Building upon Nancy Cartwright's discussion of models in How the Laws of Physics Lie, this paper addresses solid state research in transition metal oxides. Historical analysis reveals that in this domain models function both as the culmination of phenomenology and the commencement of theoretical explanation. Those solid state chemists who concentrate on the description of phenomena pertinent to specific elements or compounds assess models according to different standards than those who seek explanation grounded in approximate applications of the Schroedinger equation. (...) Accurate accounts of scientific debate in this field must include both perspectives. (shrink)

Creationists who object to evolution in the science curriculum of public schools often cite Jonathan Well’s book Icons of Evolution in their support (Wells 2000). In the third chapter of his book Wells claims that neither paleontological nor molecular evidence supports the thesis that the history of life is an evolutionary process of descent from preexisting ancestors. We argue that Wells inappropriately relies upon ambiguities inherent in the term ‘Darwinian’ and the phrase ‘Darwin’s theory’. Furthermore, he does not accurately distinguish (...) between the overwhelming evidence that supports the thesis of common descent and controversies that pertain to causal mechanisms such as natural selection. We also argue that Wells’ attempts to undermine the evidence in support of common descent are flawed and his characterization of the relevant data is misleading. In particular, his assessment of the ‘Cambrian explosion’ does not do justice to the fossil record. Nor do his selective references to debate about molecular and paleontological phylogenies constitute a case against common descent. We conclude that the fossil and molecular evidence is more than sufficient to warrant science educators to present common descent as a well-established scientific fact. We also argue that diagrams depicting the ‘tree of life’ can be pedagogically useful as simplified representations of the history of life. (shrink)

As documented in Part I, monogenism, the descent of all human beings from Adam and Eve, was closely linked to the Catholic doctrine of original sin throughout the first half of the twentieth century. Theological reservations about polygenism, the more scientifically supported account of human origins through a transitional population, was brought to a head by Pius XII’s 1950 encyclical Humani generis. Although the encyclical allowed discussion of human evolution, polygenism was prohibited because “It does not appear how such a (...) view can be reconciled with the doctrine of original sin.” Nevertheless, during and after Vatican II de facto theological acceptance of polygenism became commonplace even though the prohibition was not withdrawn. While some modern conceptions of original sin make a reliance upon monogenism unnecessary, another school of thought emphasizes a spiritual rather than a biological understanding of the concept. It remains to be seen whether polygenism can be unanimously accepted as a scientific phenomenon that is not theologically threatening. Reflection on the Vatican’s long period of ambivalence about the motion of the earth suggests that a similar prospect can be foreseen for polygenism even though it is subject to development in a manner that geostasis was not. (shrink)

Theological attention to the Catholic doctrine of original sin has a history that extends from the letters of Saint Paul through the Council of Trent and Pius XII’s 1950 encyclical, Humani generis. The doctrine has traditionally been articulated through the Genesis narrative of Adam and Eve as the first human beings from whom all others descend, an account known as monogenism. In the course of the nineteenth century, scientific research into human origins increasingly relied upon polygenism, the descent of humanity (...) from non-human ancestors through a transitional population. Subsequent Catholic engagement with evolution included resistance to polygenism from the Vatican due to a perceived conflict with the doctrine of original sin. Humani generis included a prohibition that remains in place today in spite of widespread de facto acceptance of polygenism among theologians. Understanding the origin and persistence of this disparity stands to benefit from comparison to a corresponding ambivalence toward the sixteenth century Copernican hypothesis of a moving earth, only conclusively resolved in 1992. In Part I of this essay I introduce this historical comparison and describe the origins of monogenism and polygenism terminology in nineteenth century debate over the unity of the human race. I then describe the conceptual changes that transpired during the first half of the twentieth century and the resulting role of polygenism in the nouvelle théologie of the decade prior to Humani generis. Subsequent developments and implications follow in Part II. (shrink)

Darcy's law is a phenomenological relationship for fluid flow rate that finds one of its principle applications in hydrology. Theoretical hydrologists rely upon a multiplicity of conceptual models to carry out approximate derivations of Darcy's law. These derivations provide structural explanations of the law; they require the application of fundamental principles, such as conservation of momentum, to idealized models of the porous media within which the flow occurs. In practice, recognition of the idealized conditions incorporated into models facilitates the empirical (...) clarification of the domain within which the law remains accurate. Structural explanations also contribute to the physical interpretation of phenomenological parameters. (shrink)

Absorbing biography of the creative and destructive scientific genius and tragic life of Andr?-Marie Amp're.

Working within the framework of Thomistic metaphysics, Mariusz Tabaczek O. P. has developed a version of Catholic theistic evolution that includes speciation, human origins, and the origin of life. He assigns biological evolution to the domain of divine governance rather than that of _creatio ex nihilo_ which only applies to primitive matter and human souls. This article reviews Tabaczek’s work with an emphasis on his argument for the compatibility of hylomorphism and evolutionary change through the eduction of novel substantial forms.

As documented in Part I, monogenism, the descent of all human beings from Adam and Eve, was closely linked to the Catholic doctrine of original sin throughout the first half of the twentieth century. Theological reservations about polygenism, the more scientifically supported account of human origins through a transitional population, was brought to a head by Pius XII’s 1950 encyclical Humani generis. Although the encyclical allowed discussion of human evolution, polygenism was prohibited because “It does not appear how such a (...) view can be reconciled with the doctrine of original sin.” Nevertheless, during and after Vatican II de facto theological acceptance of polygenism became commonplace even though the prohibition was not withdrawn. While some modern conceptions of original sin make a reliance upon monogenism unnecessary, another school of thought emphasizes a spiritual rather than a biological understanding of the concept. It remains to be seen whether polygenism can be unanimously accepted as a scientific phenomenon that is not theologically threatening. Reflection on the Vatican’s long period of ambivalence about the motion of the earth suggests that a similar prospect can be foreseen for polygenism even though it is subject to development in a manner that geostasis was not. (shrink)

Recent work by historians and philosophers has called attention to the complexity of modern experimental physics and its intricate relation to interpretive and explanatory theory (Franklin 1987, Hacking 1983, Galison 1987 and 1989, Pickering 1984 and 1987). One point of general agreement has been that the contexts of discovery and justification often significantly overlap and do not uniformly correlate with experiment and theory. Instead, intended applications, instrumentation, experiment, phenomenological description, explicative models, and explanatory theory all act both as incentives and (...) as constraints during the production of scientific knowledge. The present paper investigates how one node of this network operates in the domain of solid state physics and chemistry. In particular, a case study analysis of how models function in transition metal oxide research provides ample support for several conclusions.First, it must be emphasized that the term “theory” can have misleading connotations in this domain if it is allowed to imply a single and foundational level of explanatory generality. (shrink)

This essay is a critique of a version of progressive creation developed by Michael Chaberek, O. P. He holds that there are exceptions to evolutionary descent due to the supernatural production of “natural species,” taxa that allegedly do not have biological ancestry, are theologically identified with biblical kinds, and are metaphysically characterized by distinct substantial forms. Chaberek’s assertion that these natural species correspond “roughly” to the Linnaean taxa of biological families contradicts modern scientific conclusions regarding the continuity of evolutionary descent. (...) To illustrate this conflict, I examine some of the extensive evidence for the evolutionary origins of families within the Feliformia sub-order. I conclude that Chaberek’s assertion of supernatural progressive creation is a God-of-the-gaps theology burdened by a defensive stance with respect to scientific progress. (shrink)