[.ca] Life's Solution: Inevitable Humans in a Lonely Universe (ISBN 0521827043)

From Amazon.com:
In a crisp, passionate argument sure to draw the wrath of many biologists, Simon Conway Morris defends his belief that evolutionary science is misguided without a somewhat religious notion of the significance of human intelligence and existence. At the same time, he is careful to distance himself from creation "scientists" by reminding readers that: Evolution is true, it happens, it is the way the world is, and we too are one of its products. This does not mean that evolution does not have metaphysical implications; I remain convinced that this is the case. He uses convergence as his foundation, defining it as "the recurrent tendency of biological organization to arrive at the same 'solution' to a particular 'need'" and offering a multitude of examples, including eusociality, olfaction, and the generation of electrical fields. In outlining the direction and inevitability he believes is inherent in evolution, Conway Morris stacks up compelling evidence in the form of a revealed "protein hyperspace" that limits the possibilities of amino acid combination to a few, often repeated (pre-ordained?) forms. While he skirts a focus on the relentless environmental pressures that result in adaptation, Conway Morris also derides the notion that the gene rules evolution. He accuses his opponents (primarily Stephen Jay Gould and Richard Dawkins) "genetic fundamentalism" who use "sleights of hand, special pleading, and sanctimoniousness... trying to smuggle back the moral principle through the agency of the gene." Dense with examples and complex biological proofs, Life's Solution is not an easy explanation of convergence for general readers. Still, it is a clear and exciting elucidation of the theory that evolution might have predictable outcomes, even for those who find Conway Morris' metaphysical arguments unconvincing. --Therese Littleton

Filled with leads to further thought and research:
"Life's Solution: Inevitable Humans in a Lonely Universe," by Simon Conway Morris, received a critical review from a mainstream evolutionary biologist in SCIENCE, 5 December 2003. It was stated that many biologists may be convinced that Conway Morris is giving aid and comfort to the enemy (the creationists). The reviewer saw that Conway Morris opposes creationism, but was still critical. I can see that the book might be irritating to materialists (scientific or otherwise), but if its sometimes-controversial tone is overlooked, it has much to offer the general reader. When Conway Morris takes a position that is not orthodox, it is usually qualified with a question mark. I think the major positive contribution of the book is its many fascinating examples of convergence. There is a remarkable relationship between the views of Stephen Jay Gould in "Wonderful Life," published in 1989, and those of Conway Morris in "Life's Solution," published in 2003. Conway Morris opposes Gould's idea of contingency. But the strange thing is that Gould, while claiming support for contingency from the Cambrian fauna, praised the work of Conway Morris on that fauna. From the time of the Cambrian explosion of animal forms to the present there has been a marked reduction in the number of general forms. Gould would take this as evidence of the fragility of forms in the face of chance contingencies. But Conway Morris sees it as a consequence of convergence. The two men seemingly differ only in their conclusions from the evidence, but I think there is a deeper divide. To Gould nature is fundamentally probabilistic, but to Conway Morris it is deterministic. I agree, recalling that Einstein championed determinism in physics. Gould used the idea of replaying the tape of evolution. He argued that contingencies would make the reappearance of man very unlikely. To Gould, a replay is only a thought experiment to help us understand. But Conway Morris asks what can be done in the laboratory? On pages 121-124 he describes experiments done by Lenski and Travisano with the bacterium Escherichia coli over a large number of generations. It was first separated into several populations. Then they were allowed to diversify, and were separated further. Finally all populations were switched from their customary and agreeable glucose diet to a maltose diet and allowed to try to adapt during 1000 generations. The degree and mode of their adaptation was partly due to convergence, in addition to starting points and chance, and the three could be separated statistically. Over the long term, convergence won. Conway Morris questions the theory of the "RNA world," including the idea that the RNA was self-replicating. I think he overdoes his skepticism there. A Perspective by Leslie Orgel: "A simpler nucleic acid," in SCIENCE, 17 Nov 2000, discusses self-replication of the simpler nucleic acid TNA as well as RNA. It seems to me that the self-replicating property of RNA, TNA and similar nucleic acids assures the appearance of life by one route or another, and so discounts Conway Morris's notion that the conditions for life have to be "just right," as they are on Earth. He argues that those conditions are rare in the universe, and so account for our failure to see evidence of life elsewhere. My own view is different: My guess is that we don't find intelligent life elsewhere because when it reaches our stage of development it self-destructs. Maybe that creates a challenge: Can we be the first to acquire wisdom as well as technical skill? Is evolutionary convergence merely a convergence of characters of two or more species when they adapt to similar ecological niches? Conway Morris would like to embed the concept in a more structured context. In reference to an interesting application he expresses it in terms of "morphological space." The particular application is to "skeleton space" as defined by Thomas and Reif. He seems to be saying that each of the conceivable morphologies in skeleton space is a fixed-point attractor. The attractor emerges as the laws of nature guide the unfolding dynamics of evolution. Is this concept of fixed-point attractors in a character space too discrete? In "The Crucible of Creation" Conway Morris gives another example, from the work of D.M. Raup: the morphospace for the geometry of the shells secreted by the molluscs. Some regions of this morphospace are thickly populated. But other zones are more or less empty. In these, the solutions to the equations that govern the geometry can be used to visualize the hypothetical shapes, but they somehow look "wrong." Thus the general morphospace is continuous, but only particular points are realized in the real world determined by evolution. Conway Morris makes a good case for the inevitability of humans, but the evidence is sometimes fragmentary. I think this is only the beginning. There may be as yet untapped evidence in our own present natures. In particular, I suspect that a physical understanding of the network dynamics of our nervous systems will lead to the conclusion that the brains which appeared in the Cambrian explosion would inevitably evolve to the present level, and perhaps beyond. In Chapter 10 Conway Morris returns to the ubiquity of convergence. Convergence is found not only in directly observable phenotypic characters, but also at the molecular level. For instance, the protein rhodopsin for color vision is tuned to particular colors by substitutions at key sites, and different species adapting to the same color sometimes use identical substitutions. It can become uncertain whether molecular similarities and identities are due to convergence or common ancestry. Thus there is at the present level of knowledge a measure of uncertainty which could be exploited by creationists. But fortunately overall outlines of order are found in cladistic analysis based on molecular evidence. This reflects general human understanding as it looks out on the world with faith that order will be found.

Delightful and thought provoking:
Life's Solution is one of those books that does not easily submit to a pithy review. The book is many things. It is first of all a striking and elegantly written catalogue of what Conway Morris calls "the ubiquity of convergence" in the biological world. While many folks are familiar with a handful of examples of convergence (the camera eye and those marsupials in Australia come to mind), it is remarkable how pervasive the phenomenon is. In fact, although I still don't know what to make of it, Conway Morris convinced me that convergence is a fact about the world that deserves more attention than it has received. But the book is much more than a mere compendium of examples. For Conway Morris uses the ubiquity of convergence as a counterweight to the almost orthodox view that the history of life is a governed by a large helping of luck and accident, and that, to paraphrase S.J. Gould, if we reran the tape of life's history, it would have turned out entirely differently. Convergence suggests that, whatever the role played by happenstance, natural selection has worked under narrow constraints built into the structure of reality. Conway Morris concludes the book with some perhaps preliminary discussions about the possibility of religious and scientific understandings of the world peacefully co-existing. Here as elswhere, Conway Morris only hints at certain ideas rather than pursuing them exhaustively. As a result, some reviewers have written unfair and uncharitable things about the book. But I, for one, was left with much to ponder, and with the hope that Conway Morris will continue his provocative explorations.

A strong argument for evolutionary convergence:
Morris, a well-known evolutionist, challenges those biologists who argue that life and intelligence on Earth are the products of chance events. Citing many examples of biological convergence, he argues that evolutionary outcomes are constrained, not infinite in potential number. Sooner or later, evolution on Earth would have produced intelligent beings; if not in primates, then from some other lineage. While perhaps a bit overstated, this argument is a useful counter to the prevailing theory that evolution is a completely random process. However, Morris does not extend that inevitability to other worlds. He believes that the Earth itself may be unique because of a mixture of advantages such as a large moon. Morris argues that evolution may have purpose, that life is not just a bleak working out of statistics. In his last chapter, he writes that "there has been a resurgence of interest in the connections that might serve to reunify the scientific world with the religious instinct." This connection of evolution to religion may make some readers uncomfortable. While Morris' writing style is generally lively, his digressions into the details of biology may leave behind non-scientist readers.

An Excellent Book:
Cambridge paleontologist Simon Conway Morris in this book covers convergence and its implications for understanding evolution. Convergence (also called homoplasy) is the independent evolution of similar traits among distantly related organisms such as humans and octopi have similar eye anatomy (although one is inverted, the other verted). Life is replete with examples of convergence on every level: molecular, cellular, even behavioral. Convergence is the key to understanding that evolution, despite its tremendous variety, is fraught with direction, or shall we dare say, purpose. It is a bold statement that will undoubtedly receive a strong reaction from the bulk of the evolutionary community. Morris uses almost half of the book to discuss the building blocks of life (DNA, RNA, proteins, and sugars such as ribose) .He shows that, although these building blocks are very easy to synthesize, this does not help us to understand the origin of life, which, he argues persuasively, is about as unlikely an event as can be conceived. Every approach we have taken to understand how life could have originated now seems at a dead end. Morris spends one chapter looking at the uniqueness of our planet and concludes, as does Peter Ward and Donald Brownlee, that life of any kind is a phenomenally unlikely state of affairs anywhere in the universe. While upholding an adaptationist view, Morris labels adherents of the cold, ruthless, and ultimately purposeless evolutionary reality, such as Huxley, Simpson, Mayr, Ernst Haeckel, Clarence Darrow, and even Richard Dawkins as "ultra-Darwinists". He finds fault with the religious fervor of their pronouncements, and their utter ignorance of theology. Convergence, argues Morris, tells us that a Higher Purpose controls Nature. Morris is also as critical of those who harbor doubts about evolution as he is of those who seek to glorify it, but the criticism of ID and creationism is brief compared to the time spent against "ultra-Darwinists". Morris, no doubt, realizes that he left himself open to the charge of being a creationist, and so makes a few remarks castigating them.

The inevitability of creation:
This book is yeat another example of evolutionists' leaps of faith. Instead of comming to the obvious conclusion that the convergence of biological principles and mechanisms is the result of the inteligent design of a Common Creator, the author concludes by the inevitability of evolution. This is not fact. This is the author's convenient interpretation. Frankly I don't see any evidence that supports that conclusion. All the evidence supports instantaneous creation ex nihilo.The convergence of millions of nucleotides to precisely build and sequence aminoacids, proteins, molecular machines and cells and to assemble all that in highly complex and diverse biological organisms and systems cannot be axplained both by gradualism or by saltationism. It can only reasonably be the result of creation ex nihilo by a Super Intellect, God "the author of Life".