steve3007 wrote:But the absolutely crucial point to remember is that they are models for describing the patterns in observations and are subject to revision in the light of new observartions.OK agreed. Really I was referring to scientific materialism, which absolutely does insist that everything is reducible to matter. That is a philosophical view, rather than a scientific method. They talk about how the higher functions 'supervene' on the basic qualities of matter, but will generally insist that matter (whatever that is) is ultimately all that is.
I have read about animal intelligence, but rational self-awareness in the human sense is unique to h. sapiens. The point about rational self-awareness is that, among other things, in enables what I call 'inferential awareness'. In other words, we can see logical relationships, make inferences, and deduce meanings on the basis of what we see. That provides for the kind of rational intelligence that Plato called dianoia. In a real sense, it means that humans are able to live in an 'intellectual realm' or a 'semantic realm'.
My 'religious' view of humans is also that they are uniquely capable of insight into first or ultimate causes, which Plato called 'noesis'. But you could argue that the notion of 'higher states' is also represented in other religious and philosophical systems. This is the kind of understanding that modernity has basically forgotten, abandoned, and so on. Instead it projects it outwards into space travel, technological accomplishment, and the like.
So to relate that to the original post, this kind of understanding sees 'evolution' in more than simply physical terms. It is like the unfolding of consciousness as well as the development of species. In some sense, human beings are 'the universe discovering itself. I think as a philosophy, it is preferable to the notion that humans have simply arisen by chance or are the outcome of blind material forces. It is not really a religious view in the mainstream sense.
-- Updated October 26th, 2012, 6:17 am to add the following --
UniversalAlien wrote:Evolution is a scientific theory not a philosophical concept. But this is a philosophy forum not a scientific forum and so philosophical speculation can be asked and given. So in asking the original question "Why Evolution? And where does it lead?" I was not trying to question the validity of the theory of evolution but rather assuming the theory to be correct and then attempting to ask for the ramifications. If there are no ramifications to evolution then maybe it should be considered a trite and unimportant biological observation - most would probably not see it {evolution} as trite; therefor its importance, significance and yes even its direction are valid considerations. If biological entities are in fact 'evolving' then to me this is a process with a direction; it is not simply changes in form for the sake of variety. Now we know evolution talks of survival of the fittest - that statement would automatically beg the questions 'why survive' and 'fittest for what purpose' other than survival? OR is survival only for its own sake? If survival is only for its own sake then maybe we cannot ask And where does it lead? But if we then assume that then can we really say that an evolutionary process is occurring? And if evolution is not in fact occurring then we can ask if the scientific theory of evolution has any validity even in the field of science? Another words does evolution have any meaning past the indicative observation that the fittest survive and observed changes in form and structure allow for better chances of survival?
Those are all very good points.
Herbert Spencer was the one who coined the term 'survival of the fittest'. He was an enormously influential British philosopher in the 19th century, although he has now fallen into obscurity. In some ways his role is comparable to that of Richard Dawkins, although his ideas were very different, and he was not atheist (although also not an orthodox believer either.) He talked about evolutionary principles in relation to society, ideas, psychology, and many other subjects. The reason he was so popular is because he developed a kind of synthesis which appeared to reconcile science with a kind of spiritual philosophy. But there was also an overwhelming commitment to the Idea of Progress and advancement through science and reason. So those kinds of ideas have been in circulation for a long time.
The issue of 'purpose' is another question. Darwinian explanations only wish to consider purpose in relation to the factors which the theory itself can account for. So In this sense 'purpose' is always understood in terms of 'instrumental purpose' or 'adaptive purpose'. The scope of purpose in this sense is very particular, insofar as a particular thing exists in relation to a particular purpose. This approach dispenses with the Aristotelean idea of 'final' or 'formal' purposes or goals, which are much higher-level, much more vague and difficult to define. I think this is why the hard line 'evolutionary materialists' always rubbish the idea of 'purpose' in any sense other than instrumental purpose - it sounds philosophically or sentimental or at any rate not the kind of thing that is amenable to empirical investigation.
There was a famous (or notorious, depending on your allegiance) review of Daniel Dennett's book Breaking the Spell, by Leon Wieseltier, literary editor of the New Republic, published in the New York Review of books, some time back. It summarizes many of the issues involved in the 'culture wars' over evolution. Click here if you're interested.