Argument.—A reasoned classification of organisms suggests that a process of evolution has taken place. It suggests logical relationships between organisms, while the results of embryology and palæontology suggest chronological relationships. Yet this kinship of organisms might only be a logical, and not a material one. Evolution may have occurred somewhere, but it might be argued that the ideas of species have generated each other in a Creative Thought. But transformism may be produced experimentally, and so science has adopted a mechanistic hypothesis of the nature of the process. Transformism of species depends on the occurrence of variations, but these arise spontaneously and independently of each other, and they must be co-ordinated. This co-ordination of variations cannot be the work of the environment. Variations are cumulative, and they exhibit direction, and this direction is either an accidental one, or it is the expression of an impetus or directing agency in the varying organism itself. The problem of the cause of variation is only a pseudo-problem.
CHAPTER VII
THE MEANING OF EVOLUTION[245]
Argument.—If we assume the existence of an evolutionary process, the results of morphology, embryology, and palæontology ought to enable us to trace the directions followed during this process. But these results are still so uncertain that they indicate only a few main lines of transformism. Phylogenetic trees are largely conjectural in matters of detail. Evolution has resulted in the establishment of several dominant groups of organisms—the metatrophic bacteria, the chlorophyllian organisms, the arthropods, and the vertebrates. Each of these groups displays certain characters of morphology, energy-transformation, and behaviour; and a certain combination of characters is concentrated in each of the groups. But there is a community of character in all organisms which have arisen during the evolutionary process. The transformation of kinetic into potential energy is characteristic of the chlorophyllian organisms. The utilisation of potential energy, and its conversion into the kinetic energy of regulated bodily activity, by means of a sensori-motor system, is characteristic of the animal. The bacteria carry to the limit the energy-transformations begun in the tissues of the plants and animals. Immobility and unconsciousness characterise the plant, mobility and consciousness the animal. Animals indicate two types of actions—intelligent actions and instinctive actions. Instinctive activity involves the habitual exercise of modes of action that have been inherited. Intelligent activities involve the exercise of modes of action that are not inherited, but which are acquired by the animal during its own lifetime, and are the results of perceptions which show the animal that its activity is relative to an outer environment.
CHAPTER VIII
THE ORGANIC AND THE INORGANIC[289]
Argument.—A strictly mechanistic hypothesis of evolution compels us to regard the organic world, and the inorganic environment with which it interacts, as a physico-chemical system. All the stages of an evolutionary process must therefore be equally complex: they are simply phases, or rearrangements, of the elements of a transforming system. The physics on which these mechanistic hypotheses were based was that of a discontinuous, granular, Newtonian universe, that is, one consisting of discrete particles, or mass-points, attracting or repelling each other with forces which are functions of the distances between them. It was a spatially extended system of parts. Therefore at all stages in an evolutionary process, or one of individual development, the elements of the system constitute an extensive manifoldness, and the obligation of mechanistic hypotheses of evolution and development to accept this view has shaped modern theories of heredity. Life is an intensive manifoldness, but in individual or racial evolution this intensive manifoldness becomes an extensive manifoldness. Life is a bundle of tendencies which can co-exist, but which cannot all be fully manifested, in the same material constellation, therefore these tendencies become dissociated in the evolutionary process. In this dissociation there is direction and co-ordination, which are the Vital Impetus of Bergson, or the Entelechy of Driesch.
Entelechy is an elemental agency in nature which we are compelled to postulate because of the failure of mechanism. It is not spirit, nor a form of energy, but the direction and co-ordination of energies. There is a sign, or direction of inorganic happening which absolutely characterises the processes which are capable of analysis by physico-chemical methods of investigation, and the result of this direction of inorganic happening is material inertia. Yet this direction cannot be universal: it must be evaded somewhere in the universe. It is evaded by the organism.
The problem of the nature of life is only a pseudo-problem.