The modern doctrine of evolution or " evolving," as opposed to that of simple creation, has been defined by Prof. James Sully in the 9th edition of this encyclopaedia as a " natural history of the cosmos including organic beings, expressed in physical terms as a mechanical process."
On the other hand, nearly all systems of philosophy have discussed the underlying problems. Such questions as the origin of the cosmos as a whole, the production of organic beings and of conscious minds, and the meaning of the observable grades of creation, have from the dawn of speculation occupied men's minds; and the answers to these questions often imply a vague recognition of the idea of a gradual evolution of things.
Passing by Buddhism, which, though teaching the periodic destruction of our world by fire, &c., does not seek to determine the ultimate origin of the cosmos, we come to those early Greek physical philosophers who distinctly set themselves to eliminate the idea of divine interference with the world by representing its origin and changes as a natural process.
More especially the cosmology of Anaximander resembles the modern doctrine of evolution in its conception of the indeterminate (rO filr€Lpov) out of which the particular forms of the cosmos are differentiated.
Here the endless harmonious diversity of our cosmos, as well as of other worlds supposed to coexist with our own, is said to arise through the various combination of indivisible material elements differing in figure and magnitude only.
It is true he sets out with a transcendent Deity, and follows Plato in viewing the creation of the cosmos as a process of descent from the more to the less perfect according to the distance from the original self-moving agency.
In his Naturgeschichte des Himmels, in which he anticipated the nebular theory afterwards more fully developed by Laplace, Kant sought to explain the genesis of the cosmos as a product of physical forces and laws.
Chaos passes by a process of evolution into a cosmos, and this again into chaos.
2 The period of the early middle ages is dealt with in Beazley's Dawn of Modern Geography (London; part i., 1897; part ii., 1901; part iii., 1906); see also Winstedt, Cosmos Indicopleustes (1910).
While, again, legitimately insisting upon personality as a fundamental constituent in any true theory of reality, the relation between human individualities and the divine Person is left vague and obscure; nor is it easy to see how the existence of several individualities - human or divine - in one cosmos is theoretically possible.
Such is Koheleth's view of life, and it is obvious that such a conception of an aimless cosmos is thoroughly non-Jewish, if we may judge Jewish thought by the great body of the extant literature.
The conception of the world and of human life as controlled by natural law, a naturalistic cosmos, is alien not only to the prophetic and liturgical Hebrew literature but also to Hebrew thought in general.
The real issue comes into view in the attempt, undertaken in the interest of freedom, to substitute for the notion of the world as a cosmos pervaded by no discernible principle and in its essence indifferent to the form impressed upon it by its active parts.
The Keplerian like the Pythagorean cosmos was threefold, consisting of the centre, or sun, the surface, represented by the sphere of the fixed stars, and the intermediate space, filled with ethereal matter.
In modern times the work has been the theme of a generous appreciation in several pages of Humboldt's Cosmos (ii.
Cosmos bipinnatus: half-hardy, 3 ft., rose, purple, white; requires sunny spots.
The name of Re, the sun-god, was generally joined to Ammon, especially in his title as " king of the gods ": the rule of heaven belonged to the sun-god in the Egyptian cosmos, and this identification with Re was only logical for a supreme deity.
Seth Pringle-Pattison in his Man's Place in Cosmos (1897, p. 307).
But by isolating Reason from all other growths, by representing it as the motor-energy of the Cosmos, in popularizing a term which suggested personality and will, Anaxagoras gave an impetus to ideas which were the basis of Aristotelian philosophy in Greece and in Europe at large.
The learned societies of Washington are to a large degree more national than local in their character; among them are: the Washington Academy of Sciences (1898), a "federal head" of most of the societies mentioned below; the Anthropological Society (founded 1879; incorporated 1887), which has published Transactions (1879 sqq., with the co-operation of the Smithsonian Institution) and The American Anthropologist (1888-1898; since 1898 published by the American Anthropological Association); the National Geographic Society (1888), which since 1903 has occupied the Hubbard Memorial Building, which sent scientific expeditions to Alaska, Mont Pelee and La Souffriere, and which publishes the National Geographic Magazine (1888 sqq.), National Geographic Monographs (1895) and various special maps; the Philosophical Society of Washington (1871; incorporated 1901), devoted especially to mathematical and physical sciences; the Biological Society (1880), which publishes Proceedings (1880 sqq.); the Botanical Society of Washington (1901); the Geological Society of Washington (1893): the Entomological Society of Washington (1884), which publishes Proceedings (1884 sqq.); the Chemical Society (1884); the Records of the Past Exploration Society (1901), which publishes Records of the Past (1902 sqq.); the Southern History Association (1896), which issues Publications (1897 sqq.); the Society for Philosophical Inquiry (1893), which publishes Memoirs (1893 sqq.); the Society of American Foresters (1900), which publishes Proceedings (1905 sqq.); and the Cosmos Club.
It would seem that, in the extreme spiritual vicissitudes of his life, conscious alternately of personal weakness and of the largest speculative grasp, he at times threw himself entirely on the consolations of evangelical faith, and at others reconstructed the cosmos for himself in terms of Neo-Platonism and the philosophy of Schelling.
In the created world (cosmos, order of the universe) the word has various meanings: - the universe; the space between heaven and earth; the under-world and its ruler.
This was not the first time that approaches had been made to such a doctrine, and Diogenes of Apollonia in particular was led to oppose Anaxagoras, who distinguished Nous or Thought from every other agent within the cosmos which is its work by postulating as his first principle something which should be at once physical substratum and thinking being.
The Cosmos ` must be conceived as a single whole, its variety being referred to varying stages of condensation in Pneuma.
Hence, instead of being merely immanent in the Cosmos, it has an independent existence.
As every season seems best to us in its turn, so the coming in of spring is like the creation of Cosmos out of Chaos and the realization of the Golden Age.