file: "Ch. 12 deChardin R.Kook v.lnk"
Evolution as Gd's Mechanism for Progressive Spiritual Growth
The Laws of Nature and the Human Brain
INSERT
The Destiny of Man....= whole page, or two.
"Human Destiny" p. 156-157
However, in this duNouy is wrong, as we have seen previously.
Nevertheless, the ideas he develops are quite interesting, and do not rely on this erroneous conception of entropic processes.
p. 157-159
The eminent mathematical physicist Hermann Weyl is cautioous in his approach to both types of explanation of the emergence of life.
Regarding evolutionary theory he said:
Weyl accepts the possible validity of a teleological component, but stresses that the advancement of scientific knowledge can continue only by using the scientific method, as far as it can be pushed.
The Phenomenon Of Man
The introduction by Huxley provides a good summary of the essence of the book, and the following is an extract from that introduction:
Teilhard deChardin himself summarizes his work in a 'postcript' to the book:
C.E.M. Joad
After discussing Hennri Bergson's "Creative Evolution" and similar works, Joad continues:
Barrow and Tipler have recently written a book espousing an updated version of the ideas of deChardin and others entitled " XXXXXXXXXXXXX" .
A positive interpretation of the concept of evolution within the context of Torah Judaism was given by Harav Kook in his work "Orot Hakodesh" :
Nevertheless as Blum said: [p.186]
Pere [Father] Pierre Teilhard de Chardin was a Jesuit Priest.
[for end of quote from p.27] As we have seen, his statement is incorrect - the process is not "counter to the second law of thermodynamics".
Bergson was an influentiial French Jewish philosopher at the turn of the century. He favoured 'intuition' over intellect, and believed that all life was an uninterrupted flow.
I do not quote from it because the book was not yet available at the time of writing.
Taken from "Challenge" pp.136-138.
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� S T � � � � � � � � M ]{wwwwwwjjjjjjjjjjjjj � � � ��������� ����������� ����������� h �� scientists--though certainly not the majority--have been led to recognize the existence of a directing itelligence behind the machinery of evolutionary development. To quote Nobel Prize-winning physiologist Sir John Eccles :
I believe that there is a Divine Providence operating over and above the materialist happenings of biological evolution. That belief brands me as a finalist . We must not dogmatically assert that biological evolution in its present form is the ultimate truth. Rather we should believe that it is the main story and that in some mysterious way there is guidance in the chain of contingency that has led to us.
Some have come to this recognition due to their conviction that the laws of nature cannot ever hope to explain such phenomena as mind, consciousness and free will. Others feel that these can be explained by a new form of laws of nature, but that the laws of nature show clear evidence of having themselves been designed. According to Nobel Prize-winng physicist Arthur Compton :
The scientist. . . .feels that God is in nature, that the orderly ways in which nature works are themselves manifestations of God's will and purpose. Its laws are his orderly way of working.
In the words of P.C. Davies :
Should we conclude that the universe is a product of design? The new physics and the new cosmology hold out a tantalizing promise: that we might be able to explain how all the physical structures in the universe have come to exist, automatically, as a result of natural processes. We should then no longer have need for a Creator in the traditional sense. Nevertheless, though science may explain the world, we still have to explain science. The laws which enable the universe to come into being spontaneously seem themselves to be the product of exceedingly ingenious design. If physics is the product of design, the universe must have a purpose, and the evidence of modern physics suggests strongly to me that the purpose includes us.
Still others feel that there is no reality outside this universe but that nevertheless the complexity of mind has given rise to a new level of reality in which concepts such as purpose and meaning can be applied to natural processes such as evolution. According to Nobel Prize-winning physiologist Roger Sperry :
Yes, the point here is not only that new forces and new laws of the universe emerge at higher levels and that the higher cannot be fully explained or understood in terms of the lower, as has frequently been noted in the past--nor even that it is largely the new non-material space-time factors as well as the material components, that determine the nature of reality. . . .
Materialistic thinking commits similar errors, when in line with reductionist doctrine, it teaches that the forces and laws of the universe are blind, impersonal, purposeless and uncaring. . . .
Even below man, evolution as it progresses acquires a directionality and a complex self-built design with higher level controls that hardly fit the old mechanistic concept of a blind purposeless machine. Evolution can be viewed as a gradual emergence of increased purposefulness among the forces that move and govern living things.
However they conceive the situation, these scientists are united in the belief that the process of evolution is a purposive one, that human life is meaningful, and that the emergence of (human) consciousness and free will is an event of major cosmic significance.
The science and mathematics of complexity theory are still in their infancy, however it is already clear that the most complex structures known to man are that of his own brain.
P. 235 Source?
See Chapter 5b.
Arthur Compton, The Freedom of Man, p. 79: quoted in Barth.
Davies "Superforce", p. 243.
"Nobel Prize Conversations"
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� %�t� � � � � � � � � � � � � � � � � � \ }}vvv B � # + , - . = > ? @ N O } ~ � �xrllxrrxrrrrxr � J � � � � � � !V!W#�#�#�#�$.$T$V$v&~&yryykek__ � @ B J ] ^ f g , > ~ � � � � u v!X!Y"0"1$-rrrrrnjjjjjrrrrrrrrr � � � Similarly, the most complex processes occurring in the universe as known to man are the mental processes of man himself. According to Roger Sperry:
No one yet has described another realm of existence, creation or creative forces that even remotely compares in the vastness, complexity, diversity, wonder, and yes, beauty and meaning, with the real world revealed and described by modern science (including the human and social sciences). On our current revised terms that emphasize self-emergent holistic and transcendent qualities, the insights of science give added, not lessened, reasons for awe, respect, and reverence.
In contrast, the least complex structure known to man was that of the initial state of the universe. Thus, the process of cosmic evolution can be seen as one which developed successively into greater and greater complexity.
Similarly, the process of human evolution can be seen as one which continued this development, leading to the emergence of such complex structures and processes that they generated an entirely new level of reality.
To some, this process is not yet completed, and the next stage of cosmic development will be reached when individual humans develop their mental and moral aspects to conform to the lofty goals set by religion. Others feel that yet another level of reality can be developed by the cooperative interaction of the entire aggregate of humanity, to form a whole greater than the sum of its parts. Still others have seen the entire physical universe as poential parts of a comprehensive syneretic (?) organism.
Evolution: A Religious Interpretation
Many Biblical religionists have come to see the process of evolution as an expression of Gd's will -- as a direct creation of Gd. That is, they see the evolution of greater complexity of consciousness, free will and the concepts of purpose, meaning and moral responsibility, as a continued process of upward spiritual growth -- a process designed into the laws of nature by Gd at creation. Furthermore, they see this as an indication from Gd's Work that man is the pinnacle of creation and can develop himself to a yet higher level of spirituality.
P. 235 Source?
See Chapter 5b.
Arthur Compton, The Freedom of Man, p. 79: quoted in Barth.
Davies "Superforce", p. 243.
"Nobel Prize Conversations"
The pattern of stars in a galaxy, the structures of the stars themselves, and the interactions between them, are of a much lower order of complexity.
Blum: unidirectionality.
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As we have seen, the big bang cosmology is much closer to Biblical belief than the eternal universe approach favoured by scientists and philosophers from the Greeks to Einstein. In a similar manner, it has been argued that the theory of evolution is much closer to the Biblical belief in history and progress than was the cyclic theory of history of the Greeks.
INSERT TYPED QUOTATION.
Entropy, Complexity and Life
According to one of the most basic laws of physics -- "the second law of thermodynamics" -- the amount of disorder-or "entropy"-in the universe if constantly increasing. However, this does not mean that order or organization or complexity cannot increase anywhere in the universe -- it can , but only at the expense of a yet greater net increase in disorder in the universe as a whole.
According to Blum:
INSERT BLUM QUOTE
Thus, although it is not clear where the initial order came from, living organisms are no less bound by the laws of entropy than any other entity. We have also seen that natural processes guided by gravitational attraction -- such as planetary formation for example -- can greatly increase their complexity over time. Is there then anything unique about living organisms?
This question is hotly debated, but there are generally two approaches which give a positive answer. One speaks of a quantitative uniqueness, the other of a qualitative one.
All agree that by far the most complex entity known to man is the human brain itself. The human brain contains approximately ten billion nerve cells -- called "neurons" -- and each neuron is connected to very many other neurons. To get an idea of this amount, we quote the following figures: There are more than twice as many neurons in each human brain than there are humans on this planet. Every day, 10,000 neurons die and are not replaced -- a total of 300 million in a lifetime of 90 years -- but this is only three percent of the total amount of neurons in the brain. For these 10 billion neurons to form in a human brain in the nine months between conception and birth, on the average one and a half million must form every hour of those nine months -- 25,000 every minute!
The complex interactions between neurons has no analogue in any other entity known to man. The total complexity of all the stars of our galaxy together is less than that of one human brain! (is this true?). Thus the human brain is certainly unique. This is one approach. The second approach begins where the first leaves off. According to its proponents, the quantitative difference in complexity between the human brain and any other physical system is so vast that it gives rise to a qualitative difference. In this view, phenomena generated by the complexity of the human brain cannot be understood by the reductionist approach -- they are not explicable as the result of the interactions of the atoms in the brain. Instead, new types of interactions are generated by the complexity itself.
According to Sperry :
The point is that human nature and these higher kinds of controls in nature don't reduce any more to physical and chemical mechanisms, but have to be reckoned with now in their own form, in their own right. Vital, mental, social and other higher forces, once evolved, become just as real as the evolved forces of molecules and atoms and must be given their due, over and above the elementary physical components. It will be evident that any theology that perceives God as equated with, or imminent in, the "laws and forces of the universe" comes out on these terms with a set of values and beliefs very different from those based in the traditional reductionist interpretations of materialist science.
Once it is recognized that the human brain is unique in this respect, and that it can generate phenomena on a higher "level" than that associated with any other organism, for example, consciousness, free will, meaning, purpose, etc., the way is open to speculation regarding the transcendent level of the human psyche. According to Sperry:
P. 235 Source?
See Chapter 5b.
Arthur Compton, The Freedom of Man, p. 79: quoted in Barth.
Davies "Superforce", p. 243.
"Nobel Prize Conversations"
The pattern of stars in a galaxy, the structures of the stars themselves, and the interactions between them, are of a much lower order of complexity.
Blum: unidirectionality.
See p. 184, "The Conscious Brain", updated edition 1976, Vintage Books, Random House New York, by Steven Rose.
Sperry, p. 85.
Sperry, pp. 168-9.
an psyche. According to Sperry%� �� %�,K,�,�,�,�.�2 2 2�2�2�5I5J5�7;7Z7j8
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Varying traditional versions of what aspect or form of the human psyche can survive brain death are, of course, numerous and tend to be vague and conflicting. The most important thing about the human psyche in this view is not the atomic, molecular, or physiologic infrastructure but rather the supersedent mental events, forces and properties, per se. One looks rather to the higher special peaks in the mental life, and not to the living neural substrate of these but to the transcendent mental content itself that emerges at the very top of the multinested neuro-molecular-atomic-subatomic brain hierarchy. There are ways in which the highest aspect or form of the conscious experiences of each individual can realistically be extended in this manner to exist beyond death of the neural substrate that originally sustained it.
The Emergence of Society
Free-will is a revolt against both determinism and the probabistic determinism of "randomness".
Life is a revolt against the local increase of entropy, against the probabitiscally deterministic tendency of random processes to increase their level of disorder.
P. 235 Source?
See Chapter 5b.
Arthur Compton, The Freedom of Man, p. 79: quoted in Barth.
Davies "Superforce", p. 243.
"Nobel Prize Conversations"
The pattern of stars in a galaxy, the structures of the stars themselves, and the interactions between them, are of a much lower order of complexity.
Blum: unidirectionality.
See p. 184, "The Conscious Brain", updated edition 1976, Vintage Books, Random House New York, by Steven Rose.
Sperry, p. 85.
Sperry, pp. 168-9.
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B BgBhBiBjBpBxByBzB{yywwpjddp � J � � B{B�B�B�B�B�B�B�B�B�B�B�B�B�C C C CIC�C�C�C�C�yyryyyyryyryyryyyryy J C�C�C�D,D-D.D=D>D?DRDSF�G G HdJ J$J,J.J@xrrrxrrxrrle B @ J BhByB�B�B�C C�C�D-D>DSG G HeHfImInJAJBK#K$L {{{{{{{{{{nnnnnnnnnnn � � � If the human brain is unique, and its complexity gives rise to qualitatively new phenomenon, what higher level might there exist?
As we have seen, some scientists have postulated that complex interactions of many neurons in a brain can give rise to a higher level than that of a single neuron in a brain. Arguing in a similar manner, some scientists have speculated that a complex interaction of many human brains can give rise to a higher level than that of a single human brain.
For the first time in human history, human population can grow almost without limits. Due to modern technology, many more people can be fed with better nutrition, and infant mortality has never been as low because medical care has never been of higher standard.
There are now more people on the earth than ever before -- at the time of the Roman Empire, the total world population was approximately 200 million. Today it is almost 5 billion -- twenty-five times as much.
In addition, because of modern telecommunication systems from telephones to television, computer modems to satellites, Mankind over the entire planet can be linked in a vast network of interaction never previously possible.
There are now roughly half as many humans on the planet as there are neurons in the typical human brain -- and the brains of these billions of people are beginning to be linked in ways which were never dreamed of before.
The potential exists -- if man will use technology properly -- to link ten billiion human brains together in a way modelled on the links between the ten billion neurons in each brain. If the individual brain develops emergent properties on a level above the individual neuron, due to the number and complexity of neurons and neuronal interconnection, who can say what will develop from the interaction of billions of human brains!?
The early germ of this idea can be found in the writings of Auguste Comte" (QUOTE)
Religious Evolutionary Views
The very last words of the first creation account is "asher bana elokim la'asot" which is interpreted by the Midrash and Zohar as meaning that Gd has left to man the perfection of creation.
The quotations that follow will show the general pattern of thoughts which uses the theory of evolution as an optimistic theory of the progress of humanity, in the spirit of religion.
P. 235 Source?
See Chapter 5b.
Arthur Compton, The Freedom of Man, p. 79: quoted in Barth.
Davies "Superforce", p. 243.
"Nobel Prize Conversations"
The pattern of stars in a galaxy, the structures of the stars themselves, and the interactions between them, are of a much lower order of complexity.
Blum: unidirectionality.
See p. 184, "The Conscious Brain", updated edition 1976, Vintage Books, Random House New York, by Steven Rose.
Sperry, p. 85.
Sperry, pp. 168-9.
11 li probabilistically
Only life can have free-will.
Man is to strive to conquer the forces of nature, and utilize them to bring the universe closer to its purpose. So far Man has shown superb mastery of the laws of physics. Perhaps when Man will master the laws of psychology, sociology, and genetics and apply them in the Torah Way, Man will reach a higher level of existence "ve-netati becak ruh hadasha".
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P. 235 Source?
See Chapter 5b.
Arthur Compton, The Freedom of Man, p. 79: quoted in Barth.
Davies "Superforce", p. 243.
"Nobel Prize Conversations"
The pattern of stars in a galaxy, the structures of the stars themselves, and the interactions between them, are of a much lower order of complexity.
Blum: unidirectionality.
See p. 184, "The Conscious Brain", updated edition 1976, Vintage Books, Random House New York, by Steven Rose.
Sperry, p. 85.
Sperry, pp. 168-9.
11 li probabilistically
Only life can have free-will.
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Thus entropy always increases, even in processes where order and complexity are increasing.
Some have compared the universe to a wound-up clock which is slowly running down.
It would seem, however, that the initial state of the universe was not one of order, of a 'wound-up clock', but rather one of chaos, disorder, a 'run-down clock'.In the words of Stephen Hawking :
"Stephen Hawking's Universe" : p. 123
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"Stephen Hawking's Universe" : p. 123
See p. 184.
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"Stephen Hawking's Universe" : p. 123
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August Comte, founder of sociology, considered a human society as an organism, and cc c c c c c c c!cJczdd d+d0dKdddedfd�d�d�d�xr @ B saw the society rather than the individual man as the basic unit of Mankind. Some scientists studying 'emergent properties' such as mind and consciousness also consider the possibility that a new and higher emergent level can arise when a sufficient number of individuals combine to form a society.
It may even be that a moral being is only possible as part of a race of moral beings. Alternatively, it might be that although one moral being could be created, a race of moral beings has the potential to exist on a higher level than that possible by one moral being alone.
"Stephen Hawking's Universe" : p. 123
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"Stephen Hawking's Universe" : p. 123
See p. 184.stic determinismistically-
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All of creation manifests Gd's Glory - when it is seen in the proper perspective. Few people are immune to the beauty of mountains, lakes, flowers, or a sunset. Many poets have a heightened sensitivity and can perceive beauty even in the purely mundane. Scientists revel in the awesome complexity and beauty of nature, and physicists wax almost mystical in their contemplation of the profound subtlety and aesthetic elegance of the laws of nature themselves.
To the Rambam the contemplation of nature was the way to fulfillment of one (two) of the greatest mitzvot - 'to love and to fear the Lord'/[INSERT]
The scientific theories accounting for our presence - the theories of the big bang, planetary formation, expansion of the universe, evolution via mutation and selection and so on - are beautiful theories. Some of them - notably, the theory of evolution - are not (yet) scientifically proven. Nevertheless, even this 'evolutionary hypothesis' possesses a certain aesthetic elegance in its ability to account , in a general way at least, for so many facts. If it is actually true, then the evolutionary process is a creation of Gd, just as are all laws of nature, and just as are all the workings of the universe. As such, it would be a legitimate subject for contemplation, and should be given the respect and awe accorded to all of Gd's creations.
In addition, as long as one takes into account the Divinely bestowed aspects of man, it is possible that advances in psychology, biology, and medicine can be made by using the hypothesis that man is effectively the product of an evolutionary process. However , as just stated , one must take care not to ignore those crucial qualities of man which are due to special Divine design for example free will, spirituality, and the like.
In the meantime , while the origin theory is as yet not totally proven, it should be accepted at least as a great intellectual achievement of man - a creation of man, if not of Gd.
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