Quotes & Sayings


We, and creation itself, actualize the possibilities of the God who sustains the world, towards becoming in the world in a fuller, more deeper way. - R.E. Slater

There is urgency in coming to see the world as a web of interrelated processes of which we are integral parts, so that all of our choices and actions have [consequential effects upon] the world around us. - Process Metaphysician Alfred North Whitehead

Kurt Gödel's Incompleteness Theorem says (i) all closed systems are unprovable within themselves and, that (ii) all open systems are rightly understood as incomplete. - R.E. Slater

The most true thing about you is what God has said to you in Christ, "You are My Beloved." - Tripp Fuller

The God among us is the God who refuses to be God without us, so great is God's Love. - Tripp Fuller

According to some Christian outlooks we were made for another world. Perhaps, rather, we were made for this world to recreate, reclaim, redeem, and renew unto God's future aspiration by the power of His Spirit. - R.E. Slater

Our eschatological ethos is to love. To stand with those who are oppressed. To stand against those who are oppressing. It is that simple. Love is our only calling and Christian Hope. - R.E. Slater

Secularization theory has been massively falsified. We don't live in an age of secularity. We live in an age of explosive, pervasive religiosity... an age of religious pluralism. - Peter L. Berger

Exploring the edge of life and faith in a post-everything world. - Todd Littleton

I don't need another reason to believe, your love is all around for me to see. – Anon

Thou art our need; and in giving us more of thyself thou givest us all. - Khalil Gibran, Prayer XXIII

Be careful what you pretend to be. You become what you pretend to be. - Kurt Vonnegut

Religious beliefs, far from being primary, are often shaped and adjusted by our social goals. - Jim Forest

We become who we are by what we believe and can justify. - R.E. Slater

People, even more than things, need to be restored, renewed, revived, reclaimed, and redeemed; never throw out anyone. – Anon

Certainly, God's love has made fools of us all. - R.E. Slater

An apocalyptic Christian faith doesn't wait for Jesus to come, but for Jesus to become in our midst. - R.E. Slater

Christian belief in God begins with the cross and resurrection of Jesus, not with rational apologetics. - Eberhard Jüngel, Jürgen Moltmann

Our knowledge of God is through the 'I-Thou' encounter, not in finding God at the end of a syllogism or argument. There is a grave danger in any Christian treatment of God as an object. The God of Jesus Christ and Scripture is irreducibly subject and never made as an object, a force, a power, or a principle that can be manipulated. - Emil Brunner

“Ehyeh Asher Ehyeh” means "I will be that who I have yet to become." - God (Ex 3.14) or, conversely, “I AM who I AM Becoming.”

Our job is to love others without stopping to inquire whether or not they are worthy. - Thomas Merton

The church is God's world-changing social experiment of bringing unlikes and differents to the Eucharist/Communion table to share life with one another as a new kind of family. When this happens, we show to the world what love, justice, peace, reconciliation, and life together is designed by God to be. The church is God's show-and-tell for the world to see how God wants us to live as a blended, global, polypluralistic family united with one will, by one Lord, and baptized by one Spirit. – Anon

The cross that is planted at the heart of the history of the world cannot be uprooted. - Jacques Ellul

The Unity in whose loving presence the universe unfolds is inside each person as a call to welcome the stranger, protect animals and the earth, respect the dignity of each person, think new thoughts, and help bring about ecological civilizations. - John Cobb & Farhan A. Shah

If you board the wrong train it is of no use running along the corridors of the train in the other direction. - Dietrich Bonhoeffer

God's justice is restorative rather than punitive; His discipline is merciful rather than punishing; His power is made perfect in weakness; and His grace is sufficient for all. – Anon

Our little [biblical] systems have their day; they have their day and cease to be. They are but broken lights of Thee, and Thou, O God art more than they. - Alfred Lord Tennyson

We can’t control God; God is uncontrollable. God can’t control us; God’s love is uncontrolling! - Thomas Jay Oord

Life in perspective but always in process... as we are relational beings in process to one another, so life events are in process in relation to each event... as God is to Self, is to world, is to us... like Father, like sons and daughters, like events... life in process yet always in perspective. - R.E. Slater

To promote societal transition to sustainable ways of living and a global society founded on a shared ethical framework which includes respect and care for the community of life, ecological integrity, universal human rights, respect for diversity, economic justice, democracy, and a culture of peace. - The Earth Charter Mission Statement

Christian humanism is the belief that human freedom, individual conscience, and unencumbered rational inquiry are compatible with the practice of Christianity or even intrinsic in its doctrine. It represents a philosophical union of Christian faith and classical humanist principles. - Scott Postma

It is never wise to have a self-appointed religious institution determine a nation's moral code. The opportunities for moral compromise and failure are high; the moral codes and creeds assuredly racist, discriminatory, or subjectively and religiously defined; and the pronouncement of inhumanitarian political objectives quite predictable. - R.E. Slater

God's love must both center and define the Christian faith and all religious or human faiths seeking human and ecological balance in worlds of subtraction, harm, tragedy, and evil. - R.E. Slater

In Whitehead’s process ontology, we can think of the experiential ground of reality as an eternal pulse whereby what is objectively public in one moment becomes subjectively prehended in the next, and whereby the subject that emerges from its feelings then perishes into public expression as an object (or “superject”) aiming for novelty. There is a rhythm of Being between object and subject, not an ontological division. This rhythm powers the creative growth of the universe from one occasion of experience to the next. This is the Whiteheadian mantra: “The many become one and are increased by one.” - Matthew Segall

Without Love there is no Truth. And True Truth is always Loving. There is no dichotomy between these terms but only seamless integration. This is the premier centering focus of a Processual Theology of Love. - R.E. Slater

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Note: Generally I do not respond to commentary. I may read the comments but wish to reserve my time to write (or write from the comments I read). Instead, I'd like to see our community help one another and in the helping encourage and exhort each of us towards Christian love in Christ Jesus our Lord and Savior. - re slater

Friday, March 24, 2023

Timelines of Human Evolution Past and Future



Timelines of Human Evolution Past and Future

by R.E. Slater


Wikipedia has done a very nice job showing the evolution of humanity down through the eons. But to my way of thinking for us to start with man means we have to start with the history of mammalian evolution which means we have to start with the story of life itself. The further we go back the deeper we understand that humanity didn't arise in an instant but through a very long, long process of evolutionary development.

Should the earth continue another 4.6 billion years we may be assured of one thing.... Life will survive.

Life will change to the conditions present at the time. But it will go on. Whatever becomes of man's evolution will morph again towards other branches on the evolutionary tree dependent upon what is needed for species survive until it can't anymore, like the dinosaurs of eons past.

...Nor does this mean that evolution displaces God as many Christians suppose.

It means the evolutionary process which God began as far back as the Big Bang is undefeated (to use a football analogy Aaron Rogers spoke about the Internet's social media capacity).

That is, evolution is an eternal processual dynamic. It is relational, experiential, and reactive. A process-universe is at all times fully pregnant with life and fully capable to express its infinite beauties in infinite expressions of generative becoming. Like the Internet - the dynamically interactive processes God has established out of love for life - are undefeated.

Undefeated Outcomes of Insistent Beauty

The journey of humanity is one of those undefeated outcomes of insistent beauty dependent upon and reactive to its own reactive environmental processes. But within the word beauty comes other necessary words like survival, balance, rhythm, outcome, and becoming.

Outcome does not exclude death but must always include it as a necessary transformative experience whereby renewal may come from the death of the past. And where sentient consciousness has become evolutionarily viable there will also arise feelings of good and bad, love and sin, beauty and evil.

This is part of what it means for a processual creation to birth new and novel events such as entailed in human evolution. But when it does we must admit it's panconscious, panpsychic mystery when weighing out a Creator-Redeemer's love and energy in harmony with creational life all around itself.

Which brings us to the point in humanity's evolutionary journey to see if it can live in better harmony with itself and nature around it. A process theologian will preach Christ's salvation in conjunction with all the duties God's love brings upon our divided hearts to serve self or others or even nature.

Though unmentioned in the bible's Romanesque ideations of empire as versus God's idea of benevolent kingdoms today's church might consider building out God's love by building out ecological civilizations of justice, equality, and benevolence to one another and nature around itself. It would bring together the ideas of divine love and divine (restorative and loving) justice together in equal parts of salvation and all that salvation can mean spiritually and humanly and creationally. Giving back to the Creator Redeemer God all that God has given to creation in promise and beauty.

Being raised in evangelical theology it is hard to break out of its "spiritual" mode to an "earthly" mode of connecting belief with the divine in healthy ways of survival. The church has shown its caretake of  man and earth in dominionist fashion throughout the ages. It's idea of God is unloving thought it preaches God's love all the time. It takes the beauty of humanity and makes it ugly singing songs of man as being worms rather than beloved in the heart of God. It sees sin everywhere but fails to see sin in itself. And when it does it serves up severe religious penalties upon itself thinking personal penances  of guilt or bodily harm is the way to restoration.

Here, I would process a new type of evangelical theology. One that is decided unlike itself taking all the good of its beliefs and studies and expanding them upwards to behold Christ's redemption I more beautiful terms of sincerity, love, and helping kindness to one another as well as to the earth. Rather than pursuing forms of dominionism we, as a sacrificial serving body of Jesus followers, serve others by preaching a theology of love, not hate; solidarity, not division; and meaningful caretake with healthier forms of forgiveness than scapegoating, berating, and punishing.

If the church were to build kingdoms on this earth than it must build kingdoms of loving benevolence... ones which seem envisioned in the ideas of transformative societies environmentally developing towards their forms of ecologically-aware societal interactions with one another and nature itself. The inner constructs of such eco-civilizations are built upon redeeming love, justice, equality, cooperation, and solidarity....

All of which is part of a processual creation built upon a processual God who is becoming with creation stride for stride, moment by moment. God is no less divine. No less loving. No less God-like. But God, like creation itself, is similarly evolving with creation, as God must, to meet the demands of the day (I AM WHO I AM BECOMING, says the bible verse).

Status quo is not what the church must reach. Attempting to hold it's belief structures in permanency of transactional conduct which is era-specific. The past is a present which continues to unfold and can become more than what it was - or less than what it was - dependent on its environment. This environment, at present, seems to be humanity and how it relates to each other and to nature. We call it the anthropocene age of the earth.

It is time to begin writing theologies of love and no longer theologies of religion. Theologies which sing and breathe creative beauty rather than theologies mired in ugliness and hate. We must write God's scripts and not our own craven scripts. Stories with lectionaries of loving redemption rather than of punitive transgress. We sing too much of God's power when it is always a given and never enough of God's love which is infinitely more divine than mere divine power can exert.

Those portions of the bible we linger too long on re God's wrath and judgment were part of the old world of human survival and their ideas of a God who might be loving but certainly seemed more cruel and demanding. Such narratives may have portrayed the theological thinking back then but neither accurately or truly. The Creator Redeemer of All is loving above all else regardless the cruelties and abuses of creaturely freedom. Man's evolutionary story is but the beginning of possibly new stories when freedom and love work together towards evolutionary uplift. An uplift where infinite possibilities are possible when built on foundations of love.

R.E. Slater
March 5, 2023



* * * * * * * *


Timeline of human evolution
Haeckel's Paleontological Tree of Vertebrates (c. 1879). The evolutionary history of species has been described as a "tree" with many branches arising from a single trunk. While Haeckel's tree is outdated, it illustrates clearly the principles that more complex and accurate modern reconstructions can obscure.

The timeline of human evolution outlines the major events in the evolutionary lineage of the modern human speciesHomo sapiens, throughout the history of life, beginning some 4 billion years ago down to recent evolution within H. sapiens during and since the Last Glacial Period.

It includes brief explanations of the various taxonomic ranks in the human lineage. The timeline reflects the mainstream views in modern taxonomy, based on the principle of phylogenetic nomenclature; in cases of open questions with no clear consensus, the main competing possibilities are briefly outlined.

Overview of taxonomic ranks[edit]

A tabular overview of the taxonomic ranking of Homo sapiens (with age estimates for each rank) is shown below.

RankNameCommon nameMillions of years ago (commencement)
Life4,200
Archaea3,700
DomainEukaryotaEukaryotes2,100
PodiataExcludes Plants and their relatives1,540
Amorphea
ObazoaExcludes Amoebozoa (Amoebas)
OpisthokontsHolozoa + Holomycota (Cristidicoidea and Fungi)1,300
HolozoaExcludes Holomycota1,100
FilozoaChoanozoa + Filasterea
ChoanozoaChoanoflagellates + Animals900
KingdomAnimaliaAnimals610
SubkingdomEumetazoaExcludes Porifera (Sponges)
ParahoxozoaExcludes Ctenophora (Comb Jellies)
BilateriaTriploblasts / Worms560
Nephrozoa
DeuterostomesDivision from Protostomes
PhylumChordataChordates (Vertebrates and closely related invertebrates)530
OlfactoresExcludes cephalochordates (Lancelets)
SubphylumVertebrataFish / Vertebrates505
InfraphylumGnathostomataJawed fish460
TeleostomiBony fish420
SarcopterygiiLobe finned fish
SuperclassTetrapodaTetrapods (animals with four limbs)395
AmniotaAmniotes (fully terrestrial tetrapods whose eggs are "equipped with an amnion")340
SynapsidaProto-Mammals308
TherapsidLimbs beneath the body and other mammalian traits280
ClassMammaliaMammals220
SubclassTheriaMammals that give birth to live young (i.e., non-egg-laying)160
InfraclassEutheriaPlacental mammals (i.e., non-marsupials)125
MagnorderBoreoeutheriaSupraprimates, (most) hoofed mammals, (most) carnivorous mammals, cetaceans, and bats124–101
SuperorderEuarchontogliresSupraprimates: primates, colugos, tree shrews, rodents, and rabbits100
GrandorderEuarchontaPrimatescolugos, and tree shrews99–80
MirorderPrimatomorphaPrimates and colugos79.6
OrderPrimatesPrimates / Plesiadapiformes66
SuborderHaplorrhini"Dry-nosed" (literally, "simple-nosed") primates: tarsiers and monkeys (incl. apes)63
InfraorderSimiiformesmonkeys (incl. apes)40
ParvorderCatarrhini"Downward-nosed" primates: apes and old-world monkeys30
SuperfamilyHominoideaApes: great apes and lesser apes (gibbons)22-20
FamilyHominidaeGreat apeshumanschimpanzeesgorillas and orangutans—the hominids20–15
SubfamilyHomininaeHumans, chimpanzees, and gorillas (the African apes)[1]14–12
TribeHomininiIncludes both HomoPan (chimpanzees), but not Gorilla.10–8
SubtribeHomininaGenus Homo and close human relatives and ancestors after splitting from Pan—the hominins8–4[2]
(Genus)Ardipithecus s.l.6-4
(Genus)Australopithecus3
GenusHomo (H. habilis)Humans2.5
(Species)H. erectus s.l.
(Species)H. heidelbergensis s.l.
SpeciesHomo sapiens s.s.Anatomically modern humans0.8–0.3[3]

Timeline

Unicellular life

DateEvent
4.3-4.1 Ga
The earliest life appears, possibly as protocells. Their genetic material was probably composed of RNA, capable of both self replication and enzymatic activity; their membranes were composed of lipids. The genes were separate strands, translated into proteins and often exchanged between the protocells.
4.0-3.8 GaProkaryotic cells appear; their genetic materials are composed of the more stable DNA and they use proteins for various reasons, primarily for aiding DNA to replicate itself by proteinaceous enzymes (RNA now acts as an intermediary in this central dogma of genetic information flow of cellular life); genes are now linked in sequences so all information passes to offsprings. They had cell walls & outer membranes and were probably initially thermophiles.
3.5 GaThis marks the first appearance of cyanobacteria and their method of oxygenic photosynthesis and therefore the first occurrence of atmospheric oxygen on Earth.

For another billion years, prokaryotes would continue to diversify undisturbed.

2.5-2.2 GaFirst organisms to use oxygen. By 2400 Ma, in what is referred to as the Great Oxygenation Event, (GOE), most of the pre-oxygen anaerobic forms of life were wiped out by the oxygen producers.
2.2-1.8 GaOrigin of the eukaryotes: organisms with nucleiendomembrane systems (including mitochondria) and complex cytoskeletons; they spliced mRNA between transcription and translation (splicing also occurs in prokaryotes, but it is only of non-coding RNAs). The evolution of eukaryotes, and possibly sex, is thought to be related to the GOE, as it probably pressured two or three lineages of prokaryotes (including an aerobe one, which later became mitochondria) to depend on each other, leading to endosymbiosis. Early eukaryotes lost their cell walls and outer membranes.
1.2 GaSexual reproduction evolves (mitosis and meiosis) by this time at least, leading to faster evolution[4] where genes are mixed in every generation enabling greater variation for subsequent selection.
1.2-0.8 Ga

The Holozoa lineage of eukaryotes evolves many features for making cell colonies, and finally leads to the ancestor of animals (metazoans) and choanoflagellates.[5][6]

Proterospongia (members of the Choanoflagellata) are the best living examples of what the ancestor of all animals may have looked like. They live in colonies, and show a primitive level of cellular specialization for different tasks.

Animalia

DateEvent
800–650 Ma
Dickinsonia costata from the Ediacaran biota, 635–542 Ma, a possible early member of Animalia.

Urmetazoan: The first fossils that might represent animals appear in the 665-million-year-old rocks of the Trezona Formation of South Australia. These fossils are interpreted as being early sponges.[7] Multicellular animals may have existed from 800 Ma. Separation from the Porifera (sponges) lineage. Eumetazoa/Diploblast: separation from the Ctenophora ("comb jellies") lineage. Planulozoa/ParaHoxozoa: separation from the Placozoa and Cnidaria lineages. All diploblasts possess epithelianervesmuscles and connective tissue and mouths, and except for placozoans, have some form of symmetry, with their ancestors probably having radial symmetry like that of cnidarians. Diploblasts separated their early embryonic cells into two germ layers (ecto- and endoderm). Photoreceptive eye-spots evolve.

650-600 Ma

Urbilaterian: the last common ancestor of xenacoelomorphs, protostomes (including the arthropod [insect, crustacean, spider], mollusc [squid, snail, clam] and annelid [earthworm] lineages) and the deuterostomes (including the vertebrate [human] lineage) (the last two are more related to each other and called Nephrozoa). Xenacoelomorphs all have a gonopore to expel gametes but nephrozoans merged it with their anus. Earliest development of bilateral symmetrymesodermhead (anterior cephalization) and various gut muscles (and thus peristalsis) and, in the Nephrozoa, nephridia (kidney precursors), coelom (or maybe pseudocoelom), distinct mouth and anus (evolution of through-gut), and possibly even nerve cords and blood vessels.[8] Reproductive tissue probably concentrates into a pair of gonads connecting just before the posterior orifice. "Cup-eyes" and balance organs evolve (the function of hearing added later as the more complex inner ear evolves in vertebrates). The nephrozoan through-gut had a wider portion in the front, called the pharynx. The integument or skin consists of an epithelial layer (epidermis) and a connective layer.

600-540 Ma
sea cucumber (Actinopyga echinites), displaying its feeding tentacles and tube feet.

Most known animal phyla appeared in the fossil record as marine species during the Ediacaran-Cambrian explosion, probably caused by long scale oxygenation since around 585 Ma (sometimes called the "Neoproterozoic Oxygenation Event" or NOE) and also an influx of oceanic minerals. Deuterostomes, the last common ancestor of the Chordata [human] lineage, Hemichordata (acorn worms and graptolites) and Echinodermata (starfishsea urchinssea cucumbers, etc.), probably had both ventral and dorsal nerve cords like modern acorn worms.

An archaic survivor from this stage is the acorn worm, sporting an open circulatory system (with less branched blood vessels) with a heart that also functions as a kidney. Acorn worms have a plexus concentrated into both dorsal and ventral nerve cords. The dorsal cord reaches into the proboscis, and is partially separated from the epidermis in that region. This part of the dorsal nerve cord is often hollow, and may well be homologous with the brain of vertebrates.[9] Deuterostomes also evolved pharyngeal slits, which were probably used for filter feeding like in hemi- and proto-chordates.

Chordata

DateEvent
540-520 Ma

The increased amount of oxygen causes many eukaryotes, including most animals, to become obligate aerobes.

The Chordata ancestor gave rise to the lancelets (Amphioxii) and Olfactores. Ancestral chordates evolved a post-anal tailnotochord, and endostyle (precursor of thyroid). The pharyngeal slits (or gills) are now supported by connective tissue and used for filter feeding and possibly breathing.[10] Other, earlier chordate predecessors include Myllokunmingia fengjiaoa,[11] Haikouella lanceolata,[12] and Haikouichthys ercaicunensis.[13] They probably lost their ventral nerve cord and evolved a special region of the dorsal one, called the brain, with glia becoming permanently associated with neurons. They probably evolved the first blood cells (probably early leukocytes, indicating advanced innate immunity), which they made around the pharynx and gut.[14] All chordates except tunicates sport an intricate, closed circulatory system, with highly branched blood vessels.

Olfactores, last common ancestor of tunicates and vertebrates in which olfaction (smell) evolved. Since lancelets lack a heart, it possibly emerged in this ancestor (previously the blood vessels themselves were contractile) though it could've been lost in lancelets after evolving in early deuterostomes (hemichordates and echinoderms have hearts).

520-480 Ma

The first vertebrates ("fish") appear: the ostracodermsHaikouichthys and Myllokunmingia are examples of these jawless fish, or Agnatha; the jawless Cyclostomata diverge at this stage. They were jawless, had seven pairs of pharyngeal arches like their descendants today, and their endoskeletons were cartilaginous (then only consisting of the chondrocranium/braincase and vertebrae). The connective tissue below the epidermis differentiates into the dermis and hypodermis.[15] They depended on gills for respiration and evolved the unique sense of taste (the remaining sense of the skin now called "touch"), endothelia, camera eyes and inner ears (capable of hearing and balancing; each consists of a lagena, an otolithic organ and two semicircular canals) as well as liversthyroidskidneys and two-chambered hearts (one atrium and one ventricle). They had a tail fin but lacked the paired (pectoral and pelvic) fins of more advanced fish. Brain divided into three parts (further division created distinct regions based on function). The pineal gland of the brain penetrates to the level of the skin on the head, making it seem like a third eye. They evolved the first erythrocytes and thrombocytes.[16]

460-430 Ma

The Placodermi were the first jawed fishes (Gnathostomata); their jaws evolved from the first gill/pharyngeal arch and they largely replaced their endoskeletal cartilage with bone and evolved pectoral and pelvic fins. Bones of the first gill arch became the upper and lower jaw, while those from the second arch became the hyomandibula, ceratohyal and basihyal; this closed two of the seven pairs of gills. The gap between the first and second arches just below the braincase (fused with upper jaw) created a pair of spiracles, which opened in the skin and led to the pharynx (water passed through them and left through gills). Placoderms had competition with the previous dominant animals, the cephalopods and sea scorpions, and rose to dominance themselves. A lineage of them probably evolved into the bony and cartilaginous fish, after evolving scalesteeth (which allowed the transition to full carnivory), stomachsspleensthymusesmyelin sheathshemoglobin and advanced, adaptive immunity (the lattermost two occurred independently in the lampreys and hagfish). Jawed fish also have a third, lateral semicircular canal and their otoliths are divided between a saccule and utricle.

430-410 Ma
Coelacanth caught in 1974
Bony fish split their jaws into several bones and evolve lungs, fin bones, two pairs of rib bones, and opercular bones, and diverge into the actinopterygii (with ray fins) and the sarcopterygii (with fleshy, lower fins);[17] the latter transitioned from marine to freshwater habitats. Jawed fish also possess dorsal and anal fins.

Tetrapoda

DateEvent
390 Ma

Some freshwater lobe-finned fish (sarcopterygii) develop limbs and give rise to the Tetrapodomorpha. These fish evolved in shallow and swampy freshwater habitats, where they evolved large eyes and spiracles.

Primitive tetrapods ("fishapods") developed from tetrapodomorphs with a two-lobed brain in a flattened skull, a wide mouth and a medium snout, whose upward-facing eyes show that it was a bottom-dweller, and which had already developed adaptations of fins with fleshy bases and bones. (The "living fossil" coelacanth is a related lobe-finned fish without these shallow-water adaptations.) Tetrapod fishes used their fins as paddles in shallow-water habitats choked with plants and detritus. The universal tetrapod characteristics of front limbs that bend backward at the elbow and hind limbs that bend forward at the knee can plausibly be traced to early tetrapods living in shallow water.[18]

Panderichthys is a 90–130 cm (35–50 in) long fish from the Late Devonian period (380 Mya). It has a large tetrapod-like head. Panderichthys exhibits features transitional between lobe-finned fishes and early tetrapods.

Trackway impressions made by something that resembles Ichthyostega's limbs were formed 390 Ma in Polish marine tidal sediments. This suggests tetrapod evolution is older than the dated fossils of Panderichthys through to Ichthyostega.

375-350 Ma

Tiktaalik is a genus of sarcopterygian (lobe-finned) fishes from the late Devonian with many tetrapod-like features. It shows a clear link between Panderichthys and Acanthostega.

Acanthostega is an extinct tetrapod, among the first animals to have recognizable limbs. It is a candidate for being one of the first vertebrates to be capable of coming onto land. It lacked wrists, and was generally poorly adapted for life on land. The limbs could not support the animal's weight. Acanthostega had both lungs and gills, also indicating it was a link between lobe-finned fish and terrestrial vertebrates. The dorsal pair of ribs form a rib cage to support the lungs, while the ventral pair disappears.

Ichthyostega is another extinct tetrapod. Being one of the first animals with only two pairs of limbs (also unique since they end in digits and have bones), Ichthyostega is seen as an intermediate between a fish and an amphibian. Ichthyostega had limbs but these probably were not used for walking. They may have spent very brief periods out of water and would have used their limbs to paw their way through the mud.[19] They both had more than five digits (eight or seven) at the end of each of their limbs, and their bodies were scaleless (except their bellies, where they remained as gastralia). Many evolutionary changes occurred at this stage: eyelids and tear glands evolved to keep the eyes wet out of water and the eyes became connected to the pharynx for draining the liquid; the hyomandibula (now called columella) shrank into the spiracle, which now also connected to the inner ear at one side and the pharynx at another, becoming the Eustachian tube (columella assisted in hearing); an early eardrum (a patch of connective tissue) evolved on the end of each tube (called the otic notch); and the ceratohyal and basihyal merged into the hyoid. These "fishapods" had more ossified and stronger bones to support themselves on land (especially skull and limb bones). Jaw bones fuse together while gill and opercular bones disappear.

350-330 Ma

Pederpes from around 350 Ma indicates that the standard number of 5 digits evolved at the Early Carboniferous, when modern tetrapods (or "amphibians") split in two directions (one leading to the extant amphibians and the other to amniotes). At this stage, our ancestors evolved vomeronasal organssalivary glandstonguesparathyroid glands, three-chambered hearts (with two atria and one ventricle) and bladders, and completely removed their gills by adulthood. The glottis evolves to prevent food going into the respiratory tract. Lungs and thin, moist skin allowed them to breathe; water was also needed to give birth to shell-less eggs and for early development. Dorsal, anal and tail fins all disappeared.

Lissamphibia (extant amphibians) retain many features of early amphibians but they have only four digits (caecilians have none).

330-300 Ma

From amphibians came the first reptiles: Hylonomus is the earliest known reptile. It was 20 cm (8 in) long (including the tail) and probably would have looked rather similar to modern lizards. It had small sharp teeth and probably ate small millipedes and insects. It is a precursor of later amniotes (broadest sense of "reptile"). Alpha keratin first evolves here; it is used in the claws of modern amniotes, and hair in mammals, indicating claws and a different type of scales evolved in amniotes (complete loss of gills as well).[20]

Evolution of the amniotic egg gives rise to the amniotes, tetrapods that can reproduce on land and lay shelled eggs on dry land. They did not need to return to water for reproduction nor breathing. This adaptation and the desiccation-resistant scales gave them the capability to inhabit the uplands for the first time, albeit making them drink water through their mouths. At this stage, adrenal tissue may have concentrated into discrete glands.

Amniotes have advanced nervous systems, with twelve pairs of cranial nerves, unlike lower vertebrates. They also evolved true sternums but lost their eardrums and otic notches (hearing only by columella bone conduction).

Mammals

DateEvent
300-260 MaShortly after the appearance of the first reptiles, two branches split off. One branch is the Sauropsida, from which come the modern reptiles and birds. The other branch is Synapsida from which come modern mammals. Both had temporal fenestrae, a pair of holes in their skulls behind the eyes, which were used to increase the space for jaw muscles. Synapsids had one opening on each side, while diapsids (a branch of Sauropsida) had two. An early, inefficient version of diaphragm may have evolved in synapsids.

The earliest "mammal-like reptiles" are the pelycosaurs. The pelycosaurs were the first animals to have temporal fenestrae. Pelycosaurs were not therapsids but their ancestors. The therapsids were, in turn, the ancestors of mammals.

The therapsids had temporal fenestrae larger and more mammal-like than pelycosaurs, their teeth showed more serial differentiation, their gait was semi-erect and later forms had evolved a secondary palate. A secondary palate enables the animal to eat and breathe at the same time and is a sign of a more active, perhaps warm-blooded, way of life.[21] They had lost gastralia and, possibly, scales.

260-230 Ma

One subgroup of therapsids, the cynodonts, lose pineal eye & lumbar ribs and very likely became warm-blooded. The lower respiratory tract forms intricate branches in the lung parenchyma, ending in highly vascularized alveoli. Erythrocytes and thrombocytes lose their nuclei while lymphatic systems and advanced immunity emerge. They may have also had thicker dermis like mammals today.

The jaws of cynodonts resembled modern mammal jaws; the anterior portion, the dentary, held differentiated teeth. This group of animals likely contains a species which is the ancestor of all modern mammals. Their temporal fenestrae merged with their orbits. Their hindlimbs became erect and their posterior bones of the jaw progressively shrunk to the region of the columella.[22]

230-170 Ma

From Eucynodontia came the first mammals. Most early mammals were small shrew-like animals that fed on insects and had transitioned to nocturnality to avoid competition with the dominant archosaurs — this led to the loss of the vision of red and ultraviolet light (ancestral tetrachromacy of vertebrates reduced to dichromacy). Although there is no evidence in the fossil record, it is likely that these animals had a constant body temperaturehair and milk glands for their young (the glands stemmed from the milk line). The neocortex (part of the cerebrum) region of the brain evolves in Mammalia, at the reduction of the tectum (non-smell senses which were processed here became integrated into neocortex but smell became primary sense). Origin of the prostate gland and a pair of holes opening to the columella and nearby shrinking jaw bones; new eardrums stand in front of the columella and Eustachian tube. The skin becomes hairy, glandular (glands secreting sebum and sweat) and thermoregulatory. Teeth fully differentiate into incisorscaninespremolars and molars; mammals become diphyodont and possess developed diaphragms and males have internal penises. All mammals have four chambered hearts (with two atria and two ventricles) and lack cervical ribs (now mammals only have thoracic ribs).

Monotremes are an egg-laying group of mammals represented today by the platypus and echidna. Recent genome sequencing of the platypus indicates that its sex genes are closer to those of birds than to those of the therian (live birthing) mammals. Comparing this to other mammals, it can be inferred that the first mammals to gain sexual differentiation through the existence or lack of SRY gene (found in the y-Chromosome) evolved only in the therians. Early mammals and possibly their eucynodontian ancestors had epipubic bones, which serve to hold the pouch in modern marsupials (in both sexes).

170-120 Ma

Evolution of live birth (viviparity), with early therians probably having pouches for keeping their undeveloped young like in modern marsupialsNipples stemmed out of the therian milk lines. The posterior orifice separates into anal and urogenital openings; males possess an external penis.

Monotremes and therians independently detach the malleus and incus from the dentary (lower jaw) and combine them to the shrunken columella (now called stapes) in the tympanic cavity behind the eardrum (which is connected to the malleus and held by another bone detached from the dentary, the tympanic plus ectotympanic), and coil their lagena (cochlea) to advance their hearing, with therians further evolving an external pinna and erect forelimbs. Female placentalian mammals don’t have pouches and epipubic bones but instead have a developed placenta which penetrates the uterus walls (unlike marsupials), allowing a longer gestation; they also have separated urinary and genital openings.[23]

100-90 MaLast common ancestor of rodentsrabbitsungulatescarnivoransbatsshrews and humans (base of the clade Boreoeutheria; males now have external testicles).

Primates

DateEvent
90–66 Ma

A group of small, nocturnal, arboreal, insect-eating mammals called Euarchonta begins a speciation that will lead to the orders of primatestreeshrews and flying lemurs. They reduced the number of mammaries to only two pairs (on the chest). Primatomorpha is a subdivision of Euarchonta including primates and their ancestral stem-primates Plesiadapiformes. An early stem-primate, Plesiadapis, still had claws and eyes on the side of the head, making it faster on the ground than in the trees, but it began to spend long times on lower branches, feeding on fruits and leaves.

The Plesiadapiformes very likely contain the ancestor species of all primates.[24] They first appeared in the fossil record around 66 million years ago, soon after the Cretaceous–Paleogene extinction event that eliminated about three-quarters of plant and animal species on Earth, including most dinosaurs.[25][26]

One of the last Plesiadapiformes is Carpolestes simpsoni, having grasping digits but not forward-facing eyes.

66-56 MaPrimates diverge into suborders Strepsirrhini (wet-nosed primates) and Haplorrhini (dry-nosed primates). Brain expands and cerebrum divides into 4 pairs of lobes. The postorbital bar evolves to separate the orbit from the temporal fossae as sight regains its position as the primary sense; eyes became forward-facing. Strepsirrhini contain most prosimians; modern examples include lemurs and lorises. The haplorrhines include the two living groups: prosimian tarsiers, and simian monkeys, including apes. The Haplorrhini metabolism lost the ability to produce vitamin C, forcing all descendants to include vitamin C-containing fruit in their diet. Early primates only had claws in their second digits; the rest were turned into nails.
50-35 Ma

Simians split into infraorders Platyrrhini and Catarrhini. They fully transitioned to diurnality and lacked any claw and tapetum lucidum (which evolved many times in various vertebrates). They possibly evolved at least some of the paranasal sinuses, and transitioned from estrous cycle to menstrual cycle. The number of mammaries is now reduced to only one thoracic pair. Platyrrhines, New World monkeys, have prehensile tails and males are color blind. The individuals whose descendants would become Platyrrhini are conjectured to have migrated to South America either on a raft of vegetation or via a land bridge (the hypothesis now favored[27]). Catarrhines mostly stayed in Africa as the two continents drifted apart. Possible early ancestors of catarrhines include Aegyptopithecus and Saadanius.

35-20 Ma

Catarrhini splits into 2 superfamilies, Old World monkeys (Cercopithecoidea) and apes (Hominoidea). Human trichromatic color vision had its genetic origins in this period. Catarrhines lost the vomeronasal organ (or possibly reduced it to vestigial status).

Proconsul was an early genus of catarrhine primates. They had a mixture of Old World monkey and ape characteristics. Proconsul'monkey-like features include thin tooth enamel, a light build with a narrow chest and short forelimbs, and an arboreal quadrupedal lifestyle. Its ape-like features are its lack of a tail, ape-like elbows, and a slightly larger brain relative to body size.

Proconsul africanus is a possible ancestor of both great and lesser apes, including humans.

Hominidae

DateEvent
20-15 MaHominidae (great ape ancestors) speciate from the ancestors of the gibbon (lesser apes) between c. 20 to 16 Ma. They largely reduced their ancestral snout and lost the uricase enzyme (present in most organisms).[28]
16-12 MaHomininae ancestors speciate from the ancestors of the orangutan between c. 18 to 14 Ma.[29]

Pierolapithecus catalaunicus is thought to be a common ancestor of humans and the other great apes, or at least a species that brings us closer to a common ancestor than any previous fossil discovery. It had the special adaptations for tree climbing as do present-day humans and other great apes: a wide, flat rib cage, a stiff lower spine, flexible wrists, and shoulder blades that lie along its back.

12 MaDanuvius guggenmosi is the first-discovered Late Miocene great ape with preserved long bones, and greatly elucidates the anatomical structure and locomotion of contemporary apes.[30] It had adaptations for both hanging in trees (suspensory behavior) and walking on two legs (bipedalism)—whereas, among present-day hominids, humans are better adapted for the latter and the others for the former. Danuvius thus had a method of locomotion unlike any previously known ape called "extended limb clambering", walking directly along tree branches as well as using arms for suspending itself. The last common ancestor between humans and other apes possibly had a similar method of locomotion.
12-8 MaThe clade currently represented by humans and the genus Pan (chimpanzees and bonobos) splits from the ancestors of the gorillas between c. 12 to 8 Ma.[31]
8-6 Ma

Hominini: The latest common ancestor of humans and chimpanzees is estimated to have lived between roughly 10 to 5 million years ago. Both chimpanzees and humans have a larynx that repositions during the first two years of life to a spot between the pharynx and the lungs, indicating that the common ancestors have this feature, a precondition for vocalized speech in humans. Speciation may have begun shortly after 10 Ma, but late admixture between the lineages may have taken place until after 5 Ma. Candidates of Hominina or Homininae species which lived in this time period include Ouranopithecus (c. 8 Ma), Graecopithecus (c. 7 Ma), Sahelanthropus tchadensis (c. 7 Ma), Orrorin tugenensis (c. 6 Ma).

Ardipithecus is, or may be, a very early hominin genus (tribe Hominini and subtribe Hominina). Two species are described in the literature: A. ramidus, which lived about 4.4 million years ago[32] during the early Pliocene, and A. kadabba, dated to approximately 5.6 million years ago[33] (late Miocene). A. ramidus had a small brain, measuring between 300 and 350 cm3. This is about the same size as the modern bonobo and female common chimpanzee brain; it is somewhat smaller than the brain of australopithecines like Lucy (400 to 550 cm3) and slightly over a fifth the size of the modern Homo sapiens brain.

Ardipithecus was arboreal, meaning it lived largely in the forest where it competed with other forest animals for food, no doubt including the contemporary ancestor of the chimpanzees. Ardipithecus was probably bipedal as evidenced by its bowl shaped pelvis, the angle of its foramen magnum and its thinner wrist bones, though its feet were still adapted for grasping rather than walking for long distances.

4-3.5 Ma

A member of the Australopithecus afarensis left human-like footprints on volcanic ash in Laetoli, northern Tanzania, providing strong evidence of full-time bipedalism. Australopithecus afarensis lived between 3.9 and 2.9 million years ago, and is considered one of the earliest hominins—those species that developed and comprised the lineage of Homo and Homo's closest relatives after the split from the line of the chimpanzees.

It is thought that A. afarensis was ancestral to both the genus Australopithecus and the genus Homo. Compared to the modern and extinct great apesA. afarensis had reduced canines and molars, although they were still relatively larger than in modern humans. A. afarensis also has a relatively small brain size (380–430 cm³) and a prognathic (anterior-projecting) face.

Australopithecines have been found in savannah environments; they probably developed their diet to include scavenged meat. Analyses of Australopithecus africanus lower vertebrae suggests that these bones changed in females to support bipedalism even during pregnancy.

3.5–3.0 MaKenyanthropus platyops, a possible ancestor of Homo, emerges from the Australopithecus. Stone tools are deliberately constructed.[34]
3 MaThe bipedal australopithecines (a genus of the subtribe Hominina) evolve in the savannas of Africa being hunted by Megantereon. Loss of body hair occurs from 3 to 2 Ma, in parallel with the development of full bipedalism and slight enlargement of the brain.[35]

Homo

DateEvent
2.5–2.0 Ma

Early Homo appears in East Africa, speciating from australopithecine ancestors. Sophisticated stone tools mark the beginning of the Lower PaleolithicAustralopithecus garhi was using stone tools at about 2.5 Ma. Homo habilis is the oldest species given the designation Homo, by Leakey et al in 1964. H. habilis is intermediate between Australopithecus afarensis and H. erectus, and there have been suggestions to re-classify it within genus Australopithecus, as Australopithecus habilis.

Stone tools found at the Shangchen site in China and dated to 2.12 million years ago are considered the earliest known evidence of hominins outside Africa, surpassing Dmanisi in Georgia by 300,000 years.[36]

1.9–0.8 Ma

Homo erectus derives from early Homo or late Australopithecus.

Homo habilis, although significantly different of anatomy and physiology, is thought to be the ancestor of Homo ergaster, or African Homo erectus; but it is also known to have coexisted with H. erectus for almost half a million years (until about 1.5 Ma). From its earliest appearance at about 1.9 Ma, H. erectus is distributed in East Africa and Southwest Asia (Homo georgicus). H. erectus is the first known species to develop control of fire, by about 1.5 Ma.

H. erectus later migrates throughout Eurasia, reaching Southeast Asia by 0.7 Ma. It is described in a number of subspecies.[37] Early humans were social and initially scavenged, before becoming active hunters. The need to communicate and hunt prey efficiently in a new, fluctuating environment (where the locations of resources need to be memorized and told) may have driven the expansion of the brain from 2 to 0.8 Ma.

Evolution of dark skin at about 1.2 Ma.[38]

Homo antecessor may be a common ancestor of humans and Neanderthals.[39][40] At present estimate, humans have approximately 20,000–25,000 genes and share 99% of their DNA with the now extinct Neanderthal[41] and 95–99% of their DNA with their closest living evolutionary relative, the chimpanzees.[42][43] The human variant of the FOXP2 gene (linked to the control of speech) has been found to be identical in Neanderthals.[44]

0.8–0.3 Ma

Divergence of Neanderthal and Denisovan lineages from a common ancestor.[45] Homo heidelbergensis (in Africa also known as Homo rhodesiensis) had long been thought to be a likely candidate for the last common ancestor of the Neanderthal and modern human lineages. However, genetic evidence from the Sima de los Huesos fossils published in 2016 seems to suggest that H. heidelbergensis in its entirety should be included in the Neanderthal lineage, as "pre-Neanderthal" or "early Neanderthal", while the divergence time between the Neanderthal and modern lineages has been pushed back to before the emergence of H. heidelbergensis, to about 600,000 to 800,000 years ago, the approximate age of Homo antecessor.[46][47] Brain expansion (enlargement) between 0.8 and 0.2 Ma may have occurred due to the extinction of most African megafauna (which made humans feed from smaller prey and plants, which required greater intelligence due to greater speed of the former and uncertainty about whether the latter were poisonous or not), extreme climate variability after Mid-Pleistocene Transition (which intensified the situation, and resulted in frequent migrations), and in general selection for more social life (and intelligence) for greater chance of survival, reproductivity, and care for mothers. Solidified footprints dated to about 350 ka and associated with H. heidelbergensis were found in southern Italy in 2003.[48]

H. sapiens lost the brow ridges from their hominid ancestors as well as the snout completely, though their noses evolve to be protruding (possibly from the time of H. erectus). By 200 ka, humans had stopped their brain expansion.

Homo sapiens

DateEvent
300–130 ka

Neanderthals and Denisovans emerge from the northern Homo heidelbergensis lineage around 500-450 ka while Sapients emerge from the southern lineage around 350-300 ka.[49]

Fossils attributed to H. sapiens, along with stone tools, dated to approximately 300,000 years ago, found at Jebel Irhoud, Morocco[50] yield the earliest fossil evidence for anatomically modern Homo sapiens. Modern human presence in East Africa (Gademotta), at 276 kya.[51] In July 2019, anthropologists reported the discovery of 210,000 year old remains of a H. sapiens in Apidima CavePeloponneseGreece.[52][53][54]

Patrilineal and matrilineal most recent common ancestors (MRCAs) of living humans roughly between 200 and 100 kya[55][56] with some estimates on the patrilineal MRCA somewhat higher, ranging up to 250 to 500 kya.[57]

160,000 years ago, Homo sapiens idaltu in the Awash River Valley (near present-day Herto village, Ethiopia) practiced excarnation.[58]

130–80 kaMarine Isotope Stage 5 (Eemian).

Modern human presence in Southern Africa and West Africa.[59] Appearance of mitochondrial haplogroup (mt-haplogroup) L2.

80–50 kaMIS 4, beginning of the Upper Paleolithic.

Early evidence for behavioral modernity.[60] Appearance of mt-haplogroups M and NSouthern Dispersal migration out of AfricaProto-Australoid peopling of Oceania.[61] Archaic admixture from Neanderthals in Eurasia,[62][63] from Denisovans in Oceania with trace amounts in Eastern Eurasia,[64] and from an unspecified African lineage of archaic humans in Sub-Saharan Africa as well as an interbred species of Neanderthals and Denisovans in Asia and Oceania.[65][66][67][68]

50–25 ka
Reconstruction of Oase 2 (c. 40 ka)

Behavioral modernity develops by this time or earlier, according to the "great leap forward" theory.[69] Extinction of Homo floresiensis.[70] M168 mutation (carried by all non-African males). Appearance of mt-haplogroups U and KPeopling of Europe, peopling of the North Asian Mammoth steppePaleolithic artExtinction of Neanderthals and other archaic human variants (with possible survival of hybrid populations in Asia and Africa.) Appearance of Y-Haplogroup R2; mt-haplogroups J and X.

after 25 ka

Last Glacial MaximumEpipaleolithic / Mesolithic / HolocenePeopling of the Americas. Appearance of: Y-Haplogroup R1a; mt-haplogroups V and T. Various recent divergence associated with environmental pressures, e.g. light skin in Europeans and East Asians (KITLGASIP), after 30 ka;[71] Inuit adaptation to high-fat diet and cold climate, 20 ka.[72]

Extinction of late surviving archaic humans at the beginning of the Holocene (12 ka). Accelerated divergence due to selection pressures in populations participating in the Neolithic Revolution after 12 ka, e.g. East Asian types of ADH1B associated with rice domestication,[73] or lactase persistence.[74][75] A slight decrease in brain size occurred a few thousand years ago.

See also

References

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  3. ^ depending on the classification of the Homo heidelbergensis lineage; 0.8 if Neanderthals are classed as H. sapiens neanderthalensis, or if H. sapiens is defined cladistically from the divergence from H. neanderthalensis, 0.3 based on the available fossil evidence.
  4. ^ "'Experiments with sex have been very hard to conduct,' Goddard said. 'In an experiment, one needs to hold all else constant, apart from the aspect of interest. This means that no higher organisms can be used, since they have to have sex to reproduce and therefore provide no asexual control.'
    Goddard and colleagues instead turned to a single-celled organism, yeast, to test the idea that sex allows populations to adapt to new conditions more rapidly than asexual populations.Sex Speeds Up Evolution, Study Finds (URL accessed on January 9, 2005)
  5. ^ Dawkins, R. (2005), The Ancestor's Tale: A Pilgrimage to the Dawn of Evolution, Houghton Mifflin Harcourt, ISBN 978-0-618-61916-0
  6. ^ "Proterospongia is a rare freshwater protist, a colonial member of the Choanoflagellata." "Proterospongia itself is not the ancestor of sponges. However, it serves as a useful model for what the ancestor of sponges and other metazoans may have been like." http://www.ucmp.berkeley.edu/protista/proterospongia.html Berkeley University
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  17. ^ A fossil coelacanth jaw found in a stratum datable 410 mya that was collected near Buchan in VictoriaAustralia's East Gippsland, currently holds the record for oldest coelacanth; it was given the name Eoactinistia foreyi when it was published in September 2006. [1]
  18. ^ "Lungfish are believed to be the closest living relatives of the tetrapods, and share a number of important characteristics with them. Among these characters are tooth enamel, separation of pulmonary blood flow from body blood flow, arrangement of the skull bones, and the presence of four similarly sized limbs with the same position and structure as the four tetrapod legs." http://www.ucmp.berkeley.edu/vertebrates/sarco/dipnoi.html Berkeley University
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External links


The Origin of Religion: The Quality of Eusociality & Altruism

Evolutionary Eusociologist & SocioBiologist, E.O. Wilson

The Origin of Religion:
The Quality of Eusociality & Altruism

by R.E. Slater

“Eu-,” of course, is a prefix meaning pleasant or good: euphony is something that sounds wonderful; eugenics is the attempt to improve the gene pool.
The eusocial group contains multiple generations whose members perform altruistic acts, sometimes against their own personal interests, to benefit their group.
Eusociality is an outgrowth of a new way of understanding evolution, which blends traditionally popular individual selection (based on individuals competing against each other) with group selection (based on competition among groups).
Individual selection tends to favor selfish behavior. Group selection favors altruistic behavior and is responsible for the origin of the most advanced level of social behavior, that attained by ants, bees, termites—and humans.

When I first came across Edward Wilson's seminal work I was spellbound. Over a decade later I find that I still am when discovering how Wilson interweaved evolutionary biology with sociobiology to show that the necessary ingredient for the evolutionary mechanics of group selection is eusociality.

It seems that we are at another one of those inflection points where we must interject a few more new terms and attitudes about the Origin of Religion as we have been speaking to it's essential qualities of which eusociality is one.

In social, cultural and religious studies in the United States, the "epic of evolution" is a narrative that blends religious and scientific views of cosmic, biological and sociocultural evolution in a mythological manner. According to The Encyclopedia of Religion and Nature, an "epic of evolution" encompasses the 14 billion year narrative of cosmic, planetary, life, and cultural evolution—told in sacred ways. Not only does it bridge mainstream science and a diversity of religious traditions; if skillfully told, it makes the science story memorable and deeply meaningful, while enriching one's religious faith or secular outlook.

"Epic of evolution" originated from the sociobiologist Edward O. Wilson's use of the phrase "evolutionary epic" in 1978. Wilson was not the first to use the term but his prominence prompted its usage as the morphed phrase 'epic of evolution'. In later years, he also used the latter term.

Naturalistic and liberal religious writers have picked up on Wilson's term and have used it in a number of texts. These authors however have at times used other terms to refer to the idea: Universe Story (Brian Swimme, John F. Haught), Great Story (Connie Barlow, Michael Dowd), Everybody's Story (Loyal Rue), New Story (Thomas Berry, Al Gore, Brian Swimme) and Cosmic Evolution (Eric Chaisson).


The Failure of Religion When It Doesn't Love

Now as I stated in our last posting, religious institutions like their civil counterparts have failed both themselves and us when not preaching the love of God as an essential component to creation's inner-workings.

In the past I've written about Christian Humanism as being the forerunner to the socio-political platform of Social Justice. How that yesteryear's church institutions of the 1700-1800s sought to uplift the plight of working children, women's equality, the fairness and rightfulness of non-White minority freedoms and liberties, and belatedly through Thoreau, Meir, and Leopold are charge to better tend and caretake nature about us.

As we read on about Edward Wilson we'll find that as a Baptist Christian he failed in his belief about the Christian religion as it became imprisoned by it's own doctrines and institutions. Wilson saw as we do today that his Christian religion had forgotten the essential tenant which bound it to its Creator-Redeemer and the Earth.

What is it?

Love.



The Quality of Love

Whether we call it by evolutionary eusocialism or post-Christian restorationism of essential faith grounded in humanitarianism and the building of ecological civilizations it still goes by the name of LOVE.

God's Love for us and creation is the essential ingredient to any faith and religion. If love is lost so too is that religion's faithfulness to it's evolutionary origins.

In love's place we have built - and continue to build - oppressive institutions refusing to see beyond their social groups practicing unnecessary holy acts and sacred performances all in the name of idolatrous fidelity.

God is love. True religion is love. Creation yearns to love and give love. God's quality of the divine "goes all the down even as it goes all the way up" the evolutionary order of the cosmos.

Cosmology's one main element deeply interwoven within it's relational composition is love.

We might call it generative care; valuative ethic; or benevolent outreach, but it's main enemy is selfishness, self-survival above all else, thoughtlessness, harm, abandonment, betrayal, and all such worthless qualities unworthy of God or creation.

What Is Eusociality?

So then, what else might we say of eusociality (I plucked these off the Internet)?

What defines eusociality?

Living in a cooperative group in which usually one female and several males are reproductively active and the nonbreeding individuals care for the young or protect and provide for the group. eusocial termites, ants, and naked mole rats. eusociality.

What is eusocial behavior?

Eusociality, in which some individuals reduce their own lifetime reproductive potential to raise the offspring of others, underlies the most advanced forms of social organization and the ecologically dominant role of social insects and humans.

Are humans eusocial?

Humans, who are more loosely eusocial, dominate land vertebrates. "Eusociality has arisen independently some 10 to 20 times in the course of evolution," says Tarnita, a junior fellow in Harvard's Society of Fellows.

What are the 3 requirements for eusociality?

Eusocial animals share the following four characteristics: adults live in groups, cooperative care of juveniles (individuals care for brood that is not their own), reproductive division of labor (not all individuals get to reproduce), and overlap of generations (Wilson 1971).

What are examples of eusocial groups?

Eusocial behaviour is found in ants and bees (order Hymenoptera), some wasps in the family Vespidae, termites (order Isoptera; sometimes placed in the cockroach order, Blattodea), some thrips (order Thysanoptera), aphids (family Aphididae), and possibly some species of beetles (order Coleoptera).

What might E.O. Wilson describe
Eusociality as?

Scientific humanism

Wilson coined the phrase scientific humanism as "the only worldview compatible with science's growing knowledge of the real world and the laws of nature".[60] Wilson argued that it is best suited to improve the human condition. In 2003, he was one of the signers of the Humanist Manifesto.

God and religion

On the question of God, Wilson described his position as "provisional deism" and explicitly denied the label of "atheist", preferring "agnostic". He explained his faith as a trajectory away from traditional beliefs: "I drifted away from the church, not definitively agnostic or atheistic, just Baptist & Christian no more."Wilson argued that belief in God and the rituals of religion are products of evolution. He argued that they should not be rejected or dismissed, but further investigated by science to better understand their significance to human nature. In his book The Creation, Wilson wrote that scientists ought to "offer the hand of friendship" to religious leaders and build an alliance with them, stating that "Science and religion are two of the most potent forces on Earth and they should come together to save the creation."

Wilson made an appeal to the religious community on the lecture circuit at Midland College, Texas, for example, and that "the appeal received a 'massive reply'", that a covenant had been written and that a "partnership will work to a substantial degree as time goes on".

In a New Scientist interview published on January 21, 2015, however, Wilson said that "Religion 'is dragging us down' and must be eliminated 'for the sake of human progress'", and "So I would say that for the sake of human progress, the best thing we could possibly do would be to diminish, to the point of eliminating, religious faiths."


Below is an article speaking to "Longtermism" which is new term speaking to that quality of eusociality from a similar but different perspective. Like process thought, as the years and eras roll by we will need to update our language to better accommodate and implant good, healthy ideas onto the plates and into the palletes of the mobilizing masses looking for direction and healing. Sharing God's love with one another is one of those things we must always be about doing with one another.

Peace,

R.E. Slater
March 25, 2023



REFERENCES












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(Image credit: Filippo Monteforte/AFP/Getty Images)


What is longtermism?

by William MacAskill
August 7, 2022

There is a strong moral reason to consider how the actions and decisions we take today affect the lives of huge numbers of future people, argues philosopher William MacAskill. Here he makes the case for longtermism.

Humanity, today, is in its adolescence. Most of a teenager’s life is still ahead of them, and their decisions can have lifelong effects. Similarly, most of humanity’s life lies ahead – an estimated 118 billion people have already lived, but vastly more people, perhaps thousands or even millions of times that number, are yet to be born.

And some of the decisions we make this century will impact the entire course of humanity's future.

Contemporary society does not appreciate this fact. To mature as a species, we need to embrace a perspective called longtermism – a way of thinking that differs greatly from the prevalent mindset today.

Longtermism is the view that positively influencing the long-term future is a key moral priority of our time. It's about taking seriously the sheer scale of the future, and how high the stakes might be in shaping it. It means thinking about the challenges we might face in our lifetimes that could impact civilisation’s whole trajectory, and taking action to benefit not just the present generation, but all generations to come.

The case for longtermism rests on the simple idea that future people matter. This is common sense. We care about the impacts of climate change, radioactive nuclear waste, and resource depletion not just because they affect our lives, but because they affect the lives of our grandchildren, and their grandchildren in turn. If you could prevent a genocide in a thousand years, the fact that "those people don't exist yet" would do nothing to justify inaction.

Many social movements have fought for greater recognition for disempowered members of society. Advocates of longtermism want to extend this recognition to future people, too. Just as we should care about the lives of people who are distant from us in space, we should care about people who are distant from us in time – those who live in the future.

This matters because the future could be vast. We have 300,000 years of humanity behind us, but how many years are still to come?

Longtermism doesn't just consider the future of our children or grandchildren but the many billions of people who are yet to live (Credit: Christopher Furlong/Getty Images)

If humans were a typical mammal species, we would have 700,000 years still to go. But we are not typical. We may destroy ourselves in the next few centuries, or we could last for hundreds of millions of years. We can't know which of these futures awaits us, but we know that humanity's life expectancy – the amount of time our species has the potential to live – is huge. (Read more about how long humanity can survive for.)

We may stand at history's very beginning. If we avoid catastrophe, almost everyone to ever exist is yet to come.

Future generations therefore have enormous moral importance. But what can we do to help them?

First, we can make sure that we have a future at all. And, second, we can help ensure that that future is good.

Ensuring civilisation's survival

The first step is reducing the risk of human extinction. If our actions this century cause us to go extinct, there is little uncertainty about the impact on future generations: our actions will have robbed them of their chance to live altogether. The potential for a flourishing future would be entirely lost.

One of the greatest threats comes from pandemics. The tragedy of Covid-19 has made us painfully aware of how harmful pandemics can be. Future pandemics could be even worse as we continue to intrude into natural habitats in ways that increase the risk of diseases crossing over from animals to humans. Advances in biotechnology are helping us develop vaccines to protect us from disease, but they also are giving us the power to create new pathogens, which could be used as bioweapons of unprecedented destructive power.

If you could prevent a genocide in a thousand years, the fact that "those people don't exist yet" would do nothing to justify inaction

The community prediction platform Metaculus, which uses the collective wisdom of its members to forecast real-world events, currently puts the risk of a pandemic that kills over 95% of the world's population this century at almost 1%. If you're reading this in a relatively well-off country, you are more likely to die in a pandemic than you are from firesdrowning, and murder combined. It's as if humanity as a whole is about to take on the death-risk from skydiving – 1,000 times in a row. For such grave stakes, this risk is far too great.

We can act now to reduce these risks. Kevin Esvelt is a professor of biology at the Massachusetts Institute of Technology (MIT) in the US, and one of the developers of CRISPR gene drive technology. Gravely concerned by catastrophic risk from engineered pathogens, he founded the Nucleic Acid Observatory, which aims to constantly monitor wastewater for new diseases so that we can detect and respond to pandemics as soon as they arise. This technique was recently used to find traces of polio in the UK.

Esvelt also has championed research into far-ultraviolet (far-UVC) lighting. Promising early research suggests that some forms of far-UVC light can sterilise a room by inactivating microbial diseases, without harming people in the process. If we can bring down the cost of far-UVC lighting, and install it in buildings around the world, we can both drastically reduce pandemic risk and make most respiratory diseases a thing of the past. (Read more about how UVC can combat diseases.)

Other groups are focused on pandemic preparedness, too. The recently-established Oxford Pandemic Sciences Institute is working on speeding up the evaluation of vaccines for new outbreaks. Drug start-up Alvea is trying to quickly produce an affordable, shelf-stable Covid vaccine that can cheaply vaccinate everyone, rich and poor alike. They plan to use their platform to rapidly develop vaccines for future pandemics.

These efforts show that we really can help ensure civilisation's survival – while reaping enormous benefits for the present generation, too.

Trajectory changes

Ensuring the survival of civilisation isn't the only way to help future generations. We can also help to ensure that their civilisation flourishes.

One major way is by improving the values that guide society. Historical activists and thinkers have already achieved long-lasting moral improvements through campaigns for democracy, rights for people of colour, and women's suffrage. We can build on this progress to leave an even better world for our children and grandchildren. We can foster attitudes and institutions that give serious moral consideration to every person and sentient being.

Humanity is like a teenager and has its whole life ahead of it (Credit: Robyn Beck/AFP/Getty Images)

But this progress is by no means guaranteed. Future technology such as advanced artificial intelligence (AI) could give bad political actors far greater ability to entrench their power. The 20th Century saw totalitarian regimes rise out of democracies, and if that happened again, the freedom and equality we have gained over the last century could be lost. In the worst case, the future might not be controlled by humans at all – we could be outcompeted by superintelligent AI systems whose goals conflict with our own.

Indeed, several indicators suggest the possibility that AI systems may surpass human capabilities in a matter of decades, and it is far from clear that the transition to such a transformative, general-purpose technology will go well. People inspired by longtermism are therefore working to ensure that AI systems are honest and safe. For example, Stuart Russell is a professor of computer science at the University of California, Berkeley, and the co-author of the most widely-read and influential AI textbook. He cofounded the Centre for Human-Compatible AI, with the aim of aligning advanced artificial intelligence with human goals. Researcher Katja Grace runs AI Impacts, which aims to better understand when we might develop human-level artificial intelligence, and what might happen when we do.

There have been many ways to positively shape the future throughout history: from small acts like planting forests and recording information, to far-sighted moral advocacy whose effects have lasted through the present day.

However, the 21st Century could present a time of truly unprecedented influence over our destiny. The more power we have over our environment and over each other, the more power we have to throw history off course. If humanity is like a teenager, then she is reckless, driving at a faster speed than she can control.

Longtermism in practice

Longtermism is more than just an abstract idea. It has its origins in the effective altruism movement: a philosophy and community that tries to figure out how we can do as much good as possible with our time and money, and then takes action to put those ideas into practice.

The idea of longtermism has led to a tremendous upsurge in action dedicated to helping future generations. Hundreds of people have pledged part of their income, choosing to live on less so that they can donate to causes that benefit future generations. Major foundations, such as Open Philanthropy and the Future Fund, are making future-oriented causes a core philanthropic priority. Young people around the world are using longtermism to inform their career choices.

If we avoid catastrophe, almost everyone to ever exist is yet to come

Organisations, too, are orienting towards the long term across a range of areas. Our World in Data curates and presents information on the most important big-picture issues of our time. Community prediction platform Metaculus aggregates the views of thousands of volunteers to create testable forecasts of future events. The United Nations released an agenda with plans to foreground future generations through new representatives, reports, and declarations – all to be discussed in a "Summit of the Future" in 2023.

There's also a vibrant research community. Longtermism is still a nascent idea, and there's an enormous amount we don't know. How quickly will we move from sub-human to greater-than-human level artificial intelligence, and what should we expect to happen next? How likely is civilisation to recover after collapse? What drives moral progress, and how can we prevent the lock-in of bad values? How can we most effectively take action on the biggest risks we face?

Organisations that work on these topics include the Future of Humanity Institute and Global Priorities Institute at the University of Oxford, where I am chair of the advisory board, alongside the Centre for the Study of Existential Risks at Cambridge, the Stanford Existential Risks Initiative, and the Future of Life Institute.

Back to the present

Does advocating for future generations mean neglecting the interests of those alive today? Not at all. At the moment, only a tiny fraction of society's time and attention is spent explicitly trying to promote a positive long-term future. I don't know how much we should be spending, but it's certainly more than we currently do. As my colleague Toby Ord points out, the Biological Weapons Convention – the single international body tasked with prohibiting the proliferation of bioweapons – has an annual budget of less than the average McDonald's restaurant. Given how neglected and ignored future generations' interests currently are, even small increases in society's concern for its future could have a transformative impact.

What's more, action for the long term has benefits in the short term, too. As we've seen, preventing the next pandemic stands to save lives in both the present and the future. Innovation in clean energy helps mitigate climate change, but it also reduces the death toll of the 3.6 million people who die every year from fossil fuel-related air pollution. Much the same could be said for other efforts that stand out as longtermist priorities – such as efforts to promote and improve democracy, to reduce the risk of a third world war, or to improve our ability to forecast new catastrophes before they arise.

Disease has always been one of the greatest threats facing humanity, and that remains the case today (Credit: Timothy A Clary/Getty Images)

We don't often think about the vast future that may lie before us. We rarely worry about catastrophes that could imperil civilisation, or how new technologies could result in perpetual dystopia. And we almost never reflect on just how good life might become: how we might be able to give our great-great-grandchildren lives of great joy and accomplishment, free from stress and unnecessary suffering.

But we should think about such things. After all, the future is just as real as the present or the past. We overlook it merely because it’s out of sight, and therefore out of mind.

In our lifetimes, we will face challenges – like the development of advanced artificial intelligence, and the threat of bioweapons used in a third world war – that could prove pivotal for the entire future of the human race.

It's up to us to make sure we respond to these challenges wisely. If we do, then we can leave our descendants a world that is beautiful and just – one that can flourish for millions of years to come.

* William MacAskill is an associate professor of philosophy at the University of Oxford and a trustee for the Centre for Effective Altruism. His book on longtermism, What We Owe the Future, is due to be published in September 2022.

**The author of this article, William MacAskill, is an associate professor of philosophy at the University of Oxford and is a co-founder of the Centre for Effective Altruism, Giving What We Can and 80,000 Hours. He is also the author of a new book on longtermism, What We Owe the Future.