---
title: "The eclipse of Darwinism"
chunk: 2/5
source: "https://en.wikipedia.org/wiki/The_eclipse_of_Darwinism"
category: "reference"
tags: "science, encyclopedia"
date_saved: "2026-05-05T03:10:58.221063+00:00"
instance: "kb-cron"
---

British science developed in the early 19th century on a basis of natural theology which saw the adaptation of fixed species as evidence that they had been specially created to a purposeful divine design. The philosophical concepts of German idealism inspired concepts of an ordered plan of harmonious creation, which Richard Owen reconciled with natural theology as a pattern of homology showing evidence of design. Similarly, Louis Agassiz saw Ernest Haeckel's recapitulation theory, which held that the embryological development of an organism repeats its evolutionary history, as symbolising a pattern of the sequence of creations in which humanity was the goal of a divine plan. In 1844 Vestiges adapted Agassiz's concept into theistic evolutionism. Its anonymous author Robert Chambers proposed a "law" of divinely ordered progressive development, with transmutation of species as an extension of recapitulation theory. This popularised the idea, but it was strongly condemned by the scientific establishment. Agassiz remained forcefully opposed to evolution, and after he moved to America in 1846 his idealist argument from design of orderly development became very influential. In 1858 Owen cautiously proposed that this development could be a real expression of a continuing creative law, but distanced himself from transmutationists. Two years later, in his review of On the Origin of Species, Owen attacked Darwin while at the same time openly supporting evolution, expressing belief in a pattern of transmutation by law-like means. This idealist argument from design was taken up by other naturalists such as George Jackson Mivart, and the Duke of Argyll who rejected natural selection altogether in favor of laws of development that guided evolution down preordained paths.
Many of Darwin's supporters accepted evolution on the basis that it could be reconciled with design. In particular, Asa Gray considered natural selection to be the main mechanism of evolution and sought to reconcile it with natural theology. He proposed that natural selection could be a mechanism in which the problem of evil of suffering produced the greater good of adaptation, but conceded that this had difficulties and suggested that God might influence the variations on which natural selection acted to guide evolution. For Darwin and Thomas Henry Huxley such pervasive supernatural influence was beyond scientific investigation, and George Frederick Wright, an ordained minister who was Gray's colleague in developing theistic evolution, emphasised the need to look for secondary or known causes rather than invoking supernatural explanations: "If we cease to observe this rule there is an end to all science and all sound science."
A secular version of this methodological naturalism was welcomed by a younger generation of scientists who sought to investigate natural causes of organic change, and rejected theistic evolution in science. By 1872 Darwinism in its broader sense of the fact of evolution was accepted as a starting point. Around 1890 only a few older men held onto the idea of design in science, and it had completely disappeared from mainstream scientific discussions by 1900. There was still unease about the implications of natural selection, and those seeking a purpose or direction in evolution turned to neo-Lamarckism or orthogenesis as providing natural explanations.

=== Neo-Lamarckism ===

Jean-Baptiste Lamarck had originally proposed a theory on the transmutation of species that was largely based on a progressive drive toward greater complexity. Lamarck also believed, as did many others in the 19th century, that characteristics acquired during the course of an organism's life could be inherited by the next generation, and he saw this as a secondary evolutionary mechanism that produced adaptation to the environment. Typically, such characteristics included changes caused by the use or disuse of a particular organ. It was this mechanism of evolutionary adaptation through the inheritance of acquired characteristics that much later came to be known as Lamarckism. Although Alfred Russel Wallace completely rejected the concept in favor of natural selection, Darwin always included what he called Effects of the increased Use and Disuse of Parts, as controlled by Natural Selection in On the Origin of Species, giving examples such as large ground feeding birds getting stronger legs through exercise, and weaker wings from not flying until, like the ostrich, they could not fly at all.