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Hominization, also called anthropogenesis, refers to the process of becoming human, and is used in somewhat different contexts in the fields of paleontology and paleoanthropology, archaeology, philosophy, and theology.
As of 2013 [update] , paleoanthropologists tend to regard the search for a precise point of hominization as somewhat irrelevant, seeing the process as gradual. Anatomically modern humans (AMH, or AMHS) developed within the species Homo sapiens about 200,000 years ago.
Many thinkers have attempted to explain hominization – from Classical times through Hobbes, Rousseau, Hegel, and Engels, who wrote an essay on The Part Played by Labour in the Transition from Ape to Man . The contemporary study of hominization in archeology often looks for signs that mark out human habitations from pre-human forms: for example, the use of grave goods. [1] [2]
In ancient philosophy, "hominization" referred to the ensoulment of the human fetus. When the soul is said to enter the fetus at some time later than conception, this is sometimes called "delayed hominization", as in the Aristotelian belief in ensoulment 40 days after conception. [3] [4]
In the context of modern theistic evolution, "hominization" refers to the theory that there was a point at which a population of hominids who had (or may have) evolved by a process of evolution acquired souls and thus (with their descendants) became fully human in theological terms. This group might be restricted to Adam and Eve, or indeed to Mitochondrial Eve, although versions of the theory allow for larger populations. The point at which this occurred should essentially be the same as in paleoanthropology and archeology, but theological discussion of the matter tends to concentrate on the theoretical. The term "special transformism" refers to theories of a divine intervention of some sort, achieving hominization. [5]
The process and means by which hominization occurs is a key problem in theistic evolutionary thought, at least for the Abrahamic religions, for which the belief that animals do not have souls but humans do is a core teaching. Scientific accounts of the origin of the universe, origin of life and subsequent evolution of pre-human life forms may not cause any difficulty (helped by the reluctance of science itself to say anything about what preceded the Big Bang) but the need to reconcile religious and scientific views of hominization and account for the addition of a soul to humans remains a problem. Several 19th-century theologians attempted specific solutions, including the Catholics John Augustine Zahm and St. George Jackson Mivart, but tended to come under attack from both the theological and biological camps. [6] 20th-century thinking has tended to avoid proposing precise mechanisms. [7]
Creationism is the religious belief that nature, and aspects such as the universe, Earth, life, and humans, originated with supernatural acts of divine creation. In its broadest sense, creationism includes a continuum of religious views, which vary in their acceptance or rejection of scientific explanations such as evolution that describe the origin and development of natural phenomena.
The noosphere is a philosophical concept developed and popularized by the biogeochemist Vladimir Vernadsky, and philosopher and Jesuit priest Pierre Teilhard de Chardin. Vernadsky defined the noosphere as the new state of the biosphere and described as the planetary "sphere of reason". The noosphere represents the highest stage of biospheric development, that of humankind's rational activities.
The aquatic ape hypothesis (AAH), also referred to as aquatic ape theory (AAT) or the waterside hypothesis of human evolution, postulates that the ancestors of modern humans took a divergent evolutionary pathway from the other great apes by becoming adapted to a more aquatic habitat. While the hypothesis has some popularity with the lay public, it is generally ignored or classified as pseudoscience by anthropologists.
St. George Jackson Mivart was an English biologist. He is famous for starting as an ardent believer in natural selection and later becoming one of its fiercest critics. Mivart attempted to reconcile the theory of evolution as propounded by Charles Darwin with the beliefs of the Catholic Church but was condemned by both Darwin and the Church. His belief in a soul created by God and insistence that evolutionism was not incompatible with the existence of such a God brought him into conflict with other evolutionists, while his theological theories on hell and on the compatibility between science and Catholicism led him to clash with the Church.
Theistic evolution is a view that God acts and creates through laws of nature. It posits that the concept of God is compatible with the findings of modern science, including evolution. Theistic evolution is not in itself a scientific theory, but includes a range of views about how science relates to religious beliefs and the extent to which God intervenes. It rejects the strict creationist doctrines of special creation, but can include beliefs such as creation of the human soul. Modern theistic evolution accepts the general scientific consensus on the age of the Earth, the age of the universe, the Big Bang, the origin of the Solar System, the origin of life, and evolution.
Evolutionary creation, also presented as Evolutionary creationism, is the religious belief that God created the earth using processes of evolution. The concept is similar to theistic evolution and accepts modern science, but there are theological differences.
Karl Rahner was a German Jesuit priest and theologian who, alongside Henri de Lubac, Hans Urs von Balthasar, and Yves Congar, is considered to be one of the most influential Catholic theologians of the 20th century. He was the brother of Hugo Rahner, also a Jesuit scholar.
Evolutionary anthropology, the interdisciplinary study of the evolution of human physiology and human behaviour and of the relation between hominids and non-hominid primates, builds on natural science and on social science. Various fields and disciplines of evolutionary anthropology include:
Orthogenesis, also known as orthogenetic evolution, progressive evolution, evolutionary progress, or progressionism, is an obsolete biological hypothesis that organisms have an innate tendency to evolve in a definite direction towards some goal (teleology) due to some internal mechanism or "driving force". According to the theory, the largest-scale trends in evolution have an absolute goal such as increasing biological complexity. Prominent historical figures who have championed some form of evolutionary progress include Jean-Baptiste Lamarck, Pierre Teilhard de Chardin, and Henri Bergson.
John Augustine Zahm, CSC was a Holy Cross priest, author, scientist, and explorer of South America. He was born at New Lexington, Ohio, and died in Munich, Germany.
The Catholic Church holds no official position on the theory of creation or evolution, leaving the specifics of either theistic evolution or literal creationism to the individual within certain parameters established by the Church. According to the Catechism of the Catholic Church, any believer may accept either literal or special creation within the period of an actual six-day, twenty-four-hour period, or they may accept the belief that the earth evolved over time under the guidance of God. Catholicism holds that God initiated and continued the process of his creation, that Adam and Eve were real people, and that all humans, whether specially created or evolved, have and have always had specially created souls for each individual.
In religion and philosophy, ensoulment is the moment at which a human or other being gains a soul. Some belief systems maintain that a soul is newly created within a developing child and others, especially in religions that believe in reincarnation, that the soul is pre-existing and added at a particular stage of development.
Jewish views on evolution includes a continuum of views about the theory of evolution, experimental evolution, the origin of life, age of the universe, evolutionary creationism, and theistic evolution. Today, many Jewish people accept the theory of evolution and do not see it as incompatible with traditional Judaism, reflecting the emphasis of prominent rabbis such as the Vilna Gaon and Maimonides on the ethical rather than factual significance of scripture.
Evolutionary epistemology refers to three distinct topics: (1) the biological evolution of cognitive mechanisms in animals and humans, (2) a theory that knowledge itself evolves by natural selection, and (3) the study of the historical discovery of new abstract entities such as abstract number or abstract value that necessarily precede the individual acquisition and usage of such abstractions. As a branch of inquiry in epistemology, evolutionary epistemology lies at the crossroads of philosophy and evolutionary biology.
Metaphysical naturalism is a philosophical worldview which holds that there is nothing but natural elements, principles, and relations of the kind studied by the natural sciences. Methodological naturalism is a philosophical basis for science, for which metaphysical naturalism provides only one possible ontological foundation. Broadly, the corresponding theological perspective is religious naturalism or spiritual naturalism. More specifically, metaphysical naturalism rejects the supernatural concepts and explanations that are part of many religions.
In social, cultural and religious studies in the United States, the "epic of evolution" is a narrative that blends religious and scientific views of cosmic, biological and sociocultural evolution in a mythological manner. According to The Encyclopedia of Religion and Nature, an "epic of evolution" encompasses
the 14 billion year narrative of cosmic, planetary, life, and cultural evolution—told in sacred ways. Not only does it bridge mainstream science and a diversity of religious traditions; if skillfully told, it makes the science story memorable and deeply meaningful, while enriching one's religious faith or secular outlook.
In creationism, special creation is a belief that the universe and all life in it originated in its present form by fiat or divine decree.
Julian Huxley used the phrase "the eclipse of Darwinism" to describe the state of affairs prior to what he called the "modern synthesis". During the "eclipse", evolution was widely accepted in scientific circles but relatively few biologists believed that natural selection was its primary mechanism. Historians of science such as Peter J. Bowler have used the same phrase as a label for the period within the history of evolutionary thought from the 1880s to around 1920, when alternatives to natural selection were developed and explored—as many biologists considered natural selection to have been a wrong guess on Charles Darwin's part, or at least to be of relatively minor importance.
Forbidden Archeology: The Hidden History of the Human Race is a 1993 pseudoarchaeological book by Michael A. Cremo and Richard L. Thompson, written in association with the Bhaktivedanta Institute of ISKCON. Cremo states that the book has "over 900 pages of well-documented evidence suggesting that modern man did not evolve from ape man, but instead has co-existed with apes for millions of years!", and that the scientific establishment has suppressed the fossil evidence of extreme human antiquity. Cremo identifies as a "Vedic archeologist", since he believes his findings support the story of humanity described in the Vedas. He says a knowledge filter is the cause of the supposed suppression.
Although biological evolution has been vocally opposed by some religious groups, many other groups accept the scientific position, sometimes with additions to allow for theological considerations. The positions of such groups are described by terms including "theistic evolution", "theistic evolutionism" or "evolutionary creation". Of all the religious groups included on the chart, Buddhists are the most accepting of evolution. Theistic evolutionists believe that there is a God, that God is the creator of the material universe and all life within, and that biological evolution is a natural process within that creation. Evolution, according to this view, is simply a tool that God employed to develop human life. According to the American Scientific Affiliation, a Christian organization of scientists:
A theory of theistic evolution (TE) — also called evolutionary creation — proposes that God's method of creation was to cleverly design a universe in which everything would naturally evolve. Usually the "evolution" in "theistic evolution" means Total Evolution — astronomical evolution and geological evolution plus chemical evolution and biological evolution — but it can refer only to biological evolution.
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