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Simon Conway Morris

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Convergence is, in my opinion, not only deeply fascinating but, curiously, it is as often overlooked. More importantly, it hints at the existence of a deeper structure to biology. It helps us to delineate a metaphorical map across which evolution must navigate. In this sense the Darwinian mechanisms and the organic substrate we call life are really a search engine to discover particular solutions, including intelligence and—risky thought—perhaps deeper realities?
Astronomy and Geophysics: Vol. 46, No. 4: "Aliens like us?"

Simon Conway Morris

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We are in the grip of some kind of an attractor, and when we look back at history, we can have a sense, I think, that we have never been here before. But we are so accustomed to causal thought, that we assume we have been pushed here, pushed here by historical necessity, by bad political decisions, by the vicissitudes of evolution (cultural and otherwise). I don’t think so. I think we have been pulled here, that we are under the aegis of a kind of an attractor. Some people would call it a “destiny”, but what it is is a dream that is pulling us deeper and deeper into the adventure of existential becoming. And faster and faster—that’s the other thing. Deeper and deeper, faster and faster, so that the rate of change that people were accustomed to before the Industrial Revolution, for example—we can barely conceive of such slow-moving, stately, meta-stable societies. On the other hand, within the 20th Century, the acceleration has been even more intense, and continues to accelerate.

Terence McKenna

What is found in biology is mechanisms, mechanisms built with chemical components and that are often modified by other, later, mechanisms added to the earlier ones. While Occam's razor is a useful tool in the physical sciences, it can be a very dangerous implement in biology. It is thus very rash to use simplicity and elegance as a guide in biological research. While DNA could be claimed to be both simple and elegant, it must be remembered that DNA almost certainly originated fairly close to the origin of life when things were necessarily simple or they would not have got going.
Biologists must constantly keep in mind that what they see was not designed, but rather evolved. It might be thought, therefore, that evolutionary arguments would play a large part in guiding biological research, but this is far from the case. It is difficult enough to study what is happening now. To figure out exactly what happened in evolution is even more difficult. Thus evolutionary achievements can be used as hints to suggest possible lines of research, but it is highly dangerous to trust them too much. It is all too easy to make mistaken inferences unless the process involved is already very well understood.

Francis Crick

I should premise that I use the term Struggle for Existence in a large and metaphorical sense, including dependence of one being on another, and including (which is more important) not only the life of the individual, but success in leaving progeny.

Charles Darwin

Ben Stein: What do think is the possibility that intelligent design might turn out to be the answer to some issues in genetics, or in evolution?
Richard Dawkins: Well, it could come about in the following way: it could be that at some earlier time, somewhere in the universe, a civilization evolved by probably some kind of Darwinian means to a very, very high level of technology, and designed a form of life that they seeded onto, perhaps, this planet. Now that is a possibility, and an intriguing possibility. And I suppose it's possible that you might find evidence for that if you look at the details of our chemistry, molecular biology, you might find a signature of some sort of designer, and that designer could well be a higher intelligence from elsewhere in the universe. But that higher intelligence would itself have had to come about by some explicable, or ultimately explicable, process. It couldn't have just jumped into existence spontaneously. That's the point.

Richard Dawkins

When a person turns and faces himself in order to understand himself, he steps, as it were, in the way of that first self, halts that which was turned outward in hankering for and seeking after the surrounding world that is its object, and summons it back from the external. In order to prompt the first self to this withdrawal, the deeper self lets the surrounding world remain what it is-remain dubious. This is indeed the way it is; the world around us is inconstant and can be changed into the opposite at any moment, and there is not one person who can force this change by his own might or by the conjuration of his wish. The deeper self now shapes the deceitful flexibility of the surrounding world in such a way that it is no longer attractive to the first self. Then the first self either must proceed to kill the deeper self, to render it forgotten, whereby the whole matter is given up; or it must admit that the deeper self is right, because to want to predicate constancy of something that continually changes is indeed a contradiction, and as soon as one confesses that it changes, it can of course, change in that same moment. However much that first self shrinks from this, there is no wordsmith so ingenious or no thought-twister so wily that he can invalidate the deeper self’s eternal claim. There is only one way out, and that is to silence the deeper self by letting the roar of inconstancy drown it out.

Soren Aabye Kierkegaard
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