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How did man become a hairless animal? is a hard question for evolutionists.
No evolutionist would claim that any existing ape represents the ancestor of man.
Small wonder that evolutionists are unwilling to discuss the origin of the soul.
There is no evidence, of course, but the evolutionist must produce it, or admit failure.
He would not seem to consider this hierarchalizing evolutionist because he does not maintain that religious consciousness evolves in a general, global sense.
The debate is situated within the framework of the battle for resources between traditional evolutionists and molecular biologists at the beginning of the 1960s.
At that time evolutionist terminology was transformed into an abstract and academic development terminology comprising a whole 'family' of powerful concepts.
The first of these was the quest by social theorists for a convincing means to displace evolutionist ethnological and social paradigms.
Often, evolutionists use consistency with natural selection as the sole criterion and consider their work done when they concoct a plausible story.
But the argument of sign language's potential prior existence worked against its acceptance in evolutionist circles.
Some evolutionists may object because alternative evolutionary explanations can't be ruled out (and so an adaptationist explanation might simply be wrong).
A chronological ordering not only risks becoming evolutionist, but also implies a 'completed' past, fixed in time, and in contrast with the ongoing present.
Semantides are said to carry information of evolutionary relationships, something that molecular evolutionists considered particularly useful for their phyletic reconstructions.
Many people, including some evolutionists, dislike these truisms, but no one has mustered an evidence-based case against them.
The cultural evolutionist or cultural materialist tradition gives priority in the analysis of change to events in the techno-economic sphere.
Even today, such ideas are strangely attractive for biological evolutionists.
That context was marked by authority controversies between "traditional" organism-centered evolutionists, and the "new" molecular biologists interested in evolution.
Here, he argues that it would be against the spirit of an evolutionist account of language competence not to assume that syntax contains information on linear order.
Drees draws on a wealth of research from historians, cultural evolutionists, brain scientists, theologians, philosophers, and physicists to develop a comprehensive, intelligent, and above all, naturalized account of religion.
