"Chance" in Evolutionary Theory It is evident that chance, is understood by many to be play an important part in the evolutionary process, especially in relation to genetic mutations. But chance is not necessarily integral to evolutionary theory. If we consider the evolutionary theory of Darwin's predecessor, Lamarck, we find a theory in which behavioural habits are the cause of physical variations. Due to the close relationship between behaviour and genetic disposition, speculations such as Lamarck's would be extremely difficult to falsify, or verify. Darwin opted for a scientific, objective theory, which stated the facts of variation, without speculating as to the cause of variation. Modern proponents of Darwinian evolution posit random (chance) mutations as the cause of variation, and this is directly opposed to Lamarck's position of habituation. — Metaphysician Undercover
Lamarck was wrong about the basics of evolution. Darwin was right. Epigenetics is an interesting addition to modern evolutionary theory that demonstrates that Lamarck's approach was not entirely misdirected (although there's no consensus on the significance of epigenetics to evolution or whether it can even truly be considered Lamarckian) but the discovery in no way invalidates neo-Darwinism according to which chance genetic mutations are a necessary ingredient of the evolutionary process. And no respected scientist in the world would claim it does.
I believe that the art of husbandry demonstrates to us that physical variations are most likely not the effect of chance. Domesticated plants and animals evolve in ways which are desirable to us, not in ways dictated by chance. If we had to wait for random mutations to produce the desirable changes which have resulted in the many varied domestic species, we would still be waiting. No, these changes were actually caused by human manipulation rather than random mutations which were selected for by those who were practising husbandry. — Metaphysician Undercover
Chance mutations in domesticated plant and animals provide a
pool of genetic variation from which human agents
select desirable changes. It's not clear to me why you think that random mutations accreted over time through human selection are not enough to produce the changes we see in husbandry. It sounds simply like an argument from incredulity, and your alternative that we
produce the mutations from which we then select makes no sense to me. Can you explain?
We find this in human evolution as well. Philosophers, religious leaders, moralists, have long ago produced ethical principles, which were followed religiously by human societies. Consistently adhering to such moral principles, over centuries of time, has produced the disposition of well-mannered human beings which we take ourselves to be. The substance of the issue is not that we cause ourselves to be a certain way, by trying to be that way, but that we are trained to select for desirable individuals in our breeding practises. — Metaphysician Undercover
It's hard to unpack what you are trying to say here but we are genetically virtually indistinguishable from the humans that were around before philosophy and religion developed as disciplines. And a quick look at the recent violent history of the 20th century should dispel the notion that we are somehow less genetically disposed to savagery than we were previously. Also, we don't on the whole select for more "desirable" individuals in our breeding practices where "desirable" means well-mannered. As a crude approximation, men select primarily for physical attractiveness in terms of sex and females for status.
Now the principle of natural selection is where Darwinian evolutionary theory is really deficient. Survival is defined in relation to a species, or variation of a species, not in relation to the individual. This places survival as a function of reproductive capacity rather than as a function of an individual's capacity for subsistence. The conclusion which should be drawn from this, is that the behaviours, and physical traits, which are selected for, are the ones which are conducive to reproduction, not the behaviours and traits which are conducive to survival. Reproduction is more substantive as an element of evolution than survival of the individual is. This means that the substance of evolutionary change is to be found in those physical traits and behaviours which prove to be desirable to a reproductive partner, or in the case of asexual reproduction, desirable for reproduction in general. Instead, Darwinian evolutionary theory concludes with natural selection, or survival of the fittest, which states that the substance of evolution is survival, rather than reproduction. This is an invalid conclusion. Continued existence of a variation or species is dependent on its capacity to reproduce. Nature does not select which variations will carry on with the act of living, by selecting the fittest, through natural selection, the reproducing organisms make this selection themselves, in the act of reproduction. — Metaphysician Undercover
As has been pointed out already, this represents a serious misunderstanding. Suffice to say that the mechanisms of sexual selection are well understood and covered in modern evolutionary theory.
The notion of "chance" within evolutionary theory is simply a myth. It is a myth propagated by the scientific community in its refusal to face the difficult subject which we know as the facts of life. Rather than accept the facts of life as real brute facts, the scientific community would rather hide behind the myth of "chance". — Metaphysician Undercover
The notion of chance within Darwinian evolutionary theory is as much a myth as the notion of gravity is in Einstein's general theory of relativity. And the attempt to deny its essential role is honestly not worthy of serious discussion (unless you want to completely ignore the science). What is worth debating for a variety of reasons is the
extent chance plays in evolution. That's a huge area though and probably too much for one thread.