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Stephen Jay Gould

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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.
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"Natural Selection and the Human Brain: Darwin vs. Wallace", p. 57

 
Stephen Jay Gould

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As a boy Kepler had been captured by a vision of cosmic splendour, a harmony of the worlds which he sought so tirelessly all his life. Harmony in this world eluded him. His three laws of planetary motion represent, we now know, a real harmony of the worlds, but to Kepler they were only incidental to his quest for a cosmic system based on the Perfect Solids, a system which, it turns out, existed only in his mind. Yet from his work, we have found that scientific laws pervade all of nature, that the same rules apply on Earth as in the skies, that we can find a resonance, a harmony, between the way we think and the way the world works.
When he found that his long cherished beliefs did not agree with the most precise observations, he accepted the uncomfortable facts, he preferred the hard truth to his dearest illusions. That is the heart of science.

 
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Not a day goes by without our using the word optimism, coined by Voltaire against Leibniz, who had demonstrated (in spite of the Ecclesiastes and with the approval of the Church) that we live in the best of possible worlds. Voltaire, very reasonably, denied that exorbitant opinion... Leibniz could have replied that a world which has given us Voltaire has some right to be considered the best.

 
Voltaire
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