Humans have evolved to their relatively high state by retaining the immature characteristics of their ancestors. Humans are the most advanced of mammals – although a case could be made for the dolphins – because they seldom grow up. Behavioral traits such as curiosity about the world, flexibility of response, and playfulness are common to practically all young mammals but are usually rapidly lost with the onset of maturity in all but humans. Humanity has advanced, when it has advanced, not because it has been sober, responsible and cautious, but because it has been playful, rebellious, and immature.

A red dragonfly hovers above a backwater of the stream, its wings moving so fast that the eye sees not wings in movement but a probability distribution of where the wings might be, like electron orbitals: a quantum-mechanical effect that maybe explains why the insect can apparently teleport from one place to another, disappearing from one point and reappearing a couple of meters away, without seeming to pass through the space in between. There sure is a lot of bright stuff in the jungle. Randy figures that, in the natural world, anything that is colored so brightly must be some kind of serious evolutionary badass.

Jim Crow repeated the old strategies of the reptilian powers of the air: to convince human beings simultaneously and paradoxically that they are gods and animals. In the Garden, after all, the snake approached God's image-bearer, directing her as though he had dominion over her (when it was, in fact, the other way around). He treated her as an animal, and she didn't even see it. At the same time, the old dragon appealed to her to transcend the limits of her dignity. If she would reach for the forbidden, she would be "like God, knowing good and evil." He suggested that she was more than a human; she was a goddess.

When we no longer look at an organic being as a savage looks at a ship, as at something wholly beyond his comprehension; when we regard every production of nature as one which has had a history; when we contemplate every complex structure and instinct as the summing up of many contrivances, each useful to the possessor, nearly in the same way as when we look at any great mechanical invention as the summing up of the labour, the experience, the reason, and even the blunders of numerous workmen; when we thus view each organic being, how far more interesting, I speak from experience, will the study of natural history become!

We are only chance visitants to this jungle of blind mutations. The natural world existed when we did not, and it will continue to exist long after we are gone. The supernatural crept into life only when the door of consciousness was opened in our heads. The moment we stepped through that door, we walked out on nature. Say what we will about it and deny it till we die--we are blighted by our knowing what is too much to know and too secret to tell one another if we are to stride along our streets, work at our jobs, and sleep in our beds. It is the knowledge of a race of beings that is only passing through this shoddy cosmos.

The existence of consciousness is both one of the most familiar and one of the most astounding things about the world. No conception of the natural order that does not reveal it as something to be expected can aspire even to the outline of completeness. And if physical science, whatever it may have to say about the origin of life, leaves us necessarily in the dark about consciousness, that shows that it cannot provide the basic form of intelligibility for this world. There must be a very different way in which t hings as they are make sense, and that includes the physical world, since the problem cannot be quarantined in the mind.

Yes, sir, but the Librarian likes bananas, sir.""Very nourishin' fruit, Mr Stibbons.""Yes, sir. Although, funnily enough it's not actually a fruit, sir.""Really?""Yes, sir. Botanically, it's a type of fish, sir. According to my theory it's cladistically associated with the Krullian pipefish, sir, which of course is also yellow and goes around in bunches or shoals.""And lives in trees?""Well, not usually, sir. The banana is obviously exploiting a new niche.""Good heavens, really? It's a funny thing, but I've never much liked bananas and I've always been a bit suspicious of fish, too. That'd explain it.

If evolutionism were to be rejected, the whole structure upon which the modern world is based would collapse and one would have to accept the incredible wisdom of the Creator in the creation of the multiplicity of life forms which we see on the surface of the earth and in the seas. This realization would also change the attitude that modern man has concerning the earlier periods of his own history, vis-a-vis other civilizations and also other forms of life. Consequently the theory of evolution continues to be taught in the West as a scientific fact rather than a theory and whoever opposes it is usually brushed off as religious obscurantist.

In the superman Nietzsche gave the world a conceivable and possible goal for all human effort. But there still remained a problem and it was this: When the superman at last appears on earth, what then? Will there be another super-superman to follow and another super-super-superman after that? In the end, will man become the equal of the creator of the universe, whoever or whatever He may be? Or will a period of decline come after, with return down the long line, through the superman down to man again, and then on to the anthropoid ape, to the lower mammals, to the asexual cell, and, finally, to mere inert matter, gas, ether, and empty space?

When true happiness shows up, the ego is bored with it: It's too plain, too ordinary, and it doesn't leave us feeling special or above the fray. It doesn't take away our problems, which is the ego's idea of happiness. The ego wants no more difficulties: no ore sickness, no more need for money, no more work, no more bad feelings, only unending pleasure and bliss. Such perfection is the ego's idea of a successful life. However, the happiness the ego dreams of will never be attained by anyone. The ego denies the reality of this dimension, where challenges are necessary to evolution and blissful states and pleasure come and go.

An example of such emergent phenomena is the origin of life from non-living chemical compounds in the oldest, lifeless oceans of the earth. Here, aided by the radiation energy received from the sun, countless chemical materials were synthesized and accumulated in such a way that they constituted, as it were, a primeval “soup.” In this primeval soup, by infinite variations of lifeless growth and decay of substances during some billions of years, the way of life was ultimately reached, with its metabolism characterized by selective assimilation and dissimilation as end stations of a sluiced and canalized flow of free chemical energy.

I had written the sentence, 'You mustn't think that the evolution that gave rise to us was the only evolutionary possibility on this planet. . . . that cultural developments could be shaped through the mediation of another animal species. If the biological conditions were favorable, some civilization not inferior to our own could arise in the depths of the sea. . . . Would it do the same stupid things mankind has done? Would it invite the same historical calamities? What would we say if some animal other than man declared that its education and its numbers gave it the sole right to occupy the entire world and hold sway over all creation?

My firm conviction is that if wide-spread Eugenic reforms are not adopted during the next hundred years or so, our Western Civilization is inevitably destined to such a slow and gradual decay as that which has been experienced in the past by every great ancient civilization. The size and the importance of the United States throws on you a special responsibility in your endeavours to safeguard the future of our race. Those who are attending your Congress will be aiding in this endeavour, and though you will gain no thanks from your own generation, posterity will, I believe, learn to realize the great dept it owes to all the workers in this field.

My simple explanation of why we human beings, the most advanced species on earth, cannot find happiness, is this: as we evolve up the ladder of being, we find three things: the first, that the tension between the range of opposites in our lives and society widens dramatically and often painfully as we evolve; the second, that the better informed and more intelligent we are, the more humble we have to become about our ability to live meaningful lives and to change anything, even ourselves; and consequently, thirdly, that the cost of gaining the simplicity the other side of complexity can rise very steeply if we do not align ourselves and our lives well.

Among the things most characteristic of organisms--most distinctive of living as opposed to inorganic systems--is a sort of directedness. Their structures and activities have an adaptedness, an evident and vital usefulness to the organism. Darwin's answer and ours is to accept the common sense view...[that] the end ("telos") [is] that the individual and the species may survive. But this end is (usually) unconscious and impersonal. Naive teleology is controverted not by ignoring the obvious existence of such ends but by providing a naturalistic, materialistic explanation of the adaptive characteristics serving them. [Book review in "Science," 1959, p. 673.]