Wetten europameister

wetten europameister

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Wetten Europameister Video

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A Feast for Crows. Therefore, I choose to believe in that which I know is scientifically impossible; spontaneous generation arising to evolution.

If he had photocopies of the paper, that would not have happened. The correct citation is:. I went to the library and found the [September ] article.

The quote is a complete fabrication. What the article does say is:. The great idea emerges originally in the consciousness of the race as a vague intuition; and this is the form it keeps, rude and imposing, in myth, tradition and poetry.

This is its core, its enduring aspect. In this form science finds it, clothes it with fact, analyses its content, develops its detail, rejects it, and finds it ever again.

In achieving the scientific view, we do not ever wholly lose the intuitive, the mythological. Both have meaning for us, and neither is complete without the other.

The Book of Genesis contains still our poem of the Creation; and when God questions Job out of the whirlwind, He questions us.

Let me cite an example. Throughout our history we have entertained two kinds of views of the origin of life: In the 17th to 19th centuries those opinions provided the ground of a great and bitter controversy.

There came a curious point, toward the end of the 18th century, when each side of the controversy was represented by a Roman Catholic priest.

The principle opponent of the theory of the spontaneous generation was then the Abbe Lazzaro Spallanzani, an Italian priest; and its principal champion was John Turberville Needham, an English Jesuit.

Since the only alternative to some form of spontaneous generation is a belief in supernatural creation, and since the latter view seems firmly implanted in the Judeo-Christian theology, I wondered for a time how a priest could support the theory of spontaneous generation.

Needham tells one plainly. The opening paragraphs of the Book of Genesis can in fact be reconciled with either view.

In its first account of Creation, it says not quite that God made living things, but He commanded the earth and waters to produce them. The language used is: Let the earth bring forth the living creature after his kind.

The myth itself therefore offers justification for either view. Needham took the position that the earth and waters, having once been ordered to bring forth life, remained ever after free to do so; and this is what we mean by spontaneous generation.

This great controversy ended in the midth century with the experiments of Louis Pasteur, which seemed to dispose finally of the possibility of spontaneous generation.

For almost a century afterward biologists proudly taught their students this history and the firm conclusion that spontaneous generation had been scientifically refuted and could not possibly occur.

Does this mean that they accepted the alternative view, a supernatural creation of life? They had no theory of the origin of life, and if pressed were likely to explain that questions involving such unique events as origins and endings have no place in science.

A few years ago, however, this question re-emerged in a new form. Conceding that spontaneous generation doe not occur on earth under present circumstances, it asks how, under circumstances that prevailed earlier upon this planet, spontaneous generation did occur and was the source of the earliest living organisms.

Within the past 10 years this has gone from a remote and patchwork argument spun by a few venturesome persons--A. Oparin in Russia, J. Haldane in England--to a favored position, proclaimed with enthusiasm by many biologists.

Have I cited here a good instance of my thesis? I had said that in these great questions one finds two opposed views, each of which is periodically espoused by science.

In my example I seem to have presented a supernatural and a naturalistic view, which were indeed opposed to each other, but only one of which was ever defended scientifically.

In this case it would seem that science has vacillated, not between two theories, but between one theory and no theory. That, however, is not the end of the matter.

Our present concept of the origin of life leads to the position that, in a universe composed as ours is, life inevitably arises wherever conditions permit.

We look upon life as part of the order of nature. It does not emerge immediately with the establishment of that order; long ages must pass before [page page ] it appears.

Yet given enough time, it is an inevitable consequence of that order. When speaking for myself, I do not tend to make sentences containing the word God; but what do those persons mean who make such sentences?

They mean a great many different things; indeed I would be happy to know what they mean much better than I have yet been able to discover.

I have asked as opportunity offered, and intend to go on asking. What I have learned is that many educated persons now tend to equate their concept of God with their concept of the order of nature.

This is not a new idea; I think it is firmly grounded in the philosophy of Spinoza. When we as scientists say then that life originated inevitably as part of the order of our universe, we are using different words but do not necessary mean a different thing from what some others mean who say that God created life.

It is not only in science that great ideas come to encompass their own negation. I think that this extended quote shows that the "quote" is not even correct as a paraphrase.

The quote reflects neither the words or the spirit of what Dr. I apologize for the length of this quote. I think it is only fair to give Dr.

Wald ample time and space for his views to be expressed. One answer to the problem of how life originated is that it was created.

This is an understandable confusion of nature with terminology. Men are used to making things; it is a ready thought that those things not made by men were made by a superhuman being.

Most of the cultures we know contain mythical accounts of a supernatural creation of life. Our own tradition provides such an account in the opening chapters of Genesis.

There we are told that beginning on the third day of the Creation, God brought forth living creatures- first plants, then fishes and birds, then land animals and finally man.

The more rational elements of society, however, tended to take a more naturalistic view of the matter. This is the view that came to be called spontaneous generation.

Few scientists doubted it. Aristotle, Newton, William Harvey, Descartes, van Helmont all accepted spontaneous generation without serious inquiry.

Indeed, even the theologians- witness the English priest John Turberville Needham- could subscribe to this view, for Genesis tells us, not that God created plants and most animals directly, but that he bade the earth and waters to bring them forth; since this directive was never rescinded, there is nothing heretical in believing that the process has continued.

But step by step, in a great controversy that spread over two centuries, this belief was whittled away until nothing remained of it.

First the Italian Francisco Redi shoed in the 17th century that meat placed under a screen, so that flies cannot lay their eggs on it, never develops maggots.

Then in the following century the Italian Abbe Lazzaro Spallanzani showed that a nutritive broth, sealed off from the air while boiling, never develops microorganisms, and hence never rots.

Spallanzani could defend his broth; when he broke the seal of his flasks, allowing new air to rush in, the broth promptly began to rot. He could find no way, however, to show that the air inside the flask had not been vitiated.

Pasteur too used a flask containing boiling broth, but instead of sealing off the neck he drew it out in a long, S-shaped curve with its end open to the air.

While molecules of air could pass back and forth freely, the heavier particles of dust, bacteria, and molds in the atmosphere were trapped on the walls of the curved neck and only rarely reached the broth.

In such a flask, the broth seldom was contaminated; usually it remained clear and sterile indefinitely. It is no easy matter to deal with so deeply ingrained and common-sense a belief as that in spontaneous generation.

One can ask for nothing better in such a pass than a noisy and stubborn opponent, and this Pasteur had in the naturalist Felix Pouchet, whose arguments before the French Academy of Sciences drove Pasteur to more and more rigorous experiments.

We tell this story to beginning students in biology as though it represented a triumph of reason over mysticism. In fact it is very nearly the opposite.

The reasonable view was to believe in spontaneous generation; the only alternative, to believe in a single, primary act of supernatural creation.

There is no third position. For this reason many scientists a century ago chose to regard the belief in spontaneous generation as a "philosophical necessity".

It is a symptom of the philosophical poverty of our time that this necessity is no longer appreciated. Most modern biologists, having reviewed with satisfaction the downfall of the spontaneous generation hypothesis, yet unwilling to accept the alternative belief in special creation, are left with nothing.

I think a scientist has no choice but to approach the origin of life through a hypothesis of spontaneous generation.

What the controversy reviewed above showed to be untenable is only the belief that living organisms arise spontaneously under present conditions.

We have now to face a somewhat different problem: Wald spends quite some time dealing with the issue of the probability of life arising spontaneously.

I again quote Dr. With every event one can associate a probability - the chance that it will occur. This is always a fraction, the proportion of times an event occurs in a large number of trials.

Sometimes the probability is apparent even without trial. When one has no means of estimating the probability beforehand, it must be determined by counting the fraction of successes in a large number of trials.

Our everyday concept of what is impossible, possible, or certain derives from our experience; the number of trials that may be encompassed within the space of a human lifetime, or at most within recorded human history.

In this colloquial, practical sense I concede the spontaneous generation of life to be "impossible". It is impossible as we judge events in the scale of human experience.

We shall see that this is not a very meaningful concession. For one thing, the time with which our problem is concerned is geological time, and the whole extent of human history is trivial in the balance.

We shall have more to say of this later.

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