3. Challenging evolution

As we talked in the previous video, progress can remain intact, even if values that supported evolution have been disappeared. Concerning these, this video aims to reveal the specific ideological social use of "progress" and "evolution" terms. Thus, if in our general speech, progress is social wellbeing in relation to some external value and evolution is the epistemological theory of improvement, of gradation and of superiority based on some cognitive models - supported by values - so there we can unfold our theory, posing 10 critical propositions on evolution∙ The first five are more theoretical and regard central conclusions, not just on the concept of evolution, but on the foundations of knowledge and action themselves. The second five regard the historical results to which such a cognitive regulation has aimed or aims. Further on, based on the criteria that we posed, what we can finally discover is a hidden anthropocentricism, a function that doubtless corresponds to some human disguised conceit and arrogance, even hybris.
0:00 Introduction
1:00 The collapsed notion of evolution
2:20 The criticism on the concept of evolution
2:57 10 critical propositions on evolution
9:51 Points of challenge regarding evolution
14:35 Conclusion
Notes
1. It’s not the only function or practice that remains in the social body out of inertia. The same happened with the practice of religious worship after the Enlightenment and the beginning of the industrial revolution, even though faith in God was lost. Culture accumulates many such “archaisms”, as Deleuze would say. All these “imaginary elements”, these institutionalized practices also compose Castoriadis’ concept of “social magma”.
2. See the epistemological criticism of the entire school of Frankfurt on this, starting with Horkheimer and Adorno.
3. Kuhn is not explicitly concerned with the possibilities of different states of existence - knowledge, which is our stance, but with asymmetrical knowledge systems, with different conceptual frameworks. For more see: Kuhn, T.S. (1962), The Structure of Scientific Revolutions, Chicago: The University of Chicago Press; (1970a) 2nd ed. Enlarged.
4. Kuhn, T.S., Op. cit.
5. Hybris in the worldview of Ancient Greeks meant the arrogant overestimation of the capacities and the loss of natural boundaries (or unwritten divine laws) of some subject, as a loss of their balance that led to violence, physical, socio-political, and economic. This extreme continuation of violating the moral and natural order of the world finally ended with the destruction of the subject, as that is where the consequences of their actions themselves led them, by making divine justice intervene and restore the balance.
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