This classic work by Julian Huxley, first published in 1942, captured and synthesized all that was then known about evolutionary biology and gave a name to the Modern Synthesis, the conceptual structure underlying the field for most of the twentieth century. Many considered Huxley's book a popularization of the ideas then emerging in evolutionary biology, but in fact Evolution: The Modern Synthesis is a work of serious scholarship that is also accessible to the general educated public. It is a book in the intellectual tradition of Charles Darwin and Thomas Henry Huxley--Julian Huxley's grandfather, known for his energetic championing of Darwin's ideas. A contemporary reviewer called Evolution: The Modern Synthesis "the outstanding evolutionary treatise of the decade, perhaps the century." This definitive edition brings one of the most important and successful scientific books of the twentieth century back into print. It includes the entire text of the 1942 edition, Huxley's introduction to the 1963 second edition (which demonstrates his continuing command of the field), and the introduction to the 1974 third edition, written by nine experts (many of them Huxley's associates) from different areas of evolutionary biology.

Evolution: The Modern Synthesis

Science & Math

HUXLEY, Julian

Evolution

Macmillan Pub. Co.

Evolution: The modern synthesis

Allen And Unwin

Two volume set. Biography of the evolutionist, biologist & humanist who was the first director of UNESCO and helped in the foundation of the World Wildlife Fund.

Memories

History

Europe

George Allen Unwin

Huxley tell about life at Oxford before W.W. I and the writing of "Science Of Life" with H. G. Wells and being intrigued by Lysenko's baleful influence on Russian biology.

Memories, Vol. 2

Harper and Row, Publishers

London. 1972. Penguin Books. 18x11. 288p.

Penguin

The courtship habits of the great crested grebe, (Cape editions, 18)

JONATHAN CAPE.

This book represents Huxley's thinking over more than 40 years about religion and about human nature and destiny.

Religion without Revelation

Politics & Social Sciences

Social Sciences

Praeger

The Elements of Experimental Embryology

De Beer, Gavin

Franklin Classics

This work has been selected by scholars as being culturally important and is part of the knowledge base of civilization as we know it.
This work is in the public domain in the United States of America, and possibly other nations. Within the United States, you may freely copy and distribute this work, as no entity (individual or corporate) has a copyright on the body of the work.
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Problems of Relative Growth

MAN IN THE MODERN WORLD By JULIAN HUXLEY Also by the Author: DEMOCRACY MARCHES ESSAYS OF A BIOLOGIST THE UNIQUENESS OF MAN ESSAYS IN POPULAR SCIENCE WHAT DARE I THINK? A SCIENTIST AMONG THE SOVIETS BIRDWATCHING AND BIRDBEHAVIOUR T. H. HUXLEYS DIARY OF THE VOYAGE OF H.M.S. RATTLESNAKE ON LIVING IN A REVOLUTION AFRICA VIEW ANTS CONTENTS The Uniqueness of Man page Eugenics and Society Climate and Human History The Size of Living Things The Courtship of Animals The Intelligence of Birds The Analysis of Fame Science,, Naturaland Social Religion as an Objective Problem Life can be Worth Living On Living in a Revolution Philosophy in a World at War War as a Biological Phenomenon Darwinism Today Thomas Henry Huxley and Julian Huxley: An Imaginary Interview Dr. Spooner: the Growth of a Legend Birds and Men on St Kilda Tennessee Revisited : the Technique of Democratic Planning Colonies in a Changing World Race in Europe Education as a Social Function "THE UNIQUENESS OF MAN MANS opinion of his own position in relation to the rest of the animals has swung pendulumwise between too great or too little a conceit of himself, fixing now too large a gap between himself and the animals, now too small. The gap, of course, can be dimin ished or increased at either the animal or the human end. One can, like Descartes, make animals too mechanical, or, like most unsophisti cated people, humanize them too much. Or one can work at the human end of the gap, and then either dehumanize ones own kind into an animal species like any other, or superhumanize it into beings a little lower than the angels. Primitive and savage man, the world over, not only accepts his obvious kinship with the animals but also projects into them many of his own attributes. So far as we can judge, he has very little pride in his own humanity. With the advent of settled civilization, economic stratification, and the development of an elaborate religion as the ideological mortar of a now classridden society, the pendulum began slowly to swing in the other direction. Animal divinities and various physiological functions such as fertility gradually lost their sacred importance, Gods became anthropomorphic and human psycho logical qualities preeminent, Man saw himself as a being set apart, with the rest of the animal kingdom created to serve his needs and pleasure, with no share in salvation, no position in eternity. In west ern civilization this swing of the pendulum reached its limit in devel oped Christian theology and in the philosophy of Descartes both alike inserted a qualitative and unbridgeable barrier between all men and any animals. With Darwin, the reverse swing was started. Man was once again regarded as an animal, but now in the light of science rather than of unsophisticated sensibility. At the outset, the consequences of the changed outlook were not fully explored. The unconscious prejudices and attitudes of an earlier age survived, disguising many of the moral and philosophical implications of the new outlook. But gradually the pendulum reached the furthest point of its swing. What seemed the logical consequences of the Darwinian postulates were faced: man is an animal like any other accordingly, his views as to the special meaning of human life and human ideals need merit no more con sideration in the light of eternity or of evolution than those of a bacillus or a tapeworm. Survival is the only criterion of evolutionary success: therefore, all existing organisms are of equal value. The idea of progress is a mere anthropomorphism. Man happens to be the dominant type at the moment, but he might be replaced by the ant or the rat. And so on."

Man in the Modern World

BERKLEY

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