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Articoli di riviste sul tema "Darwin"

Autore: Grafiati

Pubblicato: 4 giugno 2021

Ultima modifica: 29 luglio 2024

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1

Johnson, Bill. "Czy darwinizm ma ateistyczny charakter? Analiza przekonań i czynów Karola Darwina". Filozoficzne Aspekty Genezy 8 (21 maggio 2021): 75–91. http://dx.doi.org/10.53763/fag.2011.8.57.

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W dziewiętnastym wieku Karol Darwin ogłosił teorię ewolucji drogą doboru naturalnego. Jego celem było wykazanie, że przyroda ożywiona nie jest skutkiem boskiej interwencji, lecz rezultatem działania ślepych procesów naturalnych. Darwin twierdził, że doszedł do tej teorii wyłącznie na podstawie faktów i nie ma ona nic wspólnego z żadnymi przyjętymi z góry koncepcjami. Tak też większość ludzi postrzega dzisiaj darwinizm. Przeciwnicy argumentują, że darwinizm nie jest teorią naukową, ale że Darwin patrzył na przyrodę przez pryzmat światopoglądu ateistycznego czy materialistycznego i dopiero wówczas poszukiwał faktów potwierdzających jego teorię. Darwiniści odpowiadają, że pisma Darwina świadczą, iż nie tylko nie był on ateistą, ale zawsze wierzył w jakąś postać bóstwa. Jednakże uważna analiza pism Darwina, zwłaszcza jego pośmiertnie wydanych prywatnych dzienników i listów, wskazuje, że był on ateistą, a teorię doboru naturalnego sformułował w celu zastąpienia Stwórcy procesami naturalnymi.

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2

Brooke, John Hedley. "Karol Darwin o religii". Filozoficzne Aspekty Genezy 8 (21 maggio 2021): 61–74. http://dx.doi.org/10.53763/fag.2011.8.56.

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Co Darwin miał do powiedzenia na temat religii? Jakie były jego przekonania religijne — lub antyreligijne? Czy uważał, że jego teoria ewolucji drogą doboru naturalnego jest niezgodna z wiarą w Stwórcę? Czy to jego rewolucyjna nauka odpowiadała za to, że stał się agnostykiem? Pytania te mają szczególne znaczenie w 2009 roku, kiedy to obchodzimy dwusetną rocznicę narodzin Darwina oraz sto pięćdziesiątą rocznicę wydania jego najsłynniejszego dzieła, O powstawaniu gatunków (1859). Odpowiedzieć na nie należy w sposób wyważony, bowiem autorytetem i przykładem Darwina nieustannie uzasadniane są twierdzenia metafizyczne i teologiczne, które znacznie wykraczają poza zakres naukowej treści biologii ewolucyjnej — zarówno w wydaniu samego Darwina, jak i jego następców.

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3

Montgomery, W. "Darwin Lite: Darwin." Science 271, n. 5248 (26 gennaio 1996): 455a. http://dx.doi.org/10.1126/science.271.5248.455a.

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4

Pléh, Csaba, e Tamás Bereczkei. "Darwin and the psychologists: Foreword". Magyar Pszichológiai Szemle 65, n. 1 (1 marzo 2010): 3–5. http://dx.doi.org/10.1556/mpszle.65.2010.1.1.

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A bevezető röviden áttekinti, miért is volt fontos az egész pszichológiai közösségben a 150 éves Darwin-évforduló. Hogyan tekintenek a pszichológusok az összehasonlító, a szelekciós és az egyéni különbségeket kiemelő darwini gondolatokra. Ezután röviden érinti azt a 2009 áprilisában megrendezett pécsi konferenciát, amelynek előadásait bemutatja a kötet és a tematikus szám.

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5

COSTA, JAMES T. "Teaching Darwin with Darwin". BioScience 53, n. 11 (2003): 1030. http://dx.doi.org/10.1641/0006-3568(2003)053[1030:tdwd]2.0.co;2.

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6

van Wyhe, John. "Darwin online {http://darwin-online.org.uk/}". Science Progress 92, n. 3-4 (settembre 2009): 485–86. http://dx.doi.org/10.1177/003685040909200319.

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7

van den Brink, Gijsbert. "Charles Darwins Origin of Species: Icoon van het atheïsme?" NTT Journal for Theology and the Study of Religion 70, n. 2 (18 maggio 2016): 151–62. http://dx.doi.org/10.5117/ntt2016.70.151.brin.

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Charles Darwins Origin of Species (1859) wordt vaak als icoon van het atheïsme beschouwd, omdat de daarin gepresenteerde theorie religieuze verklaringen van de biodiversiteit grotendeels overbodig maakte. Darwin zelf trok echter geen atheïstische conclusies uit zijn theorie. Hoewel hij het christelijk geloof reeds eerder geleidelijk had losgelaten, verwees hij in de Origin verschillende malen naar de Schepper op een manier die men niet als onoprecht kan afdoen. Autobiografische aantekeningen maken duidelijk dat zijn religieuze positie zou blijven fluctueren tussen agnosticisme en theïsme. Nu eens verdedigde Darwin een greater good theodicee, dan weer wanhoopte hij aan de adequaatheid daarvan.

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8

Manterys, Aleksander. "Darwin et consortes: mit Darwina w kulturze współczesnej". Kultura i Społeczeństwo 59, n. 4 (24 novembre 2015): 193–205. http://dx.doi.org/10.35757/kis.2015.59.4.11.

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Dominika Oramus’s book Darwinowskie paradygmaty: mit teorii ewolucji w kulturze współczesnej [Darwinian Paradigms: The Myth of the Theory of Evolution in Contemporary Culture] is an attempt to trace Darwin’s theory of evolution in today’s world. The presence of this idea is noted in numerous complexes of fact and fiction, which are transformations of the original theory of evolution. These are the stuff of cultural production, whose creations shape individual and collective representations in almost every area of human activity. Commentary on Oramus’s findings is placed in the context of the disputes—ever present in the social sciences—over the reception of Darwin’s theory.

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9

Kaulbarsch, Vera. ",,Apparent Life“: Botanik, Visualität und Literatur bei Erasmus Darwin1". Literatur für Leser 40, n. 2 (1 gennaio 2017): 167–84. http://dx.doi.org/10.3726/lfl022017k_167.

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,,GENTLE READER! — Lo, here a CAMERA OBSCURA is presented to thy view, in which are lights and shades dancing on a whited canvas, and magnified into apparent life!“220 Mit dieser Ansprache beginnt das lange Prosagedicht The Loves of the Plants, der zweite Teil des insgesamt zwei Bände umfassenden Gedichtes The Botanic Garden (1791), in dem der Naturphilosoph, Arzt und Dichter Erasmus Darwin versucht, die damals neuen botanischen Erkenntnisse Carl von Linnés literarisch darzustellen. Eine solche Zusammenführung von bahnbrechender naturwissenschaftlicher Forschung und literarischer Sprache entpuppt sich auf mehreren Ebenen als ein gewagtes Experiment. Im Zentrum von Darwins Text steht das in Systema Naturae (1735) formulierte Klassifizierungssystem Linnés, der die Aufteilung in männliche und weibliche Pflanzenteile zur Grundlage seiner Taxonomie machte. Im 18. Jahrhundert rückte somit die Sexualität von Pflanzen – und insbesondere der Blüten, da u.a. Anzahl und Anordnung von Stempel und Staubblättern die sexuelle Kategorisierung bestimmte221 – auf eine Weise in den Mittelpunkt, die Linné und anderen Vertretern der These der Pflanzensexualität wiederholt den Vorwurf der Obszönität einbrachte.222 Darwins Projekt einer Literarisierung der neuen Botanik kreuzt sich dabei mit Linnés Anliegen, die Sexualität der Pflanzen immer wieder in Analogie zur menschlichen Sexualität zu setzen: ,,Linnaeus consistently went beyond biological analogies in order to import social analogies into his descriptions of plant life.“223 Während Linné somit auf revolutionäre Weise die Botanik in einen Diskurs transformiert, in dem Sexualität und Geschlechterrollen verhandelbar werden, kleidet Darwin wiederum diese radikalen Ideen in eine dichterische Sprache, die überaus konventionell ist. Darwins Lehrgedichte stehen am Ende einer Lyriktradition, als deren herausragender Vertreter Alexander Pope gilt.224 Bereits wenige Jahre nach Erscheinen seiner Gedichte wirkt sein Stil für die nachfolgende Generation überlebt und altmodisch – Coleridge findet sich ,,nauseate[d]“225 angesichts Darwins Lyrik, während Byron ,,flimsy DARWIN“ als ,,the mighty master of unmeaning rhyme“226 abkanzelt. Auch wenn eine gewisse Ermüdung bei der Lektüre der sturen Gleichmäßigkeit des Reimschemas durchaus verständlich ist, möchte die folgende Auseinandersetzung mit The Loves of the Plants nicht nur die Radikalität der von Darwin rezipierten Ideen berücksichtigen, sondern auch herausarbeiten, welche Komplexität das Gedicht als ein literarischer Text bietet. Hierzu gehört auch die Form dieses Poem with Philosophical Notes, das eine Zweiteilung in die lyrische Darstellung und einen Fußnotenapparat mit wissenschaftlichen Anmerkungen vornimmt.

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10

Sober, Elliott. "Darwin i naturalizm". Filozoficzne Aspekty Genezy 14 (24 maggio 2021): 7–52. http://dx.doi.org/10.53763/fag.2017.14.137.

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Darwinowską teorię ewolucji zwykle postrzega się jako zgodną z wymogami naturalizmu metodologicznego, jak jednak można pogodzić to z faktem, że w O powstawaniu gatunków Darwin wielokrotnie mówił o Bogu? Odpowiedź na to pytanie łączę z objaśnieniem znaczenia naturalizmu metodologicznego. Przy okazji zastanawiam się, czy twierdzenia dotyczące istot nadnaturalnych są kiedykolwiek testowalne i czy uprawianie nauki byłoby niemożliwe, gdyby porzucono naturalizm metodologiczny. Inne pytanie dotyczy tego, czy teoria Darwina oraz jej współczesne następczynie są niezgodne z izolowanymi aktami boskiej interwencji, a kolejne brzmi: jeśli liczby rozumiane są na sposób platoński (jako istniejące poza czasem i przestrzenią), to czy tym samym współczesna zmatematyzowana teoria ewolucji sprzeniewierza się naturalizmowi metodologicznemu?

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11

Nelson, G., A. Desmond, J. Moore, J. Bowlby, P. J. Bowler e E. Mayr. "Darwin." Systematic Biology 41, n. 3 (settembre 1992): 397. http://dx.doi.org/10.2307/2992578.

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12

Farias, Allysson Allan de, Ednno dos Santos Almeida, Raissa Azevedo Brasileiro, Uirá Souto Melo, Marina Tanieri de O. Soares, Alexandre Sarmento Queiroga, Laura Maria Marinho A. Barbosa, Evaldo de Lira Azevedo e Silvana Santos. "Darwin". Genética na Escola 4, n. 2 (25 giugno 2009): 5–8. http://dx.doi.org/10.55838/1980-3540.ge.2009.80.

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No ano em que se comemora o bicentenário de nascimento de Charles Darwin, a UEPB desenvolveu uma série de ações para divulgar a teoria da evolução junto às escolas públicas da Paraíba. Neste trabalho, é relatado o processo de desenvolvimento de um projeto que articula ações de prática de ensino, extensão e pesquisa. Nele foram envolvidos cerca de 250 graduandos do curso de Ciências Biológicas, oito escolas estaduais de Campina Grande (PB) e 800 alunos do Ensino Médio. Uma das produções que se destacaram foi o “Cordel do Darwin”, criado a partir da leitura do livro “Darwin: Do Telhado das Américas à Teoria da Evolução” de Nelio Bizzo (2002).

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13

Soriano, Paul. "Darwin". Médium 23, n. 2 (2010): 100. http://dx.doi.org/10.3917/mediu.023.0100.

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14

Niedecker, Lorine. "Darwin". Vacarme 45, n. 4 (2008): 56. http://dx.doi.org/10.3917/vaca.045.0056.

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15

Anderson, Peter. "Darwin". Journal of Biological Education 45, n. 4 (dicembre 2011): 263–64. http://dx.doi.org/10.1080/00219266.2011.592852.

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16

Qi, Dawei, Abhik Roychoudhury, Zhenkai Liang e Kapil Vaswani. "DARWIN". ACM Transactions on Software Engineering and Methodology 21, n. 3 (giugno 2012): 1–29. http://dx.doi.org/10.1145/2211616.2211622.

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17

Tanne, Janice Hopkins. "Darwin". BMJ 331, n. 7530 (15 dicembre 2005): 1479. http://dx.doi.org/10.1136/bmj.331.7530.1479.

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18

Yee, Danny. "Darwin". Systematic Biology 60, n. 3 (28 dicembre 2010): 387–88. http://dx.doi.org/10.1093/sysbio/syq093.

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19

Turakhia, Yatish, Gill Bejerano e William J. Dally. "Darwin". ACM SIGPLAN Notices 53, n. 2 (30 novembre 2018): 199–213. http://dx.doi.org/10.1145/3296957.3173193.

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20

Taylor, John, e John P. Lea. "Darwin". Cities 5, n. 3 (agosto 1988): 226–33. http://dx.doi.org/10.1016/0264-2751(88)90041-8.

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21

Högermann, Christiane. "Evolution ist Darwin - Darwin ist Evolution". Biologie in unserer Zeit 48, n. 5 (ottobre 2018): 339. http://dx.doi.org/10.1002/biuz.201870515.

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22

Hernád (Harnad), István (Steven). "Darwin, Skinner, Turing és az elme". Magyar Pszichológiai Szemle 57, n. 4 (1 dicembre 2002): 521–28. http://dx.doi.org/10.1556/mpszle.57.2002.4.1.

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A székfoglaló eloadás a darwini eszmerendszer provokatív jellegét elemzi a pszichológiában s tágabban a társadalomtudományban. Az ellenállás Darwinnal szemben jórészt vallási volt. A dolgozat megvizsgálja, hogyan próbált a darwinista gondolkodás, valamint az algoritmikus magyarázatok Skinner és Turing munkáiban egyre világosabb magyarázatot adni a viselkedésre. A dolgozatban elemzett Darwin/ Skinner/Turing-típusú magyarázat azonban mindig vak, viselkedési magyarázat. Megmagyarázza annak a mögöttes oksági mechanizmusát, hogy mit teszünk. Nem magyarázza meg azonban érzéseinket. Ebben az értelemben a vallásos gondolkodók felvetette kérdéskör még mindig velünk van.

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23

Mound, Laurence A., e Rita Marullo. "Biology and identification of Aeolothripidae (Thysanoptera) in Australia". Invertebrate Systematics 12, n. 6 (1998): 929. http://dx.doi.org/10.1071/it97014.

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The diversity of biologies amongst Australian thrips of the family Aeolothripidae is discussed. In the basal clades of this family species are phytophagous, also sometimes monophagous and univoltine (Cranothrips Bagnall and Cycadothrips Mound). In the most advanced clades, species are obligate predators, often on other thrips species (Franklinothrips Back and Mymarothrips Bagnall), but in the intermediate clades many species are both phytophagous and facultative predators (Aeolothrips Haliday and Desmothrips Hood). Keys are provided to identify the 36 species and 12 genera known from Australia. Of these, 32 species and 5 genera are endemic, and the southern continent relationships of this fauna are discussed. Seven species are newly described: Franklinothrips basseti, with unusual dark forewings, from Queensland; Cranothrips bellisi, the smallest member of this family and with the ovipositor greatly reduced, from the Northern Territory near Darwin; Cycadothrips emmaliami, from Macrozamia reidlei male cones in Western Australia; Desmothrips chirus, a grass-living species with remarkable Chirothrips-like females, from Darwin; D. darwini, a second bicoloured grass-living member of this genus, from Darwin; D. marilynae, in which males have a unique abdominal chaetotaxy, from Western Australia; D. stepheni, with unusually long cephalic setae, from near the Gulf of Carpentaria. Variation in the bicoloured, grass-living species Gelothrips cinctus Hood is discussed, and a Mymarothrips species from Darwin is re-identified as the Indonesian species M. bicolor Strassen.

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24

Balaban, Evan. "The Church of Charles Darwin (without Darwin)". Nature Genetics 29, n. 3 (novembre 2001): 251. http://dx.doi.org/10.1038/ng1101-251.

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Williams, George C. "The Darwin Reader. Charles Darwin , Mark Ridley". Quarterly Review of Biology 63, n. 2 (giugno 1988): 215. http://dx.doi.org/10.1086/415857.

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V., Latha, e Meera B.K. "FOR THE FOND REMEMBRANCE OF CHARLES DARWIN". International Journal of Advanced Research 11, n. 03 (31 marzo 2023): 226–29. http://dx.doi.org/10.21474/ijar01/16411.

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Evolution refers to genetic changes in populations of organisms through time that lead to differences among them and the theory proposed to explain this concept is called the THEORY OF EVOLUTION. The credit of deriving a probable evolutionary pathway through systematic study of evolution of contemporary organisms from the earliest protoplast goes to Charles Darwin. The present review article makes an effort to understand, Darwins theory of evolution as such and its analysis in the light of recent advances in Science and Technology. The article has tried to introduce the concept of Neo-Darwinism too.

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Korsgaard, Ove. "Om Grundtvigs udviklingslære - og noget om Darwins". Grundtvig-Studier 62, n. 1 (1 gennaio 2011): 124–55. http://dx.doi.org/10.7146/grs.v62i1.16583.

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Om Grundtvigs udviklingslære - og noget om Darwins[About Grundtvig ’s theory of evolution - and something about Darwin ’s]By Ove KorsgaardThe idea expressed in the Danish word “udvikling” (meaning both ‘development’ and ‘evolution’) forms a principal category in the works of, respectively, Grundtvig and Darwin. However, while Darwin studied nature, Grundtvig was primarily preoccupied with history. Grundtvig’s two-front war against materialism and idealism is reflected in a great part of his writings. As far as nature is concerned, he was looking for a third position offering a different stance compared to the trends dominating in contemporary theology and natural science. Departing from his essay “On Man’s Condition in the World” from 1817, Grundtvig started to sketch a theory of evolution based upon a model of nature depicted as a ladder with each step representing a particular quality. Mineral kingdom stands for form, vegetable kingdom additionally for life, animal kingdom supplements with consciousness and, finally, human beings with self-consciousness. According to Grundtvig, it is the interaction between “hand and mouth” - from the grip of the hand to an understanding expressed in language - that is the most important motivating drive in the development of self-consciousness. In an epilogue, the author refers to natural scientist Jesper Hoffmeyer, who questions whether Darwin in his works on evolutionism did offer an exhaustive explanation of evolution. Hoffmeyer himself refuses to choose between believing in a conception of nature in which an intelligent being cannot possibly feel at home and believing that man becomes a living soul by receiving the breath of God.

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Salanskis, Emmanuel. "« Anti-Darwin »". Archives de Philosophie Tom 84, n. 1 (2021): 133. http://dx.doi.org/10.3917/aphi.841.0133.

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Bungum, Hilmar, e Olav Eldholm. "Geologen Darwin". Naturen 143, n. 02 (3 giugno 2019): 51–61. http://dx.doi.org/10.18261/issn.1504-3118-2019-02-03.

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Aury, Mathieu. "Darwin révolutionnaire ?" Multitudes 16, n. 2 (2004): 49. http://dx.doi.org/10.3917/mult.016.0049.

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Schafer, Paul M. "After Darwin". Dialogue and Universalism 15, n. 1 (2005): 79–92. http://dx.doi.org/10.5840/du2005151/266.

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Martinez-Reina, Marlon. "Charles Darwin". Resonance 27, n. 9 (24 settembre 2022): 1541–49. http://dx.doi.org/10.1007/s12045-022-1447-6.

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ALLEN, WILLIAM. "Challenging Darwin". BioScience 55, n. 2 (2005): 101. http://dx.doi.org/10.1641/0006-3568(2005)055[0101:cd]2.0.co;2.

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Milks, Kirstin, Frank Brown Cloud e Glenn Branch. "Charles Darwin". American Biology Teacher 84, n. 7 (1 settembre 2022): 449. http://dx.doi.org/10.1525/abt.2022.84.7.449.

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Habas, Christophe. "De Darwin". Humanisme N° 276, n. 1 (1 marzo 2007): 61–65. http://dx.doi.org/10.3917/huma.276.0061.

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O’Connell, Jeff, e Michael Ruse. "After Darwin". Secular Studies 1, n. 2 (10 ottobre 2019): 161–85. http://dx.doi.org/10.1163/25892525-00101004.

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Abstract In the second half of the nineteenth century, many people lost their faith in the Christian God. Nevertheless, they were eager to show that this move towards a secular world picture did not mean the end of morality and that it could continue as much before. In a Darwinian age this was not possible and the Christian cherishing of the virtue of meekness was replaced by a moral respect for vigor and effort directed both towards self-realization and to the well-being of society. We compare the British moves to those promoted by the German philosopher Friedrich Nietzsche. There are significant similarities but also differences that reflect the British industrialized notion of progress versus the German idealistic notion of progress.

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BYERLY, HENRY. "Darwin Reconstructed". Biology & Philosophy 12, n. 2 (febbraio 1997): 265–73. http://dx.doi.org/10.1023/a:1017903729173.

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Stangroom, Jeremy. "Darwin queen". Philosophers' Magazine, n. 11 (2000): 46–48. http://dx.doi.org/10.5840/tpm20001122.

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Gray, Roy. "Towards Darwin". Physics World 8, n. 10 (ottobre 1995): 78–80. http://dx.doi.org/10.1088/2058-7058/8/10/39.

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Campbell, Anthony K., e Stephanie B. Matthews. "Darwin diagnosed?" Biological Journal of the Linnean Society 116, n. 4 (26 agosto 2015): 964–84. http://dx.doi.org/10.1111/bij.12632.

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Almeida, A. M. R. "Darwin who?" Science 345, n. 6194 (17 luglio 2014): 260. http://dx.doi.org/10.1126/science.1255865.

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Beardsley, Tim. "Darwin Denied". Scientific American 273, n. 1 (luglio 1995): 12–14. http://dx.doi.org/10.1038/scientificamerican0795-12.

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Shermer, Michael. "Darwin Misunderstood". Scientific American 300, n. 2 (febbraio 2009): 34. http://dx.doi.org/10.1038/scientificamerican0209-34.

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Moore, Randy. "EVOLUTION: DARWIN". American Biology Teacher 73, n. 2 (1 febbraio 2011): 116–17. http://dx.doi.org/10.1525/abt.2011.73.2.12.

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Desmond, Adrian. "Darwin l'abolitionniste". Le Débat 158, n. 1 (2010): 91. http://dx.doi.org/10.3917/deba.158.0091.

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Clark, G. A., e C. M. Barton. "Rediscovering Darwin". Archeological Papers of the American Anthropological Association 7, n. 1 (28 giugno 2008): 309–19. http://dx.doi.org/10.1525/ap3a.1997.7.1.309.

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Berry, R. J. "After Darwin". Nature 314, n. 6006 (marzo 1985): 34. http://dx.doi.org/10.1038/314034b0.

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Belden, David. "DarWin-Win". Tikkun 24, n. 5 (settembre 2009): 62–64. http://dx.doi.org/10.1215/08879982-2009-5025.

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Nicolaas Van Den Berg, Arie. "Darwin Misunderstood". American Journal of Life Sciences 3, n. 4 (2015): 322. http://dx.doi.org/10.11648/j.ajls.20150304.21.

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Cheng, Hai-Yang, George W. S. Hou, Wai-Yee Keung e Lincoln Wolfenstein. "Darwin Chang". Physics Today 59, n. 6 (giugno 2006): 77–78. http://dx.doi.org/10.1063/1.2218566.

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