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因为智慧设计论集中在生物运作是否有目的性或无引导式的, 它正面地批
判达尔文主义的第二个立论(无方向的自然选择), 而不是第一个立论(共同祖
先) 。 但是智慧设计论者也自由地审慎评估共同祖先的实际证据, 正如本书作
者在这里所做的。
无论你信不信神的存在, 或介于信与不信两者之间, 人类起源的科学研
究, 向我们提出了深刻而持续的问题: 究竟什么是一个人的定义? 我邀请您在
下列的页面中来探讨这类的问题。
约翰·韦斯特博士,
科学和文化中心副主任, 发现研究会, 美国西雅图
(John West, Ph。D。, Associate Director, Center for Science and
Culture, Discovery Institute, Seattle, USA)
注释:
1. G. K. Chesterton, The Everlasting Man (San Francisco: Ignatius Press,
1993), 26.
2. See Michael Flannery, Alfred Russel Wallace: A Rediscovered Life (Seattle:
Discovery Institute Press, 2011).
3. Letter from Nobel Laureates to Kansas State Board of Education, Sept. 9,
2005. The letter was sent out under the auspices of the Elie Wiesel Foundation. A
copy or the letter was posted at
nobel_letter.pdf (accessed Aug. 8, 2006).
4. George Gaylord Simpson, The Meaning of Evolution: A Study of the History of
Life and of Its Significance for Man, revised edition (New Haven: Yale University
Press, 1967), 345.
5. Stephen J. Gould, Ever Since Darwin: Reflections in Natural History (New
York: W. W. Norton and Company, 1977), 147.
6. Stephen J. Gould, Dinosaur in a Haystack: Reflections in Natural History
(New York: Harmony Books, 1995), 327.
7. Quoted in Johann Hari, “Peter Singer: Some people are more equal than
others,” The Independent, July 1, 2004,
more-equal-than-others-6166342.html (accessed on March 6, 2012).
8. Christopher Manes, Green Rage: Radical Environmentalism and the Unmaking of
Civilization (Boston: Little, Brown, and Company, 1990), 142.
9. Karl Giberson, Saving Darwin: How to Be a Christian and Believe in
Evolution (New York: HarperOne, 2008), 11–13. The book has a Foreword by Francis
Collins. For a discussion of Giberson’s view, see John G. West, “Nothing New Under
the Sun” in Jay Richards, God and Evolution: Protestants, Catholics, and Jews