very sincere and serious freshman student came to my office with a question that had clearly been troubling him deeply. He said to me, “I am a devout Christian and have never had any reason to doubt evolution, an idea that seems both exciting and well documented. But my roommate, a proselytizing evangelical, has been insisting with enormous vigor that I cannot be both a real Christian and an evolutionist. So tell me, can a person believe both in God and in evolution?” Again, I gulped hard, did my intellectual duty, and reassured him that evolution was both true and entirely compatible with Christian belief—a position that I hold sincerely, but still an odd situation for a Jewish agnostic.
    • "Non-Overlapping Magisteria", p. 270
  • When puzzled, it never hurts to read the primary documents—a rather simple and self-evident principle that has, nonetheless, completely disappeared from large sectors of the American experience.
    • "Non-Overlapping Magisteria", p. 273
  • I have a great respect for religion, and the subject has always fascinated me […]. Much of this fascination lies in the stunning historical paradox that organized religion has fostered, throughout Western history, both the most unspeakable horrors and the most heartrending examples of human goodness in the face of personal danger. (The evil, I believe, lies in an occasional confluence of religion with secular power. The Catholic Church has sponsored its share of horrors, from Inquisitions to liquidations—but only because this institution held great secular power during much of Western history. When my folks held such sway, more briefly and in Old Testament times, we committed similar atrocities with the same rationales.)
    • "Non-Overlapping Magisteria", p. 281
  • Our indirect methods have taught us a mountain of things about horses, but if you wished to learn even more, would you rather be Whirlaway in the stretch, than interview Eddie Arcaro afterwards?
    • "Can We Truly Know Sloth and Rapacity?"
  • I am willing to believe that my unobtainable sixty seconds within a sponge or a flatworm might not reveal any mental acuity that I would care to call consciousness. But I am also confident […] that vultures and sloths, as close evolutionary relatives with the same basic set of organs, lie on our side of any meaningful (and necessarily fuzzy) border—and that we are therefore not mistaken when we look them in the eye and see a glimmer of emotional and conceptual affinity.
    • "Can We Truly Know Sloth and Rapacity?" pp. 389–390
  • Natural historians tend to avoid tendentious preaching in this philosophical mode (although I often fall victim to such temptations in these essays). Our favored style of doubting is empirical: if I wish to question your proposed generality, I will search for a counterexample in flesh and blood. Such counterexamples exist in abundance, for the form a staple in a standard genre of writing in natural history—the “wonderment of oddity” or “strange ways of the beaver” tradition.
    • "Reversing Established Orders", p. 394

The Lying Stones of Marrakech (2001)

Page references are to the original Harmony Books hardcover edition.
  • Will we ever again be able to view a public object with civic dignity, unencumbered by commercial messages? Must city buses be fully painted as movable ads, lampposts smothered, taxis festooned, even seats in concert halls sold one by one to donors and embellished in perpetuity with their names on silver plaques?
    • "The Lying Stones of Marrakech", p. 25
  • The skein of human continuity must often become this tenuous across the centuries (hanging by a thread, in the old cliché), but the circle remains unbroken if I can touch the ink of Lavoisier's own name, written by his own hand. A candle of light, nurtured by the oxygen of his greatest discovery, never burns out if we cherish the intellectual heritage of such unfractured filiation across the ages. We may also wish to contemplate the genuine physical thread of nucleic acid that ties each of us to the common bacterial ancestor of all living creatures, born on Lavoisier's ancienne terre more than 3.5 billion years ago—and never since disrupted, not for one moment, not for one generation. Such a legacy must be worth preserving from all the guillotines of our folly.
    • "The Proof of Lavoisier's Plates", p. 114
  • Christopher Wren, the leading architect of London's reconstruction after the great fire of 1666, lies buried beneath the floor of his most famous building, St. Paul's cathedral. No elaborate sarcophagus adorns the site. Instead, we find only the famous epitaph written by his son and now inscribed into the floor: “si monumentum requiris, circumspice”—if you are searching for his monument, look around. A tad grandiose, perhaps, but I have never read a finer testimony to the central importance—one might even say sacredness — of actual places, rather than replicas, symbols, or other forms of vicarious resemblance.
    • "A Tale of Two Work Sites", p. 251
  • No one should feel at all offended or threatened by the obvious fact that we are not all born entirely blank, or entirely the same, in our mixture of the broad behavioral propensities defining what we call “temperament.”
    • "The Internal Brand of the Scarlet W", p. 281
  • [G]enes make enzymes, and enzymes control the rates of chemical processes. Genes do not make “novelty seeking” or any other complex and overt behavior. Predisposition via a long chain of complex chemical reactions, mediated through a more complex series of life's circumstances, does not equal identification or even causation.
    • "The Internal Brand of the Scarlet W", p. 282
  • [In natural history,] great discovery often requires a map to a hidden mine filled with gems then easily gathered by conventional tools, not a shiny new space-age machine for penetrating previously inaccessible worlds.
    • "Of Embryos and Ancestors", p. 318
  • [T]his theme of mutually invisible life at widely differing scales bears an important implication for the “culture wars” that supposedly now envelop our universities and our intellectual discourse in general […]. One side of this false dichotomy features the postmodern relativists who argue that all culturally bound modes of perception must be equally valid, and that no factual truth therefore exists. The other side includes the benighted, old-fashioned realists who insist that flies truly have two wings, and that Shakespeare really did mean what he thought he was saying. The principle of scaling provides a resolution for the false parts of this silly dichotomy. Facts are facts and cannot be denied by any rational being. (Often, facts are also not at all easy to determine or specify—but this question raises different issues for another time.) Facts, however, may also be highly scale dependent—and the perceptions of one world may have no validity or expression in the domain of another. The one-page map of Maine cannot recognize the separate boulders of Acadia, but both provide equally valid representations of a factual coastline.
    • "Room of One's Own", p. 355

I Have Landed (2002)

Page references are to the original Harmony Books hardcover edition.
  • In return for this great gift that I could not repay in a thousand lifetimes, at least I can promise that, although I have frequently advanced wrong, or even stupid, arguments (in the light of later discoveries), at least I have never been lazy, and have never betrayed your trust by cutting corners or relying on superficial secondary sources. I have always based these essays upon original works in their original languages (with only two exceptions, when Fracastoro's elegant Latin verse and Beringer's foppish Latin pseudocomplexities eluded my imperfect knowledge of this previously universal scientific tongue).
    • Preface, p. 6
  • No more harmful nonsense exists than [the] common supposition that deepest insight into great questions about the meaning of life or the structure of reality emerges most readily when a free, undisciplined, and uncluttered (read, rather, ignorant and uneducated) mind soars above mere earthly knowledge and concern.
    • "No Science Without Fancy, No Art Without Facts", p. 48
  • Darwin grasped the philosophical bleakness with his characteristic courage. He argued that hope and morality cannot, and should not, be passively read in the construction of nature. Aesthetic and moral truths, as human concepts, must be shaped in human terms, not “discovered” in nature. We must formulate these answers for ourselves and then approach nature as a partner who can answer other kinds of questions for us—questions about the factual state of the universe, not about the meaning of human life. If we grant nature the independence of her own domain—her answers unframed in human terms—then we can grasp her exquisite beauty in a free and humble way. For then we become liberated to approach nature without the burden of an inappropriate and impossible quest for moral messages to assuage our hopes and fears. We can pay our proper respect to nature's independence and read her own ways as beauty or inspiration in our different terms.
    • "Art Meets Science in The Heart of the Andes", p. 109
  • Complex organisms cannot be construed as the sum of their genes, nor do genes alone build particular items of anatomy or behavior by themselves. Most genes influence several aspects of anatomy and behavior—as they operate through complex interactions with other genes and their products, and with environmental factors both within and outside the developing organism. We fall into a deep error, not just a harmful oversimplification, when we speak of genes “for” particular items of anatomy or behavior.
    • "The Without and Within of Smart Mice", p. 234 (originally appeared in Time, 1999-09-13)
  • The vigorous branching of life's tree, and not the accumulating valor of mythical marches to progress, lies behind the persistence and expansion of organic diversity in our tough and constantly stressful world. And if we do not grasp the fundamental nature of branching as the key to life's passage across the geological stage, we will never understand evolution aright.
    • "Tales of a Feathered Tail", p. 331
  • The oppressive weight of disaster and tragedy in our lives does not arise from a high percentage of evil among the summed total of all acts, but from the extraordinary power of exceedingly rare incidents of depravity to inflict catastrophic damage, especially in our technological age when airplanes can become powerful bombs. (An even more evil man, armed only with a longbow, could not have wreaked such havoc at the Battle of Agincourt in 1415.)
    • "The Good People of Halifax", p. 390 (originally appeared in The Globe and Mail, 2001-09-20)

The Structure of Evolutionary Theory (2002)

Page references are to the original Harvard Belknap edition.
  • Substantial changes, introduced during the last half of the 20th century, have built a structure so expanded beyond the original Darwinian core, and so enlarged by new principles of macroevolutionary explanation, that the full exposition, while remaining within the domain of Darwinian logic, must be construed as basically different from the canonical theory of natural selection, rather than simply extended.
    • p. 3
  • In this crucial sense, the theory of punctuated equilibrium adopts a very conservative position. The theory asserts no novel claim about modes or mechanisms of speciation; punctuated equilibrium merely takes a standard microevolutionary model and elucidates its expected expression when properly scaled into geological time.
    • p. 778
  • Ordinary speciation remains fully adequate to explain the causes and phenomenology of punctuation.
    • p. 1001
  • I did speak extensively — often quite critically — about the reviled work of Richard Goldschmidt, particularly about aspects of his thought that might merit a rehearing. This material has often been confused with punctuated equlibrium by people who miss the crucial issue of scaling, and therefore regard all statements about rapidity at any level as necessarily unitary, and necessarily flowing from punctuated equilibrium. In fact, as the long treatment in Chapter 5 of this book should make clear, my interest in Goldschmidt resides in issues bearing little relationship with punctuated equilibrium, but invested instead in developmental questions that prompted my first book, Ontogeny and Phylogeny. The two subjects, after all, are quite separate, and rooted in different scales of rapidity — hopeful monsters in genuine saltation, and punctuated equilibrium in macroevolutionary puntuation (produced by ordinary allopatric speciation).
    • p. 1005
  • Finally, the claim that we equated punctuated equilibrium with saltation makes no sense within the logical structure of our theory — so, unless we are fools, how could we ever have asserted such a proposition? Our theory holds, as a defining statement, that ordinary allopatric speciation, unfolding gradually at microevolutionary scales, translates to punctuation in geological time.
    • p. 1009
  • Words change their meanings, just as organisms evolve. We would impose an enormous burden on our economy if we insisted on payment in cattle every time we identified a bonus as a pecuniary advantage (from the Latin pecus, or cattle, a verbal fossil from a former commercial reality).
    • p. 1070
  • And, in this case, science could learn an important lesson from the literati — who love contingency for the same basic reason that scientists tend to regard the theme with suspicion. Because, in contingency lies the power of each person, to make a difference in an unconstrained world bristling with possibilities, and nudgeable by the smallest of unpredictable inputs into markedly different channels spelling either vast improvement or potential disaster.
    • p. 1341
  • So why fret and care that the actual version of the destined deed was done by an upper class English gentleman who had circumnavigated the globe as a vigorous youth, lost his dearest daughter and his waning faith at the same time, wrote the greatest treatise ever composed on the taxonomy of barnacles, and eventually grew a white beard, lived as a country squire just south of London, and never again traveled far enough even to cross the English Channel? We care for the same reason that we love okapis, delight in the fossil evidence of trilobites, and mourn the passage of the dodo. We care because the broad events that had to happen, happened to happen in a certain particular way. And something unspeakably holy—I don't know how else to say this—underlies our discovery and confirmation of the actual details that made our world and also, in realms of contingency, assured the minutiae of its construction in the manner we know, and not in any one of a trillion other ways, nearly all of which would not have included the evolution of a scribe to record the beauty, the cruelty, the fascination, and the mystery.
    • p. 1342

Triumph and Tragedy in Mudville (2003)

Page references are to the W.W. Norton hardcover edition.
  • I view the major features of my own odyssey as a set of mostly fortunate contingencies. I was not destined by inherited mentality or family tradition to become a paleontologist. I can locate no tradition for scientific or intellectual careers anywhere on either side of my eastern European Jewish background. […] I view my serious and lifelong commitment to baseball in entirely the same manner: purely as a contingent circumstance of numerous, albeit not entirely capricious, accidents.
    • "Seventh Inning Stretch: Baseball, Father, and Me", p. 29
  • Our discombobulated lives need to sink some anchors in numerical stability. (I still have not recovered from the rise of a pound of hamburger at the supermarket to more than a buck.)
    • "A Time to Laugh", p. 82; originally published as "A Happy Mystery to Ponder: Why So Many Homers?" in The Wall Street Journal (2001-10-10)
  • The history of a species, or any natural phenomenon that requires unbroken continuity in a world of trouble, works like a batting streak. All are games of a gambler playing with a limited stake against a house with infinite resources. The gambler must eventually go bust. His aim can only be to stick around as long as possible, to have some fun while he's at it, and, if he happens to be a moral agent as well, to worry about staying the course with honor.
    • "The Streak of Streaks", pp. 186–187; originally published in The New York Review of Books (1988-08-18)
  • As a nation, we are too young to have true mythic heroes, and we must press real human beings into service. Honest Abe Lincoln the legend is quite a different character from Abraham Lincoln the man. And so should they be. And so should both be treasured, as long as they are distinguished. In a complex and confusing world, the perfect clarity of sports provides a focus for legitimate, utterly unambiguous support [or] disdain. The Dodgers are evil, the Yankees good. They really are, and have been for as long as anyone in my family can remember.
    • "Diamonds are a Fan's Best Friend", pp. 246–247; originally published in Washington Post Book World (1981-06-21)
  • Mythology is wondrous, a balm for the soul. But its problems cannot be ignored. At worst, it buys inspiration at the price of physical impossibility […]. At best, it purveys the same myopic view of history that made this most fascinating subject so boring and misleading in grade school as a sequential take of monarchs and battles.
    • "Baseball and the Two Faces of Janus", p. 259; originally published as "The Virtues of Nakedness" in The New York Review of Books (1990-10-11)
  • In what other world is myth so harmless? Great battles kill and maim; great homers and no-hitters are pure joy or deep tragedy without practical consequence […]. Life is inherently ambiguous; baseball games pit pure good against abject evil. Even Saddam Hussein must have committed one act of kindness in his life, but what iota of good could possibly be said for aluminum bats or the designated hitter rule?
    • "Baseball and the Two Faces of Janus", p. 272; originally published as "The Virtues of Nakedness" in The New York Review of Books (1990-10-11)
  • I relish the fact that we New Yorkers talk funny, and that art deco skyscrapers symbolize our city. […] But we must set boundaries to this love of variety. I accept the need, even the blessings, of standardization in practical matters: we require a worldwide telephone dialing system and a network of national highways […]. We need domains of standardization, and realms of regionalism, each in its appropriate place, and linked in mutual respect and recognition. I accept and even want McDonalds at the highway interchange—but not in my little neighborhood of ethnic restaurants, and not next to the Corn Palace in Mitchell, South Dakota.
    • "Baseball : Joys and Lamentations", p. 309; originally published in The New York Review of Books (1993-11-04)
  • Former arbiters of taste must have felt (as so many apostles of “traditional values” and other high-minded tags for restriction and conformity do today) that maintaining the social order required a concept of unalloyed heroism. Human beings so designated as role models had to embody all virtues of the paragon—which meant, of course, that they could not be described in their truly human and ineluctably faulted form.
    • "Good Sports & Bad", p. 325; originally published in The New York Review of Books (1995-03-02)
  • [T]he effects of general change [in literature] are most tellingly recorded not in alteration of the best products, but in the transformation of the most ordinary workaday books; for when potboilers adopt the new style, then the revolution is complete.
    • "Good Sports & Bad", p. 335; originally published in The New York Review of Books (1995-03-02)

Quotations about Gould

  • What is particularly delightful about Steve's writing is the virtuosity with which he connects seemingly unrelated subjects to illuminate and strengthen his arguments. Whether right or wrong, Steve is always stimulating, and this is perhaps where he has made his greatest contribution—in awakening in thousands, if not millions, of his readers an enthusiasm for the secrets of this wonderful world of ours.
  • My introduction to Stephen Jay Gould's work came in the 1970s, when I avidly read all his articles in Natural History (as I still do today). In 1990, when I was asked by a London newspaper to name my favorite book, I selected Wonderful Life; this led to my receiving a letter from Stephen and to the beginning of a frequent and voluminous correspondence between us. Many subjects close to both our hearts have been discussed in letters: from the place of contingency (in evolution but also in the often unpredictable reactions of patients to illnesses and drugs) to our shared love for museums (especially the old "cabinet" type—we both spoke out for the preservation of the Mutter Museum in Philadelphia). In 1993 I wrote of ways of joining particulars with generalities—in my own case, clinical narratives with neuroscience—and he replied: "I have long experienced exactly the same tension, trying to assuage my delight in individual things through my essays and my interest in generality through my more technical writing. I loved the Burgess Shale work so much because it allowed me to integrate the two." I often wrote excited letters to Stephen the moment I had read his columns: in 1995, about his article on Sacculina, a meditation on whether such a life-form could be called degenerate; and in 1996, about some just-published research of his on microevolutionary processes and hybridization effects. I was especially fascinated by his 1998 article on Buffon's trajectory from his early Platonic thinking to a historical viewpoint—partly because of a similar evolution in my own thinking. Stephen is now a good friend as well as a colleague—we dine together, walk the streets together (only someone as intensely sensitive to architecture as he is would introduce spandrels as an evolutionary metaphor), celebrate birthdays together (when Stephen often exercises his talent for composing verses on the spot), go to museums and botanical gardens together. He is an enchanting companion as well as a major intellectual force, and both aspects of him come together in his unique essays.
  • I first met Stephen Jay Gould in the sixth grade in Queens, New York, when we were the only two geeks in the school interested in natural history and particularly in dinosaurs—decades before the advent of worldwide dinomania. In junior high school, our schoolmates nicknamed me "Dino" and Gould "Fossilface." We spent many afternoons at the American Museum of Natural History, where such curators as Edwin Colbert and Norman Newell fanned the flames of our hobby. We lost touch for twenty-five years, and I was delighted one day to discover Steve's columns in Natural History. At the time, both my life and my career had wandered far away from natural history, and I was working as an editor of what used to be called pulp magazines. I wrote to him, "You have inherited Thomas Huxley's mantle in explaining evolution to a new generation," and I asked if he remembered me. He wrote back, "Blood may be thicker than water, but junior high school friendships are thicker than anything." Steve encouraged me to return to the fold and take up my boyhood interests once again. But where to begin, with no credentials and no umbrella institution? He urged me to pursue the history of science as an independent scholar, to make a pilgrimage to Darwin's home in England, and to buy antiquarian natural history books in the shops around the British Museum. He gave me letters of introduction to top scholars. Eventually he encouraged me to write my Encyclopedia of Evolution, to which he generously contributed a foreword. Soon after it was published, in 1990, I was hired by Natural History, and among my duties is seeing "This View of Life" through to press each month (one does not really edit Stephen Jay Gould). My reconnection with the man, and with the passions and ideas that we both enjoy, has transformed my life immeasurably for the better. Thanks, Fossilface!
  • Steve was one of seven or eight second-year students in Columbia University's graduate program in paleontology. I was a senior at the college, eager to hang out—and glad to be included in the mix. We had a ball, eating Southern food at an extravaganza of a church cookout and collecting some of the most gorgeous fossils on Earth. But Steve, at least in my eyes, totally stole the show: of the thousands of specimens of the snail Turritella plebeia lying around, he found the only aberrant specimen—one that was to figure in one of his earliest papers. The guy had eyes. My usual rap on Steve is that I have never met a smarter person who works as hard as he does. That's as true now as it was back in the late 1960s, when my wife and I went up to Cambridge to visit the Goulds and the fabulous collection of trilobites that Steve's predecessor, Harry Whittington, had left in Steve's Harvard office. Dinner over, the evening getting late, we went to bed, but as I was dropping off, I heard the sound of Steve's by-now-famous manual typewriter as he wrote a review (I think it was of a new publication of the letters of Charles Lyell). Man, that guy could put the time in.
  • In all my years of teaching with Steve, I have never seen him flustered or at a loss for words—except once. In our course entitled "Thinking About Thinking," he had been presenting a lecture on the randomness of nature and referred to Einstein's famous dictum "I shall never believe that God plays dice with the world." I responded by walking up to the blackboard and writing, "Gould or God?" I then argued that if God does not play dice with the universe, as Einstein said, and if the universe is as random as the throws of honest dice, as Gould says, then there could not be a God. Hence, Gould or God? (Or at the very least, Gould or Einstein?) Then I sat down, leaving it to Steve to answer the challenge. He stood up and looked at the words on the blackboard. He hesitated, gathered his thoughts, and then launched into a defense of God so brilliant that even William Jennings Bryan would have been proud. It was then that I realized what a great lawyer Gould would make. As for God... ?
  • Gould occupies a rather curious position, particularly on this side of the Atlantic. Because of the excellence of his essays, he has come to be seen by non-biologists as the preeminent evolutionary theorist. In contrast, the evolutionary biologists with whom I have discussed his work tend to see him as a man whose ideas are so confused as to be hardly worth bothering with, but as one who should not be publicly criticized because he is at least on our side against the creationists. All this would not matter, were it not that he is giving non-biologists a largely false picture of the state of evolutionary theory.
  • Now it is not very hard to find out, if you spend a little while reading in evolution, that Gould is the John Kenneth Galbraith of his subject. That is, he is a wonderful writer who is beloved by literary intellectuals and lionized by the media because he does not use algebra or difficult jargon. Unfortunately, it appears that he avoids these sins not because he has transcended his colleagues but because he does not seem to understand what they have to say; and his own descriptions of what the field is about—not just the answers, but even the questions—are consistently misleading.
  • I can't say much about Gould’s strengths as a scientist, but for a long time I've regarded him as the second most influential historian of science (next to Thomas Kuhn).
  • Most of the subjects Steve dealt with were meant to be illustrative precisely of the complexity and diversity of the processes and products of evolution. Despite the immense diversity of matters on which he wrote there was, underneath, a unifying theme: that the complexity of the living world cannot be treated as a manifestation of some grand general principle, but that each case must be understood by examining it from the ground up and as the realization of one out of many material paths of causation.
  • Steve is extremely bright, inventive. He thoroughly understands paleontology; he thoroughly understands evolutionary biology. He has performed an enormous service in getting people to think about punctuated equilibrium, because you see the process of stasis/sudden change, which is a puzzle. It's the cessation of change for long periods of time. Since you always have mutations, why don't things continue changing? You either have to say that the particular form is highly adapted, optimal, and exists in a stable environment, or you have to be very puzzled. Steve has been enormously important in that sense. Talking with Steve, or listening to him give a talk, is a bit like playing tennis with someone who's better than you are. It makes you play a better game than you can play. For years, Steve has wanted to find, in effect, what accounts for the order in biology, without having to appeal to selection to explain everything—that is, to the evolutionary "just-so stories." You can come up with some cockamamie account about why anything you look at was formed in evolution because it was useful for something. There is no way of checking such things. We're natural allies, because I'm trying to find sources of that natural order without appealing to selection, and yet we all know that selection is important.

The Mismeasure of Man

Criticism

  • How can one trust a person so prejudiced as to neglect overwhelming evidence?
    • Hans J. Eysenck, Intelligence: A New Look. New Brunswick, NJ: Transaction Publishers, 1998, ISBN 1-56000-360-X, p. 94
  • S. J. Gould’s Mismeasure of Man is a paleontologist's distorted view of what psychologists think, untutored in even the most elementary facts of the science. Gould is one of a number of politically motivated scientists who have consistently misled the public about what psychologists are doing in the field of intelligence, what they have discovered and what conclusions they have come to. Gould simply refuses to mention unquestionable facts that do not fit into his politically correct version; he shamelessly attacks the reputations of eminent scientists of whom he disapproves, on completely nonfactual grounds, and he misrepresents the views of scientists.
  • Gould's argument on reification purports to get at the philosophical foundation of the field. He claims that general intelligence, defined as the factor common to different cognitive abilities, is merely a mathematical abstraction; hence if we consider it a measurable attribute we are reifying it, falsely converting an abstraction into an “entity” or a “thing”—variously referred to as “a hard, quantifiable thing,” “a quantifiable fundamental particle,” “a thing in the most direct, material sense.” Here he has dug himself a deep hole.… Indeed, this whole argument is fantastic. The scientist does not measure “material things”: He measures properties (such as length or mass), sometimes of a single “thing” (however defined), and sometimes of an organized collection of things, such as a machine, a biological organ, or an organism. In a particularly complex collection, the brain, some properties (i.e., specific functions) have been traced to narrowly-localized regions (such as the sensory or motor nuclei connected to particular parts of the body).
    • Bernard Davis, in "Neo-Lysenkoism, IQ, and the Press" in The Public Interest (Fall 1983), p. 73
  • [Gould's] historical account is highly selective; he asserts the non-objectivity of science so that he can test for scientific truth, flagrantly, by the standards of his own social and political convictions; and by linking his critique to the quest for fairness and justice, he exploits the generous instincts of his readers.… In effect, we see here Lysenkoism risen again: an effort to outlaw a field of science because it conflicts with a political dogma.
    • Bernard Davis, in "Neo-Lysenkoism, IQ, and the Press" in The Public Interest (Fall 1983), p. 73
  • In his references to my own work, Gould includes at least nine citations that involve more than just an expression of Gould's opinion; in these citations Gould purportedly paraphrases my views. Yet in eight of the nine cases, Gould's representation of these views is false, misleading, or grossly caricatured. Nonspecialists could have no way of knowing any of this without reading the cited sources. While an author can occasionally make an inadvertent mistake in paraphrasing another, it appears Gould's paraphrases are consistently slanted to serve his own message.
  • Of all the book's references, a full 27 percent precede 1900. Another 44 percent fall between 1900 and 1950 (60 percent of those are before 1925); and only 29 percent are more recent than 1950. From the total literature spanning more than a century, the few "bad apples" have been hand-picked most aptly to serve Gould's purpose.

Praise

  • When published in 1981, The Mismeasure of Man was immediately hailed as a masterwork, the ringing answer to those who would classify people, rank them according to their supposed genetic gifts and limits. And yet the idea of innate limits—of biology as destiny—dies hard, as witness the attention devoted to The Bell Curve, whose arguments are here so effectively anticipated and thoroughly undermined by Stephen Jay Gould. In this [second] edition Dr. Gould traces the subsequent history of the controversy on innateness right through The Bell Curve. Further, he has added five essays, in a separate section at the end, on questions of The Bell Curve in particular and on race, racism, and biological determinism in general. These additions strengthen the claim of this book to be “a major contribution toward deflating pseudobiological ‘explanations’ of our present social woes.”
  • He confronts a basic tool of the measurers—the statistical technique called factor analysis, developed by the influential English psychologist Charles Spearman—and demonstrates persuasively how factor analysis led to the cardinal error in reasoning of confusing correlation with cause, or, to put it another way, of attributing false concreteness to the abstract. It is this sort of performance that makes the book's eventual refutation of Arthur Jensen seem incidental, for it is far more absorbing to have our powers of reason challenged than it is to have our social consciences shaken.
  • A rare book—at once of great importance and wonderful to read.… Gould presents a fascinating historical study of scientific racism, tracing it through monogeny and polygeny, phrenology, recapitulation, and hereditarian IQ theory. He stops at each point to illustrate both the logical inconsistencies of the theories and the prejudicially motivated, albeit unintentional, misuse of data in each case.… A major addition to the scientific literature.
    • Attributed to Saturday Review, London
  • The great merit of Stephen Gould's account of the disastrous history of phychometrics is that he shifts the argument from a sterile contest between environmentalists and hereditarians and turns it into an argument between those who are impressed with what our biology stops us doing and those who are impressed with what it allows us to do.
    • Attributed to Sunday Times, London

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