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Emergent evolution
Emergent evolution is the hypothesis that, in the course of evolution, some entirely new properties, such as mind and consciousness, appear at certain critical points, usually because of an unpredictable rearrangement of the already existing entities. The term was originated by the psychologist C. Lloyd Morgan (1852-1936).〔Bowler, Peter J. (2001). ''Reconciling Science and Religion: The Debate in Early-Twentieth-Century Britain''. University of Chicago Press. pp. 140-142, pp. 376-384. ISBN 0-226-06858-7〕
In the 20th century, the hypothesis was widely criticized for providing no mechanism to how entirely new properties emerge, and for its historical roots in teleology.〔〔McLaughlin, Brian P. (1992). ''The Rise and Fall of British Emergentism''. In A. Beckerman, H. Flohr, and J. Kim, eds., ''Emergence or Reduction? Essays on the Prospects of Nonreductive Physicalism''. Berlin: Walter de Gruyter. pp. 49–93. ISBN 3-11-012880-2〕〔Baylis, Charles A. (1929). ''The Philosophic Functions of Emergence''. ''The Philosophical Review''. Vol. 38, No. 4. pp. 372-384.〕
==Historical context==
The term ''emergent'' was first used to describe the concept by George Lewes in volume two of his 1875 book ''Problems of Life and Mind'' (p. 412). Henri Bergson covered similar themes in the popular book ''Creative Evolution'' in 1907. Emergence was further developed by Samuel Alexander in his Gifford Lectures at Glasgow during 1916–18 and published as ''Space, Time, and Deity'' (1920). The related term ''emergent evolution'' was coined by C. Lloyd Morgan in his own Gifford lectures of 1921–22 at St. Andrews and published as ''Emergent Evolution'' (1923). In an appendix to a lecture in his book, Morgan acknowledged the contributions of Roy Wood Sellars's ''Evolutionary Naturalism'' (1922).
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