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By George C. Williams

During this paintings, George C. Williams--one of evolutionary biology's so much extraordinary scholars--examines the mechanisms and that means of common choice in evolution. Williams deals his personal standpoint on glossy evolutionary thought, together with discussions of the gene because the unit of choice, clade choice and macroevolution, range inside and between populations, stasis, and different well timed and provocative themes. In facing the levels-of-selection controversy, he urges a pervasive kind of the replicator-vehicle contrast. typical choice, he argues, occurs within the separate domain names of knowledge and subject. Levels-of-selection questions, therefore, require various theoretical units reckoning on the domain names being mentioned. In addressing those subject matters, Williams offers a synthesis of his 3 a long time of analysis and artistic suggestion that have contributed tremendously to evolutionary biology during this century.

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Additional info for Natural Selection: Domains, Levels, and Challenges (Oxford Series in Ecology and Evolution)

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In his portrayal of St. Paul (“The First Christian”), he narrates how the “first Christian” succeeded in dislodging the antique world through the metaphysical construction of an alternative reality born from the labyrinth of his own tortured soul. The phenomenon of morality that Paul invented, Nietzsche argues, distracted him from the crippling awareness that he could not fulfill ancient customs: Paul had become at once the fanatical defender and chaperone of this God and his law, and was constantly combating and on the watch for transgressors and doubters, harsh and malicious towards them and with the extremest inclination for punishment.

Altruistic) behavior. Otherwise the effects of unrestrained egoism and selfishness would lead to societal anarchy and disintegration. Here, Nietzsche’s increasingly differentiated reading of the moralistes informed his critical awareness toward the English materialists, including Darwin. Enlightenment thinkers, to reiterate, built further on the terminology and insights of the moralistes, but they overlooked the Christian temperament and moral fervor that had inspired and colored their investigations; for it was a rigorous Christian understanding of (moral) virtue that had motivated them to dissect human behavior in the first place.

For the same philistine who takes the side of all such invectives would take sides against such a genuine Darwinian ethic that was consistently carried through. (DS 39) Nietzsche’s second critique relates to Strauss’s vague and facile moral imperative: “All moral activity … is the self-determination of the individual according to the idea of the species [Gattung]” (39). Using Darwininspired terminology (Gattung), Strauss constructs a “morality” on the basis that man is part of a larger, single human species, and he hopes that that knowledge must ultimately stem his individualism.

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