Darwin's Children

CAVEATS

Much of the science in this novel is still controversial. Science usually begins with speculation, but must in time be confirmed by research, empirical evidence, and scientific consensus. However, all of the speculations found here are supported, to one degree or another, by research published in texts and in respected scientific journals. I have gone to great pains to solicit scientific criticism and make corrections where experts feel I have strayed over the line.

No doubt errors remain, but they are my responsibility, not the responsibility of the scientists or other helpful readers listed in the acknowledgments.

The theological speculations presented here are also based on empirical evidence, personal and culled from a number of key books. But that evidence is remarkably and uniquely difficult to present scientifically, since it is necessarily anecdotal. That does not make its truth any less apparent to the witnesses; it simply puts this type of life experience in the same category as other human events, such as love, abstract and creative thought, and artistic inspiration.

All of these experiences are personal and anecdotal, yet almost universal; none are easily quantified or understood by current science.

In answer to the obvious questions about evolution, do I support neo-Darwinian randomness or theistic external design? The answer must be neither. Do I support fundamentalist or Creationist views of our origins? I do not.

My view is that life on Earth is constituted of many layers of neural networks, all interacting to solve problems in order to get access to resources and continue to exist. All living things solve problems posed by their environments, and all are adapted to attempt, with reasonable success, to solve such problems. The human mind is just one variety of this natural process, and not necessarily the most subtle or sophisticated. See my novel, Vitals.

I also make a distinction between self-aware personality and mind. Human self-awareness is a psycho-social phenomenon resulting from feedback in modeling the behavior of one’s neighbors, and, almost coincidentally, modeling one’s own behavior to make sure we’ll fit into social activities. One offshoot of this ability is the writing of novels.

Self is not an illusion; it’s real. But it’s not unitary, it’s not primary, and it’s not always in charge.

It seems apparent that God does not micromanage either human history or nature. Evolutionary freedom is just as important as individual human freedom. Does God interfere at all? Other than my affirming, along with many others, that the presence of something we could call God is made known—a kind of interference, undoubtedly—I do not know.

As Kaye experiences her epiphany, she is made aware that her “caller” is not talking just to her, but to other minds within and around her. Epiphany is not limited to our conscious selves, or even to human beings.

Imagine epiphany that touches our subconscious, our other internal minds—the immune system—or that reaches beyond us to touch a forest, or an ocean… or the vast and distributed “minds” of any ecological system.

If the only honest approach to understanding both nature and God is humility, then surely this should help by making us feel humble.