From the publication of the Origin, Darwin enthusiasts have been building a kind of secular religion based on its ideas, particularly on the dark world without ultimate meaning implied by the central mechanism of natural selection.
The post Darwinism as religion: what literature tells us about evolution appeared first on OUPblog.
By James Secord
We tend to think of ‘science’ and ‘literature’ in radically different ways. The distinction isn’t just about genre – since ancient times writing has had a variety of aims and styles, expressed in different generic forms: epics, textbooks, lyrics, recipes, epigraphs, and so forth. It’s the sharp binary divide that’s striking and relatively new. An article in Nature and a great novel are taken to belong to different worlds of prose. In science, the writing is assumed to be clear and concise, with the author speaking directly to the reader about discoveries in nature. In literature, the discoveries might be said to inhere in the use of language itself. Narrative sophistication and rhetorical subtlety are prized.
This contrast between scientific and literary prose has its roots in the nineteenth century. In 1822 the essayist Thomas De Quincey broached a distinction between the ‘the literature of knowledge’ and ‘the literature of power.’ As De Quincey later explained, ‘the function of the first is to teach; the function of the second is to move.’ The literature of knowledge, he wrote, is left behind by advances in understanding, so that even Isaac Newton’s Principia has no more lasting literary qualities than a cookbook. The literature of power, on the other hand, lasts forever and draws out the deepest feelings that make us human.
The effect of this division (which does justice neither to cookbooks nor the Principia) is pervasive. Although the literary canon has been widely challenged, the university and school curriculum remains overwhelmingly dominated by a handful of key authors and texts. Only the most naive student assumes that the author of a novel speaks directly through the narrator; but that is routinely taken for granted when scientific works are being discussed. The one nineteenth-century science book that is regularly accorded a close reading is Charles Darwin’s On the Origin of Species (1859). A number of distinguished critics have followed Gillian Beer’s Darwin’s Plots in attending to the narrative structures and rhetorical strategies of other non-fiction works – but surprisingly few.
It is easy to forget that De Quincey was arguing a case, not stating the obvious. A contrast between ‘the literature of knowledge’ and ‘the literature of power’ was not commonly accepted when he wrote; in the era of revolution and reform, knowledge was power. The early nineteenth century witnessed remarkable experiments in literary form in all fields. Among the most distinguished (and rhetorically sophisticated) was a series of reflective works on the sciences, from the chemist Humphry Davy’s visionary Consolations in Travel (1830) to Charles Lyell’s Principles of Geology (1830-33). They were satirised to great effect in Thomas Carlyle’s bizarre scientific philosophy of clothes, Sartor Resartus (1833-34).
These works imagined new worlds of knowledge, helping readers to come to terms with unprecedented economic, social, and cultural change. They are anything but straightforward expositions or outdated ‘popularisations’, and deserve to be widely read in our own era of transformation. Like the best science books today, they are works in the literature of power.
James Secord is Professor of History and Philosophy of Science at the University of Cambridge, Director of the Darwin Correspondence Project, and a fellow of Christ’s College. His research and teaching is on the history of science from the late eighteenth century to the present. He is the author of the recently published Visions of Science: Books and Readers at the Dawn of the Victorian Age.
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Image credit: Charles Darwin. By J. Cameron. Public domain via Wikimedia Commons
The post When science stopped being literature appeared first on OUPblog.
This is the latest post in our regular OUPblog column SciWhys. Every month OUP editor and author Jonathan Crowe will be answering your science questions. Got a burning question about science that you’d like answered? Just email it to us, and Jonathan will answer what he can. Today: how do organisms evolve?
By Jonathan Crowe
The world around us has been in a state of constant change for millions of years: mountains have been thrust skywards as the plates that make up the Earth’s surface crash against each other; huge glaciers have sculpted valleys into the landscape; arid deserts have replaced fertile grasslands as rain patterns have changed. But the living organisms that populate this world are just as dynamic: as environments have changed, so too has the plethora of creatures inhabiting them. But how do creatures change to keep step with the world in which they live? The answer lies in the process of evolution.
Many organisms are uniquely suited to their environment: polar bears have layers of fur and fat to insulate them from the bitter Arctic cold; camels have hooves with broad leathery pads to enable them to walk on desert sand. These so-called adaptations – characteristics that tailor a creature to its environment – do not develop overnight: a giraffe that is moved to a savannah with unusually tall trees won’t suddenly grow a longer neck to be able to reach the far-away leaves. Instead, adaptations develop over many generations. This process of gradual change to make you better suited to your environment is called what’s called evolution.
So how does this change actually happen? In previous posts I’ve explored how the information in our genomes acts as the recipe for the cells, tissues and organs from which we’re constructed. If we are somehow changing to suit our environment, then our genes must be changing too. But there isn’t some mysterious process through which our genes ‘know’ how to change: if an organism finds its environment turning cold, its genome won’t magically change so that it now includes a new recipe for the growth of extra fur to keep it warm. Instead, the raw ‘fuel’ for genetic change is an entirely random process: the process of gene mutation.
In my last post, I considered how gene mutation alters the DNA sequence of a gene, and so alters the information stored by that gene. If you change a recipe when cooking, the end product will be different. And so it is with our genome: if the information stored in our genome – the recipe for our existence – changes, then we must change in some way too.
I mentioned above how the process of mutation is random. A mutation may be introduced when an incorrect DNA ‘letter’ is inserted into a growing chain as a chromosome is being copied: instead of manufacturing a stretch of DNA with the sequence ATTGCCT, an error may occur at the second position, to give AATGCCT. But it’s just as likely that an error could have been introduced at the sixth position instead of the second, with ATTGCCT becoming ATTGCGT. Such mutations are entirely down to chance.
And this is where we encounter something of a paradox. Though the mutations that occur in our genes to fuel the process of evolution do so at random, evolution itself is anything but random. So how can we reconcile this seeming conflict?
To answer this question, let’s imagine a population of sheep, all of whom have a woolly coat of similar thickness. Quite by chance, a gene in one of the sheep in the population picks up a mutation so that offspring of that sheep develop a slightly thicker coat. However, the thick-coated sheep is in a minority: most of the population carry the normal, non-mutated gene, and so have coats of normal thickness. Now, the sheep population live in a fairly tempera