Morphology Of Life Quotes

In truth, the crossing from nature to culture and vice versa has always stood wide open. It leads across an easily accessible bridge: the practising life. People have committed themselves to its construction since they came into existence - or rather, people only came into existence by applying themselves to the building of said bridge. The human being is the pontifical creature that, from its earliest evolutionary stages, has created tradition-compatible connections between the bridgeheads in the bodily realm and those in cultural programes. From the start, nature and culture are linked by a broad middle ground of embodied practices - containing languages, rituals and technical skills, in so far as these factors constitute the universal forms of automatized artificialities. This intermediate zone forms a morphologically rich, variable and stable region that can, for the time being, be referred to sufficiently clearly with such conventional categories as education, etiquette, custom, habit formation, training and exercise - without needing to wait for the purveyors of the 'human sciences', who, with all their bluster about culture, create the confusion for whose resolution they subsequently offer their services.

The dogged effort to “denaturalize” gender in this text emerges, I think, from a strong desire both to counter the normative violence implied by ideal morphologies of sex and to uproot the pervasive assumptions about natural or presumptive heterosexuality that are informed by ordinary and academic discourses on sexuality. The writing of this denaturalization was not done simply out of a desire to play with language or prescribe theatrical antics in the place of “real” politics, as some critics have conjectured (as if theatre and politics are always distinct). It was done from a desire to live, to make life possible, and to rethink the possible as such.

At all events what Ransom saw at that moment was the real meaning of gender. Everyone must sometimes have wondered why in nearly all tongues certain inanimate objects are masculine and others feminine. What is masculine about a mountain or feminine about certain trees? Ransom has cured me of believing that this is a purely morphological phenomenon, depending on the form of the word. Still less is gender an imaginative extension of sex. Our ancestors did not make mountains masculine because they projected male characteristics into them. The real process is the reverse. Gender is a reality, and a more fundamental reality than sex. Sex is, in fact, merely the adaptation to organic life of a fundamental polarity which divides all created beings. Female sex is simply one of the things that have feminine gender; there are many others, and Masculine and Feminine meet us on planes of reality where male and female would be simply meaningless. Masculine is not attenuated male, nor feminine attenuated female. On the contrary the male and female of organic creatures are rather faint and blurred reflections of masculine and feminine. Their reproductive functions, their differences in strength and size, partly exhibit, but partly also confuse and misrepresent, the real polarity. All this Ransom saw, as it were, with his own eyes. The two white creatures were sexless. But he of Malacandra was masculine (not male); she of Perelandra was feminine (not female).

In my kingdom,” as the Red Queen tells Alice in Wonderland, “you have to run as fast as you can just to stay in the same place.” No one standing still can triumph, no matter how well constituted. Nature is not simply dynamic, either. Some things change quickly, but they are nested within other things that change less quickly (music frequently models this, too). Leaves change more quickly than trees, and trees more quickly than forests. Weather changes faster than climate. If it wasn’t this way, then the conservatism of evolution would not work, as the basic morphology of arms and hands would have to change as fast as the length of arm bones and the function of fingers. It’s chaos, within order, within chaos, within higher order. The order that is most real is the order that is most unchanging—and that is not necessarily the order that is most easily seen. The leaf, when perceived, might blind the observer to the tree. The tree can blind him to the forest. And some things that are most real (such as the ever-present dominance hierarchy) cannot be “seen” at all.

It is true that we take it as evident that social life depends upon its material foundation and bears its mark, just as the mental life of an individual depends upon his nervous system and in fact his whole organism. But collective consciousness is something more than a mere epiphenomenon of its morphological basis, just as individual consciousness is something more than a simple efflorescence of the nervous system.

From this one should not jump to the conclusion that the world of religious ideas can be reduced to “nothing but” a biological basis, and it would be equally erroneous to suppose that, when approached in this way, the religious phenomenon is “psychologized” and dissolved in smoke. No reasonable person would conclude that the reduction of man’s morphology to a four-legged saurian amounts to a nullification of the human form, or, alternatively, that the latter somehow explains itself. For behind all this looms the vast and unsolved riddle of life itself and of evolution in general, and the question of overriding importance in the end is not the origin of evolution but its goal. Nevertheless, when a living organism is cut off from its roots, it loses the connections with the foundations of its existence and must necessarily perish. When that happens, anamnesis of the origins is a matter of life and death.

Every language is complex in its own way. Latin just happens to work its complexity into the shape of the word. Its morphological richness is an asset, not an obstacle. Consider the sentence He will learn. Tā huì xué. Three words in both English and Chinese. In Latin, it takes only one. Disce. Much more elegant, you see?’ Robin wasn’t sure he did. This routine – Latin in the morning, Greek in the afternoon – became Robin’s life for the foreseeable future. He was grateful for this, despite the toil.

One clear theme of evolutionary history is the cumulative nature of biological diversity. Individual species (of nucleated organisms at least) may come and go in geological succession, their extinctions emphasizing the fragility of populations in a world of competition and environmental change. But the history of guilds—of fundamentally distinct morphological and physiological ways of making a biological living—is one of accrual. The long view of evolution is unmistakably one of accumulation through time, governed by rules of ecosystem function. The replacement series implied by the Generations of Abraham approach fails to capture this basic attribute of biological history.

We may regard the cell quite apart from its familiar morphological aspects, and contemplate its constitution from the purely chemical standpoint. We are obliged to adopt the view, that the protoplasm is equipped with certain atomic groups, whose function especially consists in fixing to themselves food-stuffs, of importance to the cell-life. Adopting the nomenclature of organic chemistry, these groups may be designated side-chains. We may assume that the protoplasm consists of a special executive centre (Leistungs-centrum) in connection with which are nutritive side-chains... The relationship of the corresponding groups, i.e., those of the food-stuff, and those of the cell, must be specific. They must be adapted to one another, as, e.g., male and female screw (Pasteur), or as lock and key (E. Fischer).

When the knowledge of biological fact is conjoined with imagination, on the other hand, one gets facts stranger than most fiction. When biology and morphology combine perspective with religion, they become a chimera of facts that can change the world view of spirituality. Cats bring this blending of biology, morphology and imagination to the prospective table of religious discussion especially. This is so because they have differing physiological functionalities that humans do not. These differences may seem trivial to many but one wonders how these variations would work themselves out in a sapient religion or spirituality centred on these quadrupedal predatory and often nocturnal creatures. Imagine not the cat worship that other religions in the past may have done. Instead, imagine what religion would be like if cats experienced it as sapient beings. The religion's context would take place in the physical form of the domestic cat, not the anthropological form. From the perspective of cats, the mirror of divinity reflected back at them would be quite different.

The myth that adults cannot learn languages stems from the usual context in which adults encounter languages: in a classroom, memorizing grammar rules and morphological tables. Yet in such a situation very few if any people can successfully learn a language to fluency.

You must know in what way you are going to use the morphology and syntax to build your 'how

It is improbable that our "knowledge" should extend further than is strictly necessary for the preservation of life. Morphology shows us how the senses and the nerves, as well as the brain, develop in proportion to the difficulty of finding nourishment.

...humans have evolved a desire to consume animal protein, and they are not going to lose that desire. As such, it is wrong-and likely suboptimal to our well-being-to expect us all to become strict vegans. 56 That is simply a fact for which there is anatomical, physiological, morphological (cranial and dental), paleobiological, parasitological, archaeological, cross-cultural, anthropological, nutritional, genomic, genetical, medical, sexual, and psychological data to support my argument.

Gianoli's own work had shown that when the host tree was totally devoid of leaves, the vine leaves adopted their own normal, oval-shaped leaf morphology; plus, the vine always mimicked the leaves closest to its own body, whether or not they were actually part of the climbed tree-in cases where an overhanging branch of another tree brought its leaves nearer to boquila, the vine imitated those instead. "Vision seems to us a more parsimonious explanation of this complex phenomenon," Baluška and Mancuso wrote in the journal Cell Press.

But epistemology also played a dominant role in determining several other aspects of life. As with all of Quigley’s concepts, however, “epistemology” must be clearly defined before its role in shaping history can be understood. The operational definition Quigley gives “epistemology” is “cognitive system” that is, the ways in which “the language of a society classifies human experience in order to think or to communicate and the values which a particular society puts upon these categories, determining the most fundamental engines of human motivation.” 17 The generic morphology of a cognitive system consists of those five levels on the continuum of the fifth dimension of abstraction, that is, feelings, emotions, self-awareness, rationality, and spirituality.

When addressing religion in morphology the average person will seek religious texts and otherwise human instruments and tools to explain the Universe or their own spiritual experience. Yet human hands are not paws or clawed. Humans are not quadrupeds so texts for cats is kind of out of the question one might think.

While Crick (and his co-workers) cracked the genetic code—a set of instructions, in general terms, for building a body—Edelman realized early that the genetic code could not specify or control the fate of every single cell in the body, that cellular development, especially in the nervous system, was subject to all sorts of contingencies—nerve cells could die, could migrate (Edelman spoke of such migrants as “gypsies”), could connect up with each other in unpredictable ways—so that even by the time of birth the fine neural circuitry is quite different even in the brains of identical twins; they are already different individuals who respond to experience in individual ways. Darwin, studying the morphology of barnacles a century before Crick or Edelman, observed that no two barnacles of the same species were ever exactly the same; biological populations consisted not of identical replicas but of different and distinct individuals. It was upon such a population of variants that natural selection could act, preserving some lineages for posterity, condemning others to extinction (Edelman liked to call natural selection “a huge death machine”). Edelman conceived, almost from the start of his career, that processes analogous to natural selection might be crucial for individual organisms—especially higher animals—in the course of their lives, with life experiences serving to strengthen certain neuronal connections or constellations in the nervous system and to weaken or extinguish others.4 Edelman thought of the basic unit of selection and change as being not a single neuron but groups of fifty to a thousand interconnected neurons; thus he called his hypothesis the theory of neuronal group selection. He saw his own work as the completion of Darwin’s task, adding selection at a cellular level within the life span of a single individual to that of natural selection over many generations. Clearly

Subspecialty : Botany Studies : plants Subspecialty : Zoology Studies : animals Subspecialty : Marine biology Studies : organisms living in and around oceans, and seas Subspecialty : Fresh water biology Studies : organisms living in and around freshwater lakes, streams, rivers, ponds, etc. Subspecialty : Microbiology Studies : microorganisms Subspecialty : Bacteriology Studies : bacteria Subspecialty : Virology Studies : viruses ( see Figure below ) Subspecialty : Entomology Studies : insects Subspecialty : Taxonomy Studies : the classification of organisms Subspecialty : Studies : Life Science : Cell biology What it Examines : cells and their structures (see Figure below ) Life Science : Anatomy What it Examines : the structures of animals Life Science : Morphology What it Examines : the form and structure of living organisms Life Science : Physiology What it Examines : the physical and chemical functions of tissues and organs Life Science : Immunology What it Examines : the mechanisms inside organisms that protect them from disease and infection Life Science : Neuroscience What it Examines : the nervous system Life Science : Developmental biology and embryology What it Examines : the growth and development of plants and animals Life Science : Genetics What it Examines : the genetic make up of all living organisms (heredity) Life Science : Biochemistry What it Examines : the chemistry of living organisms Life Science : Molecular biology What it Examines : biology at the molecular level Life Science : Epidemiology What it Examines : how diseases arise and spread Life Science : What it Examines : Life Science : Ecology What it Examines : how various organisms interact with their environments Life Science : Biogeography What it Examines : the distribution of living organisms (see Figure below ) Life Science : Population biology What it Examines : the biodiversity, evolution, and environmental biology of populations of organisms Life Science : What it Examines :

As Mike describes it, the information for shape is not explicitly encoded in the genome, but instead is stored as a bioelectric pattern across the planaria tissue, that then exerts top-down control of how the cells organize into particular morphologies. Here, it is clear there is a distributed informational system—hypothesized potentially as a bioelectric code[10]—that is “calling the shots.

This is the private morphology of a family, of two people who fall in love and have children: an enterprise as mundane as it is utterly specific. All at once I see how they form an ingenious organism, an impenetrable collective.

Eukaryotes evolve morphological responses to environmental challenges—in other words, they develop new body shapes and body parts—which leads to a variety and freshness that is absent in the prokaryotes.

One interesting aspect of his book is that it argued that the more specialized a species is, the less likely it is to continue to recognize appropriate habitats as conditions change. Species displaying a less plastic/diverse inventory of behavioral choices, such as those focusing on a single type of food, are the most susceptible. For instance, parasites often have a single host species, which does not present any problems for them as long as the host species does not become extinct. That is why, according to Eldredge, ecologically specialized species become extinct at much higher rates than do ecologically generalized species in the fossil record. The concept that specialization often leads to an evolutionary dead end was first proposed by Cope as the “law of the unspecialized” and has continued to be key for evolutionary biology since then. In Eldredge’s view, the balance of life will tend to produce ecologically specialized organisms because they often flourish more than generalists in the short run, but extinction then normally affects more the ranks of the specialists. In the long run, the generalists thus hang on—‘living fossils’ often being generalists—whereas the ranks of specialists are quickly refilled by the continuous evolution of new taxa. For him, taxa that descend from species that are already somewhat specialized tend to have a greater chance of focusing on a specific portion of the resources not completely exploited by the parental taxa. He designated this as a “ratchet-like mechanism” of the quick accumulation of evolutionary change as lineages keep splitting and new taxa are formed from old ones within specialized lineages. Thus, he directly connects behavioral/ecological specializations to cladogenesis and the rapid evolutionary events predicted in punctuated equilibrium. In turn, he argues that stasis is often related to generalist lineages because without a comparable degree of successful speciation, these lineages tend to have far fewer extant species at any one time than their specialized counterparts. That is, generalists are not really evolving at slower morphological rates: they are simply not generating so many new species. As a result, the gradual fluctuation of form among the members of the generalized taxa is not being fixed by cladogenesis, thus leading to new species.

As also noted by Morris, empirical data from various lineages of fish and amphibians have shown, for instance, that more plastic clades tend to be more speciose than sister taxa of similar age but with less plasticity, due to a combination of greater opportunities to diversify and augmented evolvability of plastic features and thus of decreased risk of extinction. In addition, empirical studies show that even populations that derive from ancestors that were particularly overspecialized for a certain, very specific way of life, including parasitism, have successfully changed their behavior by becoming non-parasitic and displaying a morphology that is substantially different from that of their ancestors as seen for example in lamprey evolution. Morris argued that random variations arising in a population may decrease plasticity and that the plastically changed phenotype linked with the behavioral shift may be negatively affected. Therefore, these variants will be likely eliminated by selection, whereas variants that decrease plasticity in the direction of the plastic change will tend to be selected and spread through the population. This may lead to a situation in which the phenotype might appear similar across generations, but its plasticity is actually increasingly reduced until an environmental shift will no longer provoke phenotypic changes. As noted by Morris, Baldwin allowed for other non-mutually exclusive scenarios to occur, such as the rise of variants that increase plasticity in general, thus increasing the ‘fit’ between organisms and their environment and the degree to which evolution could be directed, thus leading to evolutionary trends.

Preschool age children successfully acquire their L2 productivity. Perhaps - in addition to their capability to unconsciously acquire their L1 linguistic rules - there is their effective acquisition of productive morphemes and productive word-formation rules and patterns of their L1 (i. e. morphemes and complex words most frequently used in everyday life) which grants them an early native-like look, even if they possess a small vocabulary (10,000 words) compared to adults.

Here we should quote especially those sections from Nietzsche's central morality-critical work The Genealogy of Morals that deal with their subject in a diction of Olympian clarity. In the decisive passage he discusses the practice forms of that life-denial or world-weariness which, according to Nietzsche, exemplifies the morphological circle of sick asceticisms in general: 'The ascetic [of the priestly-sick type] treats life as a wrong path on which one must walk backwards till one comes to the place where it starts; or he treats it as an error which one may, nay must, refute by action: for he demands that he should be followed; he enforces, where he can, his valuation of existence. What does this mean? Such a monstrous valuation is not an exceptional care, or a curiosity recorded in human history: it is one of the broadest and longest facts that exist. Reading from the vantage point of a distant star the capital letters of our earthly life would perchance lead to the conclusion that the earth was the truly ascetic planet, a den of discontented, arrogant and repulsive creature creatures, who never got rid of a deep disgust of themselves, of the world, of all life, and did themselves as much hurt as possible out of pleasure in hurting - presumably their one and only pleasure.