Download Am I a Monkey?: Six Big Questions about Evolution by Francisco J. Ayala PDF

By Francisco J. Ayala

Regardless of the continued cultural controversy in the United States, evolution continues to be a cornerstone of technological know-how. during this booklet, Francisco J. Ayala—an evolutionary biologist, member of the nationwide Academy of Sciences, and winner of the nationwide Medal of technology and the Templeton Prize—cuts to the chase in a bold try and tackle, in nontechnical language, six perennial questions on evolution:

• Am I a Monkey?
• Why Is Evolution a Theory?
• what's DNA?
• Do All Scientists settle for Evolution?
• How Did lifestyles Begin?
• Can One think in Evolution and God?

This to-the-point e-book solutions every one of those questions with strength. Ayala's sometimes biting essays refuse to lend credence to disingenuous rules and arguments. He lays out the elemental technological know-how that underlies evolutionary conception, explains how the method works, and soundly makes the case for why evolution isn't really a hazard to religion.

Brief, incisive, topical, authoritative, Am I a Monkey? will take you an afternoon to learn and an entire life to ponder.

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Additional info for Am I a Monkey?: Six Big Questions about Evolution

Example text

46 Several questions arise out of the material on technology described and discussed here. One of them arises from the generally shared European opinion—at times asserted—that the Indian manufacturer of iron and steel (and, in other instances, of other commodities, or practitioners in other professions) could not have had any knowledge ‘of the theory of his operations’. Though such opinions essentially originated from the ethnocentric views and inclinations (Even the British Royal Society does not seem to have remained untouched from such inclinations.

1743). ’ The subject of the Benares observatory was again taken up in 1798 by William Hunter, an assistant to the British Resident at the Marhatta capital at Poona, in an article, ‘Some account of the astronomical labours of Jayasinha, Raja of Ambhere, or Jayanagar’. The interest in Raja Jayasinha is explained: ‘Arising superior to the prejudices of education, of national pride and religion’, Jayasinha strove to enrich his country ‘with scientific truth derived from a foreign source’, in this particular instance, Europe.

Both Barker and Pearse specifically state that it had been there for some two centuries. They must have arrived at this statement after meeting and conversing with persons who, if the observatory had been constructed only 35 years previously, must have been eye witnesses to its construction. As there was no controversy in 1772 about the date of the construction of the observatory, it is inconceivable that Barker’s informants misled him on this point. The conversion of two centuries into 35 years is the most fabulous aspect of this later controversy.

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