The Evolution of Man, V.1., Ernst Haeckel [ebook pdf reader for pc .TXT] 📗

these forms display a great variety of external and internal structure. But WHY each individual human being should pass through this series of forms in the course of his embryonic development it was quite impossible to say until Lamarck and Darwin established the theory of descent. Through this theory we have at last detected the real causes, the efficient causes, of the individual development; we have learned that these mechanical causes suffice of themselves to effect the formation of the organism, and that there is no need of the final causes which were formerly assumed. It is true that in the academic philosophies of our time these final causes still figure very prominently; in the new philosophy of nature we can entirely replace them by efficient causes. We shall see, in the course of our inquiry, how the most wonderful and hitherto insoluble enigmas in the human and animal frame have proved amenable to a mechanical explanation, by causes acting without prevision, through Darwin's reform of the science of evolution. We have everywhere been able to substitute unconscious causes, acting from necessity, for conscious, purposive causes.* (* The monistic or mechanical philosophy of nature holds that only unconscious, necessary, efficient causes are at work in the whole field of nature, in organic life as well as in inorganic changes. On the other hand, the dualist or vitalist philosophy of nature affirms that unconscious forces are only at work in the inorganic world, and that we find conscious, purposive, or final causes in organic nature.)

If the new science of evolution had done no more than this, every thoughtful man would have to admit that it had accomplished an immense advance in knowledge. It means that in the whole of philosophy that tendency which we call monistic, in opposition to the dualistic, which has hitherto prevailed, must be accepted.* (* Monism is neither purely materialistic nor purely spiritualistic, but a reconciliation of these two principles, since it regards the whole of nature as one, and sees only efficient causes at work in it. Dualism, on the contrary, holds that nature and spirit, matter and force, the world and God, inorganic and organic nature, are separate and independent existences. Cf. The Riddle of the Universe chapter 12.) At this point the science of human evolution has a direct and profound bearing on the foundations of philosophy. Modern anthropology has, by its astounding discoveries during the second half of the nineteenth century, compelled us to take a completely monistic view of life. Our bodily structure and its life, our embryonic development and our evolution as a species, teach us that the same laws of nature rule in the life of man as in the rest of the universe. For this reason, if for no others, it is desirable, nay, indispensable, that every man who wishes to form a serious and philosophic view of life, and, above all, the expert philosopher, should acquaint himself with the chief facts of this branch of science.

The facts of embryology have so great and obvious a significance in this connection that even in recent years dualist and teleological philosophers have tried to rid themselves of them by simply denying them. This was done, for instance, as regards the fact that man is developed from an egg, and that this egg or ovum is a simple cell, as in the case of other animals. When I had explained this pregnant fact and its significance in my History of Creation, it was described in many of the theological journals as a dishonest invention of my own. The fact that the embryos of man and the dog are, at a certain stage of their development, almost indistinguishable was also denied. When we examine the human embryo in the third or fourth week of its development, we find it to be quite different in shape and structure from the full-grown human being, but almost identical with that of the ape, the dog, the rabbit, and other mammals, at the same stage of ontogeny. We find a bean-shaped body of very simple construction, with a tail below and a pair of fins at the sides, something like those of a fish, but very different from the limbs of man and the mammals. Nearly the whole front half of the body is taken up by a shapeless head without face, at the sides of which we find gill-clefts and arches as in the fish. At this stage of its development the human embryo does not differ in any essential detail from that of the ape, dog, horse, ox, etc., at a corresponding period. This important fact can easily be verified at any moment by a comparison of the embryos of man, the dog, rabbit, etc. Nevertheless, the theologians and dualist philosophers pronounced it to be a materialistic invention; even scientists, to whom the facts should be known, have sought to deny them.

There could not be a clearer proof of the profound importance of these embryological facts in favour of the monistic philosophy than is afforded by these efforts of its opponents to get rid of them by silence or denial. The truth is that these facts are most inconvenient for them, and are quite irreconcilable with their views. We must be all the more pressing on our side to put them in their proper light. I fully agree with Huxley when he says, in his "Man's Place in Nature": "Though these facts are ignored by several well-known popular leaders, they are easy to prove, and are accepted by all scientific men; on the other hand, their importance is so great that those who have once mastered them will, in my opinion, find few other biological discoveries to astonish them."

We shall make it our chief task to study the evolution of man's bodily frame and its various organs in their external form and internal structures. But I may observe at once that this is accompanied step by step with a study of the evolution of their functions. These two branches of inquiry are inseparably united in the whole of anthropology, just as in zoology (of which the former is only a section) or general biology. Everywhere the peculiar form of the organism and its structures, internal and external, is directly related to the special physiological functions which the organism or organ has to execute. This intimate connection of structure and function, or of the instrument and the work done by it, is seen in the science of evolution and all its parts. Hence the story of the evolution of structures, which is our immediate concern, is also the history of the development of functions; and this holds good of the human organism as of any other.

At the same time, I must admit that our knowledge of the evolution of functions is very far from being as complete as our acquaintance with the evolution of structures. One might say, in fact, that the whole science of evolution has almost confined itself to the study of structures; the evolution of FUNCTIONS hardly exists even in name. That is the fault of the physiologists, who have as yet concerned themselves very little about evolution. It is only in recent times that physiologists like W. Engelmann, W. Preyer, M. Verworn, and a few others, have attacked the evolution of functions.

It will be the task of some future physiologist to engage in the study of the evolution of functions with the same zeal and success as has been done for the evolution of structures in morphogeny (the science of the genesis of forms). Let me illustrate the close connection of the two by a couple of examples. The heart in the human embryo has at first a very simple construction, such as we find in permanent form among the ascidiae and other low organisms; with this is associated a very simple system of circulation of the blood. Now, when we find that with the full-grown heart there comes a totally different and much more intricate circulation, our inquiry into the development of the heart becomes at once, not only an anatomical, but also a physiological, study. Thus it is clear that the ontogeny of the heart can only be understood in the light of its phylogeny (or development in the past), both as regards function and structure. The same holds true of all the other organs and their functions. For instance, the science of the evolution of the alimentary canal, the lungs, or the sexual organs, gives us at the same time, through the exact comparative investigation of structure-development, most important information with regard to the evolution of the functions of these organs.

This significant connection is very clearly seen in the evolution of the nervous system. This system is in the economy of the human body the medium of sensation, will, and even thought, the highest of the psychic functions; in a word, of all the various functions which constitute the proper object of psychology. Modern anatomy and physiology have proved that these psychic functions are immediately dependent on the fine structure and the composition of the central nervous system, or the internal texture of the brain and spinal cord. In these we find the elaborate cell-machinery, of which the psychic or soul-life is the physiological function. It is so intricate that most men still look upon the mind as something supernatural that cannot be explained on mechanical principles.

But embryological research into the gradual appearance and the formation of this important system of organs yields the most astounding and significant results. The first sketch of a central nervous system in the human embryo presents the same very simple type as in the other vertebrates. A spinal tube is formed in the external skin of the back, and from this first comes a simple spinal cord without brain, such as we find to be the permanent psychic organ in the lowest type of vertebrate, the amphioxus. Not until a later stage is a brain formed at the anterior end of this cord, and then it is a brain of the most rudimentary kind, such as we find permanently among the lower fishes. This simple brain develops step by step, successively assuming forms which correspond to those of the amphibia, the reptiles, the duck-bills, and the lemurs. Only in the last stage does it reach the highly organised form which distinguishes the apes from the other vertebrates, and which attains its full development in man.

Comparative physiology discovers a precisely similar growth. The function of the brain, the psychic activity, rises step by step with the advancing development of its structure.

Thus we are enabled, by this story of the evolution of the nervous system, to understand at length THE NATURAL DEVELOPMENT OF THE HUMAN MIND and its gradual unfolding. It is only with the aid of embryology that we can grasp how these highest and most striking faculties of the animal organism have been historically evolved. In other words, a knowledge of the evolution of the spinal cord and brain in the human embryo leads us directly to a comprehension of the historic development (or phylogeny) of the human mind, that highest of all faculties, which we regard as something so marvellous and supernatural in the adult man. This is certainly one of the greatest and most pregnant results of evolutionary science. Happily our embryological knowledge of man's central nervous system is now so adequate, and agrees so thoroughly with the complementary results of comparative anatomy and physiology, that we are thus enabled to obtain a clear insight into one of the highest problems of philosophy, the phylogeny of the soul, or the ancestral history of the mind of man. Our chief support in this comes from the embryological study of it, or the ontogeny of the soul. This important section of psychology owes its origin especially to W. Preyer, in his interesting works, such as The Mind of the Child. The Biography of a Baby (1900), of Milicent Washburn Shinn, also deserves mention.