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The significance of Williams' starting point - a clarification of what an adaptation is and isn't - is definitional. An evolutionary 'adaptation' has specific meanings: 1) Adaptations should only be called 'functions' when shaped by design and not chance (8); 2) the level of organization of an adaptation shouldn't be higher than that admitted by the evidence (19); 3) only natural selection could have given rise to adaptations (8). Thus the scientific study of an adaptation awaits more developments in biology.
Williams argues that natural selection operates and is effective only at levels measured statistically (22), for example, in terms of rates of random change, quantitative relationships among sampling errors, and selection coefficients (37). Mendelian populations selected for at the level of alleles exclusively meet these requirements (24). For Williams, natural selection of alternative alleles operates to choose between worse and better options at the level of individuals in a population (45).
Genetic, somatic and ecological factors, i.e. the environment, contribute to selecting for genes. Thus, environmental factors don't directly affect populations (58).
Williams identifies processes relating to the genetic system, such as sex-determining mechanisms (156), stability of genes (138), diploidy (126), introgressive hybridization (144), and the way sexual and asexual reproduction in the life cycles are distributed in the life-cycle (133) as short-term adaptations. Group survival, therefore, is a chance consequence of the these adaptations, as well as related errors such as mutation and introgression. In chapter 5, Williams also suggests that decent evidence does not exist for other mechanisms of evolutionary change or other genetic system adaptations, thus highlighting the exclusive role of natural selection in shaping life.
Reproductive physiological variations of organisms seem designed to maximize organisms' reproductive success. Instances such as unbridled fecundity (161) and sex differences in reproductive strategies all suggest that an individual organism's reproductive strategy is oriented to replicating its own genetic information and not the groups' or the populations'.
The significance of Williams' analysis of social adaptations (193) suggests that the benefits of cooperative social adaptations leading to cooperative relations among related individuals rest on a genetic basis; cooperation with individuals of alternative genetic information is less significant. For Williams, therefore, benefits to groups are consequences of incidental statistics; harmful group effects may accumulate in a similar way.
Williams concludes (251) by arguing that there are no established guidelines to answer the question "What is the function of an adaptation?" The approaches he outlines are significant because they lay the groundwork for further developments in biology to understand what an adaptation is in terms of individual selection.
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Bodie is best visited in the summer, when even the warmest days are more like spring at lower altitudes. The journey begins on a paved road that seems to be leading to nowhere. The last 3 miles of the road leading to Bodie are unpaved but still navigable without the benefit of all-wheel drive. I made my first trip in a Renault Alliance, a dicey form of transportation at best. Once the pavement ends, you are now travelling on the same dusty stagecoach trail that brought hopeful miners and their families to Bodie while providing escape for those whose dreams were shattered there.
After paying a small entrance fee to the park, the first stop for many is the Bodie cemetery. A stone angel with downcast eyes marks the grave of a young girl named Evelyn. Its base is often ringed with flowers, toys, balloons and tiny stuffed animals. Another resting place sought out by visitors is that of prostitute Rosa May, whose life was chronicled after years of relentless research by author/publisher George Williams III (See "Rosa May: The Search for a Mining Camp Legend", also available from Amazon.com).
Small groups are given tours of the Standard Mill works. The park rangers who escort these tours plunge right into the history of the place, playing the role of the mill manager or his wife welcoming newly hired workers to the rigors of life in Bodie.
For the princely sum of $4.00 a day, you could work the bottomless shafts of the mines or accept a starting position scraping accumulated mercury out of the settling pans in the mill. Chances are, since either occupation meant a short life, you'd spend that $4.00 as quickly as you earned it, gladly paying a quarter for a lavish meal at one of the hotels and blowing some more on a few belts of whiskey in the saloons that outnumbered the general stores and churches. If you had the presence of mind to save up five of those dollars, you'd head down to Bonanza Street, just behind Bodie's Chinatown where those $5 bought a night's companionship.
A trip to Bodie leaves a lasting impression. It calls you back. It might even haunt your dreams. As you walk Bodie's streets and try to locate landmarks in this book, a breeze will kick up. It strikes the back of your neck and you feel a chill, even though it's the middle of summer. For a few fleeting moments, you sense what life might have been like when 12,000 men, women and children roamed these streets and called this place home. And as the breeze passes on and this mysterious feeling subsides, you wonder if you had only imagined it or if someone from another time whispered it in your ear.
If you're planning a trip to Bodie, or if you never make it there, George Williams's book is the closest you will come to walking the streets of a true ghost town.
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Preaching under siege in England when the queen Elizabeth ruled ferociusly the matter of religious unity, making formal concessions to the gallican values the Paris parlament defended in France, trying to teach in germany in the middle of the messy and sad war of 30 years, learning chinese and teaching western mathematics and astronomy in China(still they were getting permissions to preach there), civilizing natives in the middle of endless forests in Brazil and Paraguay, and so on, around a world plenty of risks and wonders, the jesuits stamped their labour with three marks. One was an impressive apostolic action, their hallmark. Other was their ahead-of-their-times christian humanism. And above all, a profound comon spiritual ideal. This history shows they have preserved these three marks through their almost five centuries of life, based( and developed from) the St. Ignatius view.
The Society of Jesus passed along striking events that affected it along universal history: the challenge of protestantism,the enlightment age,the suppresion in 1773 under the presure of Borbon kingdoms (and the later restoration in 1814), the french revolution and its aftermath, and a nineteenth century plenty of political and social changes in the world, announcing a new awareness of reason, freedom and national interests, many times aroused with violence. And against everything the Jesuit order continue working on, loyal to the Ignatian view, against all their mistakes, by fitting their organization, their policies, their members capabilities, to the reality of the world where the people they wanted to serve used to live, ad majorem Dei gloriam.
And along the centuries crossing the chapters one becomes surprised and admirer of the outstanding people who belonged to this religious order. Some names, without any order: John Carroll, Matteo Ricci, Roberto de Nobili, Claudio Aquaviva, Jose de Anchieta, Antonio de Andrade, Peter Canisius, and more, many more.
Enjoy this book and admire the Society of Jesus.
The reading style is smooth enough for the average reader not steeped in Church history, but with enough knowledge of world history to follow along.
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