Stephen Jay Gould (1941 – 2002)
American geologist, paleontologist, evolutionary biologist and popular-science author, who spent most of his career teaching at Harvard University and working at the American Museum of Natural History in New York.
In short, the root-head turns the crab into a Darwinian cipher, a feeding machine working entirely in the parasite's service. The castrated crab can make no contribution to its own evolutionary history; its "Darwinian fitness" has become flat zero. ...But ever so carefully, for the parasite must maintain the crab in constant and perfect servitude - not draining the host enough to kill this golden goose, but not letting the crab do anything for its own Darwinian benefit.
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.
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.
[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).
The classical argument for why a supposedly decent and moral creature like Homo sapiens can mistreat and even extirpate other species rests upon an extreme position in a continuum. The Cartesian tradition, formulated explicitly in the seventeenth century, but developed in "folk" and other versions throughout human history no doubt, holds that other animals are little more than unfeeling machines, with only humans enjoying "consciousness," however defined.
When we look to presumed sources of origin for competing evolutionary explanations of the giraffe's long neck, we find either nothing at all, or only the shortest of speculative conjectures. Length, of course, need not correspond with importance. Garrulous old Polonius, in a rare moment of clarity, reminded us that "brevity is the soul of wit" (and then immediately vitiated his wise observation with a flood of woolly words about Hamlet's Madness.)
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.
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.
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.
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?
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.
What constitutes the primordium of the adult parasite [ Rhizocephala]? What can be injected through the narrow opening of the dart's hypodermic device? ...Imagine going through such complexity as nauplius, cyprid, and kentrogon - and then paring yourself down to just a few cells for a quick and hazardous transition to the adult stage. What a minimal bridge at such a crucial transition! ...But other species have achieved the ultimate reduction to a single cell! The dart injects just one cell into the host's interior, and the two parts of the life cyle maintain their indispensable continuity by an absolutely minimal connection - as though, within the rhizocephalan life cycle, nature has inserted a stage analogous to the fertilized egg that establishes minimal connection between generations in ordinary sexual organisms.
If I could have those sixty seconds within Bradypus... would I not receive a plea for humans to pause, reassess - and above all, slow down?
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.
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.
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.
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.
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.
Flies can eat toads! (Although astonishment may be lessened in noting that the tiny toads are much smaller than enormous fly larvae.) Unusually large insects and maximally small vertebrates have also been featured in the few other recorded cases of such reversals - frogs, small birds, even a mouse, consumed by praying mantids, for example.
If there is any consistent enemy of science, it is not religion, but irrationalism.