Intelligent Design proponents consistently deny that science is rightfully governed by the norm of methodological naturalism—that independent of one’s actual metaphysical commitments regarding the natural/supernatural, a scientist, qua scientist, must behave as if the world is constituted by the natural, material world. This essay works to develop more fully a pragmatic justification for methodological naturalism, one that focuses on a number of key elements found in 17th and 18th century embryology.

A common object found within medical museums is the developmental series: an arrangement of embryos depicting the transformation of an unremarkable blob into an anatomically organized and recognizable organism. The developmental series depicts a normative process, one where bodies emerge in reliable sequential stages to reveal anatomically perfect beings. Yet a century before the developmental series would become a visual model of embryological development, the very process of development itself was discerned through the comparative study of preserved human fetuses—specifically, those (...) deemed “monstrous” or characterized as “malformations.” This article examines how anatomically diverse fetal bodies were reformulated from singular curiosities into alternative developmental pathways whose characteristics testified to the laws of nature and to the primordial, physical relationship between humans and other species. In early nineteenth century Amsterdam, the father-son team of physicians Gerard and Willem Vrolik built up an internationally renowned anatomical museum famous especially for Willem’s collection of fetal malformations. Physical preparations of fetal malformations play a central role in Willem’s monumental handbook on developmental embryology: comparing human embryos against one another and the embryos of other species, Willem plots out a sequence of embryological development in which a body’s form marks its place within the ever-unfolding natural order. In conversation with the literature on model organisms, this article explores how the “monstrous” gets standardized and, in doing so, contributes to the scientific production of a normative physiological process. (shrink)

The cliché of the clergymen or the religious scholars battling against modern science oversimplifies the history of the encounter between modern science and religion, especially in the case of non-Western societies. Many religious scholars, Muslim and Christian, not only did not oppose modern science but used it instrumentally to propagate their religions. Marwa Elshakry, in her brilliant study of Darwin's opinions among the Arab World, concentrates more on Arab Christians and Sunni Muslims rather than on Shiite Muslims. Muḥammad-Riḍā Iṣfahānī, (...) a Shiite clergyman educated in Islamic theology in Najaf, composed A Critique of Darwin's Philosophy in 1912 as a review of the theory of evolution. However, even before the publication of this book, controversy concerning this topic had been raging in the Arab World for decades. Under the influence of Muslim scholars (Sunni and Shiite) to reconcile modern science with Islam, Iṣfahānī did his best to gather knowledge of modern biology. He applied his self-taught knowledge of modern biology to find new solutions to the difficulties of establishing a dialogue between Islam and modern science. Thanks to the rationalism of his premodern scientific education, Iṣfahānī was more sympathetic towards science than many of his Arab counterparts and able to deeply engage in these debates. Iṣfahānī believed that the theory of evolution in nonhumans did not contradict Islamic discourse nor experimental and rational facts. Nevertheless, he denied the theory of human evolution as a nonscientific hypothesis. He justified his opinion through a detailed refutation of Darwin's heuristic evidence for human evolution in the first chapter of Descent of Man, such as the similarities between anatomy, embryology, and vestigial organs in humans and other animals. He also referred to other Western evolutionists of his time, such as Alfred Russel Wallace and Rudolf Virchow, who also rejected human evolution, and added some other scientific refutations of his own. Undoubtedly, Iṣfahānī's final aim was to demonstrate the possibility of reconciliation between religion in general, and Islam in particular, with modern science. This article provides a detailed consideration of Iṣfahānī's opinions, identifying his Arabic sources and comparing them to the original non-Arabic sources. I also examine the scientific details of Iṣfahānī's achievements and the roots of his misunderstandings. (shrink)

Exploring history pertinent to evolutionary developmental biology (hereafter, Evo-devo) is an exciting prospect given its current status as a cutting-edge field of research. The first and obvious question concerns where to begin searching for materials and sources. Since this new discipline adopts a moniker that intentionally juxtaposes ‘evolution’ and development’, individuals, disciplines, and institutional contexts relevant to the history of evolutionary studies and investigations of ontogeny prompt themselves. Each of these topics has received attention from historians and thus (...) there is both primary and secondary material from which to draw. For example, many historians have documented the historical trajectories of genetics and embryology, their split, and various relations (or lack thereof), especially in the first three decades of the 20th century. (shrink)

Though better recognized for its immediate endeavors in human embryo research, the Carnegie Department of Embryology also employed a breeding colony of rhesus macaques for the purposes of studying human reproduction. This essay follows the course of the first enterprise in maintaining a primate colony for laboratory research and the overlapping scientific, social, and political circumstances that tolerated and cultivated the colony’s continued operation from 1925 until 1971. Despite a new-found priority for reproductive sciences in the United States, by (...) the early 1920s an unfertilized human ovum had not yet been seen and even the timing of ovulation remained unresolved. Progress would require an organized research approach that could extend beyond the limitations of working with scant and inherently restrictive human subjects or with common lab mammals like mice. In response, the Department of Embryology, under the Carnegie Institution of Washington, instituted a novel methodology using a particular primate species as a surrogate in studying normal human reproductive physiology. Over more than 40 years the monkey colony followed an unpremeditated trajectory that would contribute fundamentally to discoveries in human reproduction, early embryo development, reliable birth control methods, and to the establishment of the rhesus macaque as a common model organism. (shrink)

The founding of the Carnegie Institute’s Department of Embryology in 1913, alongside its systematization of embryo staging, contributed to the mechanization of developmental stages of embryo growth in the early 20th century. For a brief period in the middle of the century, attention to the detailed interrelation between embryo development and time made pre-existing ideas about pregnancy ends less determinative of ideas about that developmental course. However, the turn to the genetic scale led to the disappearance of this attention, (...) replaced by a sense of biological life as seamlessly scripted. This study examines the history of what I refer to as temporal attention: attention to the live, unfolding potentialities within vital matter. The reintroduction of temporal attention to discussions of development allows us to more fully consider non-human vitality and the experiences of beings that house or otherwise intimately intersect with that vital tissue, regardless of outcomes. (shrink)

Three scientific societies devoted to the study of reproduction were established in Britain, France and USA in the middle of the twentieth century by clinical, veterinary and agricultural scientists. The principal motivation for their establishment had been the study of sterility and fertility of people and livestock. There was also a wider perspective embracing other biologists interested in reproduction more generally. Knowledge disseminated through the societies’ scientific meetings and publications would bear upon human and animal population problems as well as (...) basic reproductive physiology and its applications. New journals dealing with reproductive physiology, having worldwide appeal, were established in Britain and USA. The financial resources of at least one of the societies and its journal are directed towards charitable functions, including financial support for travel to scientific meetings, for visits to particular laboratories, and for research in the short term, including that of undergraduates. Perhaps the example of the British society has given rise to others having a more specialised focus, as well as to the formation of the European Society for the Study of Human Reproduction and Embryology. (shrink)

This article is about the power of critical thinking through embryos and embryology in bioart. In this instance, critical thinking does not promise revolution or a takedown of bioengineering, but basic empowerment through scientific knowledge. I argue that the use of embryos in Jill Scott’s Somabook (2011) and Adam Zaretsky’s DIY Embryology (2015) constitutes an instance of what Philip Galanter identifies as complexism. In turn, the complexism of embryology reveals two modes of critical thinking. First, embryology (...) distils the awe and wonder that come with basic scientific literacy. In turn, scientific literacy provides agency for individuals through a trifecta of feeling, belief and pragmatism: based on the frisson of curiosity and wonder that comes with recognizing biological complexity, it frees individuals from the bounds of superstition and metaphysics while building a path to fact-based problem solving. Second, as works of art bearing embryos they are part of the politics and history of embryology that emerged in contrast to genetics almost a century ago. Distinct from the coding of genetics as nucleus-centric, separate, homogeneous, a matter of being, and male, embryology was coded as cytoplasmic, interactive, heterogeneous, a matter of becoming, and feminist. (shrink)

The Human Embryology Collection at the Centre of Anatomy Göttingen, created between 1942 and 1970, represents a unique interrelation of histological sectional series of human embryos and large-format physical models open to the public based on them. The collection was established long after the heyday of human embryology. It is also remarkable in another aspect: while usually models within the discipline are considered research objects, Göttingen embryologist Erich Blechschmidt (1904–1992) based his understanding on a pedagogical impetus. The article (...) highlights the distinctive and unconventional features of Blechschmidt’s undertaking against its disciplinary background. My focus lies on the two practices that are central to human embryology—collecting and modelling—, as well as the derived collection stocks. The special tension between individuality and universality that already characterized the process of their creation is also reflected in the later use of the collection. This tension allowed Blechschmidt to utilize the models in embryological research and anatomical teaching as well as in the broad social debate on abortion and the ethical status of human embryos. (shrink)

In this paper I have not, of course, presented all the embryological data that can be collected from the Talmudic and Midrashic literature. More details can be found in Julius Preuss' classical work on biblical and talmudic medicine, now available in Fred Rosner's English translation and in a French M.D. thesis by Martine Michel.75 I also did not present any data on teratology, and did not deal with the very rich Jewish mystical lore, the Cabbala. But a few comments are (...) in order here about the material on embryology.There are very few original ideas in the Talmudic corpus on embryology, but it is obvious that the Sages were well aware of the Greek and Roman theories on embryology.The fact that the Talmud is a compilation that was built up slowly, during several centuries, explains why the information recorded in it cannot be ascribed solely to one school of thought or one clear-cut influence.When a definite problem was difficult to solve because there were many different theories about it, the Sages based their opinion on a famous experiment that seemed to offer guarantees of validity. This was the case with the controversial problem of the formation of the embryo and its sexual differentiation, where the Sages made use of an experiment allegedly initiated by Cleopatra.The Sages were ready to discuss scientific problems with non-Jewish scholars and even to accept their arguments. This was the case with the important topic of the time of the entry of the soul into the embryo. But the legal conclusions drawn from the Sages' opinion were not consistent with those declared by Churth Fathers such as Tertullian. Embryotomy, for instance, was permitted by Jewish law.Wide interest, scholarly discussions, suggestive descriptions and readiness to inquire and to obtain detailed information characterized the Talmudic discussions of embryology.In conclusion, I quote a Talmudic text that reviews the whole process of embryological development through the sequence of prayers of a faithful Jew who learns that his wife is expecting a baby.The first three days, [he should pray to the Lord] that the seed should not putrefy.From the third to the fortieth day: that the child should be a male.From the fortieth day to the third month: that there should not occur any superfetation, which could lead the first embryo to be a fetus compressus.From the third to the sixth month: that an abortion should not occur.From the sixth to the ninth month: that the birth should be without problems.76. (shrink)

The history of developmental biology is interwoven with debates as to whether mechanistic explanations of development are possible or whether alternative explanatory principles or even vital forces need to be assumed. In particular, the demonstrated ability of embryonic cells to tune their developmental fate precisely to their relative position and the overall size of the embryo was once thought to be inexplicable in mechanistic terms. Taking a causal perspective, this Element examines to what extent and how developmental biology, having (...) turned molecular about four decades ago, has been able to meet the vitalist challenge. It focuses not only on the nature of explanations but also on the usefulness of causal knowledge – including the knowledge of classical experimental embryology – for further scientific discovery. It also shows how this causal perspective allows us to understand the nature and significance of some key concepts, including organizer, signal and morphogen. This title is also available as Open Access on Cambridge Core. (shrink)

Historians have often described embryology and concepts of development in the period around 1800 in terms of “temporalization” or “dynamization”. This paper, in contrast, argues that a central epistemological category in the period was “rhythm”, which played a major role in the establishment of the emerging discipline of biology. I show that Caspar Friedrich Wolff’s epigenetic theory of development was based on a rhythmical notion, namely the hypothesis that organic development occurs as a series of ordered rhythmical repetitions and (...) variations. Presenting Christian Heinrich Pander’s and Karl Ernst von Baer’s theory of germ layers, I argue that Pander and Baer regarded folding as an organizing principle of ontogenesis, and that the principle’s explanatory power stems from their understanding of folding as a rhythmical figuration. In a brief discussion of the notion of rhythm in contemporary music theory, I identify an underlying physiological epistemology in the new musical concept of rhythm around 1800. The paper closes with a more general discussion of the relationship between the rhythmic episteme, conceptions of life, and aesthetic theory at the end of the eighteenth century. (shrink)

In the 1950s, embryology in socialist China underwent a series of changes that adjusted the disciplinary apparatus to suit socialism and the national goal of self-reliance. As the Communist state called on scientists to learn from the Soviets, embryologists’ comprehensive view on heredity, which did not contradict Trofim Lysenko ’s doctrines, provided a space for them to advance their discipline. Leading scientists, often trained abroad in the tradition of experimental embryology, rode on the tides of Maoist ideology and (...) repositioned their research. Some of their creative realignment of previous research questions, materials, and traditions to Marxist philosophy and agricultural objectives generated productive programs. In particular, Tong Dizhou translated Engels’s dialectics of nature into a research question about cytoplasmic inheritance. His continuing investigation on it led to the first goldfish “clone” through a nuclear transplantation experiment; Zhu Xi and his associates transferred a goldfish model in embryology into studies on improving carp aquaculture, leading to a rare success in the Great Leap Forward of 1958. These directions for embryology continued well into the 1960s. At a time when global embryology was diversifying and began to be molecularized, eventually forming “developmental biology,” socialist embryology took shape in China with a different set of epistemic and practical commitments. The history of its development challenges and enriches our understanding of the concrete process of change in one discipline under Mao, showing ways in which scientists creatively adapted state-sanctioned ideologies and visions to do productive work outside the framework of molecular biology during the Cold War. (shrink)

Historiographical accounts typically place the formulation of the first embryological theory of the evolutionary origin of vertebrates after the publication of Darwin’s On the Origin of Species. However, the French naturalist Étienne Geoffroy Saint-Hilaire developed an embryological evolutionary model in the 1820s that followed the Lamarckian theory. Geoffroy was the first to establish a direct embryological relationship between vertebrates and invertebrates. This idea was not forgotten, and the embryologists Anton Dohrn and Carl Semper subsequently updated it in their annelid theory (...) as part of a debate about the origin of vertebrates that occurred during the latter part of the nineteenth century. This paper reviews the traditional historiography, analyzing and integrating Geoffroy’s model into the current body of ideas. (shrink)

Of all the changes to the Human Fertilisation and Embryology Act 1990 that were introduced in 2008 by legislation of the same name, foremost to excite media attention and popular controversy was the amendment of the so-called welfare clause. This clause forms part of the licensing conditions which must be met by any clinic before offering those treatment services covered by the legislation. The 2008 Act deleted the statutory requirement that clinicians consider the need for a father of any (...) potential child before offering a woman treatment, substituting for it a requirement that clinicians must henceforth consider the child’s need for “supportive parenting”. In this paper, we first briefly recall the history of the introduction of s 13(5) in the 1990 Act, before going on to track discussion of its amendment through the lengthy reform process that preceded the introduction of the 2008 Act. We then discuss the meaning of the phrase “supportive parenting” with reference to guidance regarding its interpretation offered by the Human Fertilisation and Embryology Authority. While the changes to s 13(5) have been represented as suggesting a major change in the law, we suggest that the reworded section does not represent a significant break from the previous law as it had been interpreted in practice. This raises the question of why it was that an amendment that is likely to make very little difference to clinical practice tended to excite such attention (and with such polarising force). To this end, we locate debates regarding s 13(5) within a broader context of popular anxieties regarding the use of reproductive technologies and, specifically, what they mean for the position of men within the family. (shrink)

There is a common tradition in European education going back to the Middle Ages which long played a part in providing the curriculum of schools which catered both for the wealthy and for able sons of less well-to-do families. Originally published in 1974, this volume examines the relationship between education and society in the different countries of Europe from which differences in tradition and practice emerge. The countries discussed include: France, Germany, the former Soviet Union, Poland and Sweden.

The paper presents some knowledge of history of medicine – especially those from the embryological field – correlated with theological marks in order to motivate the rightfulness of the method of „bringing the mind down into the heart”, a procedure during the Jesus Prayer. The ascetic Fathers mentioned that the mind is an energy which starts from the heart and reaches the brain – which offers the possibility to express itself. It is possible to consider that this transfer begins (...) since the primitive heart is in the same plane and before the cerebral area. Then, after the folding of the embryo, the heart will be placed under the brain. So “bringing the mind down into the heart” is also biologically feasible. Although the primitive heart is structured after the neural tube, it starts beating at 21 to 22 days, unlike the brain which began its function on the 40th day. This explains the theological meaning of the heart, wider than the signification of the mind (attribute of the brain). (shrink)

A philosophical embryology should have three concerns: first, it should describe the realities discovered by embryology and developmental biology ata higher level of generality than is achieved by those disciplines, and it should integrate this more general representation with philosophy’s other more generalconcepts. Second, it should answer philosophical questions raised by the study of embryological development if, as I believe, there are some. And third, it mustbe prepared to engage in a philosophical dialectic with those whose general representations (...) work with a different set of concepts, or who answer philosophicalquestions differently, or who dispute the boundaries between the scientific and the philosophical. In this essay, I identify a number of questions that belong to thedomain I am identifying as “philosophical embryology,” and discuss the answers I think are indicated by sound philosophy and biology. (shrink)

In a work entitled On the Generation of Animals, Aristotle remarks that “intellect (nous) alone enters from outside (thurathen)”. Interpretations of this passage as dualistic dominate the history of ideas and allow for a joining together of Platonic and Aristotelian doctrine on the soul. This, however, pulls against the well-known Aristotelian position that soul and body are intertwined and interdependent. The most influential interpretations thereby misrepresent Aristotle’s view on soul and lack any real engagement with his embryology. This (...) paper seeks to extract the account of intellect (nous) in Aristotelian embryology from this interpretative background and place it within the context of his mature biological thought. A clear account of the actual import of this statement in its relevant context is given before explaining how it has been misunderstood by various interpretative traditions. The paper finishes by touching on how early commentary by Christian writers, freed as it was from the imperative to synthesise Greek philosophy, differed from those that came after. While realising that Aristotle’s position would not aid them in their explanations of the soul’s survival after death, their engagement with Aristotle’s science allowed for other aspects of theology concerning the fittingness of soul to body. (shrink)

This volume deals with philosophically grounded theories of animal generation as found in two different traditions: one, deriving primarily from Aristotelian natural philosophy and specifically from his Generation of Animals; and another, deriving from two related medical traditions, the Hippocratic and the Galenic. The book contains a classification and critique of works that touch on the history of embryology and animal generation written before 1980. It also contains translations of key sections of the works on which it is (...) focused. It looks at two different scholarly communities: the physicians and philosophers, that share a set of textual resources and philosophical lineages, as well as a shared problem, but that nevertheless have different concerns and commitments. The book demonstrates how those working in these two traditions not only shared a common philosophical background in the arts curricula of the universities, but were in constant intercourse with each other. This book presents a test case of how scholarly communities differentiate themselves from each other through methods of argument, empirical investigation, and textual interpretations. It is all the more interesting because the two communities under investigation have so much in common and yet, in the end, are distinct in a number of important ways. (shrink)

Originally published in 1972, this book is concerned with education as part of a larger social history. Chapters include: The roots of Anglican supremacy in English education The Board schools of London The use of ecclesiastical records for the history of education Topographical resources: private and secondary education from the sixteenth to the twentieth century.

Originally published in 1971, this volume examines the relationship between the history and sociology of education. History does not stand in isolation, but has much to draw from and contribute to, other disciplines. The methods and concepts of sociology, in particular, are exerting increasing influence on historical studies, especially the history of education. Since education is considered to be part of the social system, historians and sociologists have come to survey similar fields; yet each discipline appears to (...) have its own aims and methodology. (shrink)

During the early part of the 20th century most embryologists were skeptical about the significance of Mendelian genetics to embryological development. A few embryologists began to study the developmental effects of Mendelian genes around 1940. Such work was a necessary step on the path to modern developmental biology. It occurred during the time when the Evolutionary Synthesis was integrating Mendelian and population genetics into a unified evolutionary theory. Why did the first embryological geneticists begin their study at that particular time? (...) One possible explanation is that developmental genetics was a potential avenue of alliance between embryology and evolutionary biology, two fields that had been separated since the 1890s. To assess this possible motive it is necessary to explore the methodological contrasts that obtained between embryology and both Mendelian-chromosomal genetics and neo-Darwinian evolutionary theory. Some of these contrasts persist to the present day. (shrink)

Politics and Modernity provides a critical review of the key interface of contemporary political theory and social theory about the questions of modernity and postmodernity. Review essays offer a broad-ranging assessment of the issues at stake in current debates. Among the works reviewed are those of William Connolly, Anthony Giddens, J[um]urgen Habermas, Alasdair MacIntyre, Richard Rorty, Charles Taylor and Roy Bhaskar. As well as reviewing the contemporary literature, the contributors assess the historical roots of current problems in the works of (...) Nietzsche and Max Weber. (shrink)

Aristotle’s theory of seed has occupied a very important place in the history of ancient embryology and medicine. Previous studies have overemphasized, in light of the APo. II method, Aristotle’s definition of seed as male semen. In this paper, I wish to show that there are at least three independent definitions of seed working in Aristotle’s Generation of Animals: seed as male semen, seed as female menstruation and seed as embryo. Those three definitions are mutually exclusive on the (...) one hand, but on the other hand, they are also capable of being unified into one Aristotelian account, which can help us understand better Aristotle’s theory of seed. (shrink)

The developmental history of the vertebrate eye begins at an early embryonic stage, with the formation of the body axes and induction of neural tissue. Several recent experimental embryological and genetic studies in teleost fish have produced new insights into the morphogenetic and molecular regulation of eye formation. Molecular signaling pathways and patterned expression of transcription factors implicated in eye determination are discussed, and the importance of morphogenetic cell movements is emphasized. BioEssays 24:519–529, 2002. © 2002 Wiley Periodicals, Inc.

This paper offers an historical introduction to Pere Alberch's evolutionary thought and his contributions to Evo-Devo, based on his unique approach to experimental teratology. We will take as our point of reference the teratogenic experiments developed by Alberch and Emily A. Gale during the 1980s, aimed at producing monstrous variants of frogs and salamanders. We will analyze his interpretation of the results of these experiments within the framework of the emergence of evolutionary developmental biology (or “Evo-Devo”). The aim is understand (...) how Alberch interpreted teratological anomalies as highly revealing objects of study for understanding the development of organic form, not only in an ontogenetic sense—throughout embryonic development—but also phylogenetically—throughout the evolution of species. Alberch's interpretation of monsters reflects the influence of a long tradition of non-Darwinian evolutionary thought, which began in the nineteenth century and was continued in the twentieth century by people such as Richard Goldschmidt, Conrad H. Waddington, and Stephen Jay Gould. They all proposed various non-gradualist models of evolution, in which embryonic development played a central role. Following this tradition, Alberch argued that, in order to attain a correct understanding of the role of embryological development in evolution, it was necessary to renounce the gradualist paradigm associated with the Darwinian interpretation of evolution, which understood nature as a continuum. According to Alberch, the study of monstrous abnormalities was of great value in understanding how certain epigenetic restrictions in development could give rise to discontinuities and directionality in morphological transformations throughout evolution. (shrink)