RICHARD LEWONTIN

The facts of evolution are clear and are not disputed by any serious scientific worker. The universe is over 11 billion years old, and the earth, in particular, is over 4 billion. That is a fact. Life on earth is at least 2.5 billion years old, and, as new evidence accumulates, the best estimate of the origin of life gets pushed further and further into the past. That too is fact. It is also a fact that there were no mammals or birds 200 million years ago and no vertebrates 600 million years ago, while there are no dinosaurs now. Finally, it is a fact that under con- ditions that have existed on earth for the last billion years, at least, all living organisms arise from previously living organisms. So, the present complex living forms have evolved by an unbroken and continuous process from the simplest living forms of the pre-Cambrian era. To as- sert, on the contrary, that the earth and life on it are a paltry ten or hundred thousand years old and that the complex forms living today arose in an instant from unorganized matter is in contradiction not simply with the corpus of biological knowledge but with all scientific knowl- edge of the physical world. To deny evolution is to deny physics, chemistry, and astronomy, as well as biology

The fallacy of genetic determinism is to suppose that the genes "make' the organism. It is a basic principle of developmental biology that organisms undergo a continuous development from conception to death, a development that is the unique consequence of the interaction of the genes in their cells, the temporal sequence of environments through which the organisms pass, and random cellular processes that determine the life, death, and transformation of cells. As a result, even the fingerprints of identical twins are not identical. Their temperaments, mental processes, abilities, life choices, disease histories, and death certainly differ despite the determined efforts of many parents to enforce as great a similarity as possible.

The social scientist is in a difficult, if not impossible position. On the one hand there is the temptation to see all of society as one's autobiography writ large, surely not the path to general truth. On the other hand, there is the attempt to be general and objective by pretending that one knows nothing about the experience of being human, forcing the investigator to pretend that people usually know and tell the truth about important issues, when we all know from our own lives how impossible that is.

With respect to phenomena like mass extinction, somebody might say why worry about it because in a geological perspective mass extinctions aren't so bad, they wipe out some things and then 10 million years down the road we get new and interesting objects.But I tell you mass extinctions are really awful for folks caught in the midst of them.

People who have various kinds of politics for whom it is congenial for their apriority politics to say yes, things are getting much worse. They are opposed by people who also have a priori politics saying that this is the best of all possible worlds, capitalism is the greatest thing since sliced bread and you're just alarmists and so on and they can massage the data so it fits them.

As an American I must say I haven't been very encouraged by the way in which the people who run the government in the United States have been listening to those contrary voices. And so long as the power to run the world lies in the hands of people who are quite happy to see it get warmer, or fuel be used more, then would those people who oppose it are crying in the wilderness - that's the real problem.

When the wrong question is being asked, it usually turns out to be because the right question is too difficult. Scientists ask questions they can answer. That is, it is often the case that the operations of a science are not a consequence of the problematic of that science, but that the problematic is induced by the available means.

If we're going to make a politically responsible and a scientifically sensible claim it should not be stop the world exactly where it is because that's not possible. It has to be to decide what kind of world do we as human beings want to live in.

Scientists are educated from a very early time and a very early age to believe that the greater scientist is the scientist who makes discoveries or theories that apply to the greatest ambit of things in the world. And if you've only made a very good theory about snails, or a very good theory about some planets but not about the universe as a whole, or about all the history of humankind, then you have in some sense accepted a lower position in the hierarchy of the fame of science as it's taught to you as a young student.

I assume the same problem exists in Australia as in America of back-biting and jealousy and parochialism among disciplines - there are the scientists, and there are the humanities people, and there are chemists and the physicists and everybody snipes at everybody else and inter-disciplinary communication is rare. But it's very precious and necessary.

There are a whole other range of sciences that must deal with the narrative reconstruction of the inordinately complex events of history that can occur but once in their detailed glory. And for those kinds of sciences, be it cosmology, or evolutionary biology, or geology, or palaeontology, the experimental methods, simplification, quantification, prediction and repetition of the experimental sciences don't always work. You have to go with the narrative, the descriptive methods of what? Of historians.

We do have tendency, now in biology especially to make up stories, to make theoretical biology a kind of game, in fact we have game theory in biology which is meant to use the theory of games to make predictions or explain things.

Quantification, experimentation, rigor, repetition, prediction - all of these are part of the experimental sciences. There's an iconography also namely man, and I do mean males in white coats who spin dials and wait for numbers to appear.

The primary problem is not to provide the public with the knowledge of how far it is to the nearest star and what genes are made of .. Rather, the problem is to get them to reject irrational and supernatural explanations of the world, the demons that exist only in their imaginations, and to accept a social and intellectual apparatus, Science, as the only begetter of truth.

In my mind the job of a natural scientist is to bend over backwards to say something which can be demonstrated to be true or at least which is not of such a nature that there's no way to demonstrate that it's false.

The vulgarization of Darwinism that sees the "struggle for existence" as nothing but the competition for some environmental resource in short supply ignores the large body of evidence about the actual complexity of the relationship between organisms and their resources.

To appeal to an omnipotent deity is to allow that at any moment the regularities of nature may be ruptured, that miracles may happen.

An ecosystem, you can always intervene and change something in it, but there's no way of knowing what all the downstream effects will be or how it might affect the environment. We have such a miserably poor understanding of how the organism develops from its DNA that I would be surprised if we don't get one rude shock after another.

Like all biologists I simply acknowledge the gravity of the current situation. There are scenarios under which things work out well and to that extent I'm a cautious optimist.

I am a taxonomist, I work in the descriptive, narrative sciences of natural history. Unfortunately there is this status ordering from physics, the queen of the sciences up on top, down through a bunch of squishy subjects, ending up with sociology and psychology on the bottom. Palaeontologists are not much above that in their conventional ordering.

If you can't write well then your ambition to become famous in this way will be frustrated. Either that or you have to get an amanuensis who will write for you.

If I put myself on the side of those who see the world as warming up in a bad way, who see the general march of industrial culture as something undesirable, the one thing I must be beware of doing and which my colleagues on that side don't beware of doing, we must beware of saying we've got to stop changing the environment. There is no 'the' environment which we can change, the world is changing all the time.

We take the side of science in spite of the patent absurdity of some of its constructs, in spite of its failure to fulfill many of its extravagant promises of health and life, in spite of the tolerance of the scientific community for unsubstantiated just-so stories, because we have a prior commitment, a commitment to materialism... We cannot allow a Divine Foot in the door.

I think people who worry about planetary health on geological scales are totally misguided, that's not the point at all.

If I ask you who is the most famous scientist who ever lived, or the greatest scientist who ever lived you'll say either Einstein or Newton or something like that because their claims were supposed to apply universally. But the claim of somebody who is studying a particular feature of the evolutionary process like whether it's very fast or very slow, or occurs in steps and so on, that's not a universal claim, that's a rather specialised claim and so you can't claim to great fame and great success.