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Franco Andrea Bonelli, a disciple of Lamarck, was one of the few naturalists who taught and disseminated transformism in Italy in the early nineteenth century. The explanation of the history of life on Earth offered by Lamarck’s theory was at odds with the Genesis narrative, while the issue of man’s place in nature raised heated debates. Bonelli sought to reconcile science and religion through his original interpretation of the variability of species, but he also focused on anthropological subjects. Following Blumenbach’s studies, he investigated the differences within the human species and explored the topic of humans’ alleged superiority over animals. The origin of human beings, their history, and their relationship with the rest of life were thus read in light of transformism. According to Bonelli, such questions would not do irreparable damage to the new theory. On the contrary, he considered evolution not only acceptable but even necessary to protect the Holy Texts from certain dangerous trends in anthropological and zoological research.

International audience; Au XIXe siècle, en Europe, la Bible fait toujours référence pour expliquer l’origine de l’homme. La découverte de fossiles humains et d’outils « antédiluviens » puis la théorie de l’évolution vont ébranler les certitudes.

El artículo contiene una discusión del libro de Francisco Rodríguez Valls Orígenes del hombre. Se presta particular atención a la relación entre el hombre y el animal, el concepto de naturaleza humana, y el papel de la conciencia en el proceso de hominización. The article contains a discussion of Francisco Rodríguez Valls' book: Origins of Man. Particular attention is paid to the relationship between man and animal, the concept of human nature, and the role of consciousness in the hominization process.

MONTEIRO, Nivia Marques. Joaquim Catunda e a recepção do debate evolutivo na segunda metade do século XIX. 2014. 175f. – Dissertação (Mestrado) – Universidade Federal do Ceará, Programa de Pós-graduação em História, Fortaleza (CE), 2014. This present paper attempts to analyze the scientific conceptions of Joaquim Catunda (1834 - 1907) with the aim of understanding the reception of evolutionary ideas and racialist in the second half of the nineteenth century, like Darwinism and other evolutionary theories. Intellectual and political, Catunda was born in Ceará, author of Estudos de História do Ceará (1886), one of the founders of the Historical Institute of Ceará and Senator. Throughout the second half of the nineteenth century, the evolutionary debate addressed issues such as the origin of man and the debates between science and religion. By analyzing the writings of Catunda, specifically Estudos de História do Ceará, we identified a clear evidence of the interest of Catunda by studies of these issues, including the antiquity of American man, the chances of peopling of America, supported by evolutionary assumptions and other theories sought to explain the emergence and development of man. In this sense, the focus of our discussion are the theoretical matrices of Catunda, analyzed through their intellectual production of historiographical nature, in order to problematize the appropriation of these ideas by the author and understand how evolutionary ideas allied to the historiographical discourse were interpreted while studied its political and intellectual trajectory. O presente trabalho procura analisar as concepções científicas de Joaquim Catunda (1834 - 1907) com o objetivo de compreender a recepção de ideias evolucionistas e racialistas na segunda metade do século XIX, como o darwinismo e outras teorias evolutivas. Catunda foi intelectual e político nascido no Ceará, autor do livro Estudos de História do Ceará (1886), um dos fundadores do Instituto Histórico do Ceará e senador da República. Ao longo da segunda metade do século XIX, o debate evolutivo ensejava questões sobre a origem do homem e a discussão entre ciência e religião. Ao analisar os escritos de Catunda, especificamente Estudos de História do Ceará, identificamos uma clara evidência do interesse de Catunda pelos estudos dessas questões, inclusive a antiguidade do homem americano, as hipóteses de povoamento da América, apoiado em pressupostos evolucionistas e em outras teorias que procuravam explicar o surgimento e o desenvolvimento do homem. Nesse sentido, o foco de nossa discussão são as matrizes teóricas de Catunda, analisadas através de sua produção intelectual de cunho historiográfico, tendo em vista problematizar as apropriações dessas ideias pelo autor e compreender como as ideias evolutivas aliadas ao discurso historiográfico foram interpretadas ao passo que estudamos sua trajetória político-intelectual.

This article analyses some aspects of the work of the argentine scientist Francisco Pascasio Moreno –founder of the La Plata Museum of Natural Sciences-, in particular his connexions with the French physical anthropologists gathered around Paul Broca in the institutions he had founded in Paris: the Société d’Anthropologie and the École d’Anthropologie. The aim of this work is to shed light on the scientific exchanges between Latin American and European intellectuals in the 19th Century, pointing out the relevance and dynamism of the information flows and the recognition achieved by some Latin American scientists in the French anthropological institutions and media, in the framework of one of the most recent and state-of-the-art controversies of the time: the debates on the origin of man. Este artículo analiza algunos aspectos de la trayectoria del científico argentino Francisco Pascasio Moreno, fundador del Museo de Ciencias Naturales de La Plata. Se examinan sobre todo sus conexiones con el grupo de antropólogos físicos franceses reunido en torno a la figura de Paul Broca en las instituciones creadas por este último, la Société d’Anthropologie y la École d’Anthropologie, ambas de París. El objetivo fundamental de este trabajo es echar luz sobre algunas características de los intercambios científicos que vincularon a intelectuales latinoamericanos y europeos en el siglo XIX, así como la significación y dinamismo de los flujos de información y el papel destacado que les fue reconocido a los aportes de algunos científicos americanos, en el contexto de una de las controversias científicas más recientes y punteras de la época: la preocupación por los orígenes del hombre.

Prilog razmatra odgovore na neka pitanja u Slovenskom javnom mnijenju 2000/2 i to: odnos spram prirode, spram boga, spram evolucijske teze o porijeklu čovjeka, spram ekološke svemoći moderne znanosti, spram prioriteta ekoloških vrijednosti te spram odnosa između modernog načina života i degradacije okoliša. Uspostava vlastite države poslije raspada Jugoslavije predstavlja za Sloveniju novi politički, ekonomski i zakonodavni okvir rješavanja ekoloških problema. Slovenci misle da će od jedanaest područja ekološka djelatnost pristupom u Evropsku Uniju najviše profitirati. U odnosu spram prirode Slovencima je najprihvatljivija tvrdnja, da je priroda doduše važna, ali nije niti duhovna, niti sveta (42,8%). Varijabla vjerovanja pri nekim odgovorima je statistički značajna, iako je njen utjecaj kadkad teško ili gotovo nemoguće objasniti. Da se suviše vjeruje u znanost, a premalo osjećajem i vjerovanjem, slaže se 42,7% anketiranih. Iako je neupućenost javnosti ponegdje zaprepašćujuća, to ipak ne smije biti opravdanje za to da se nju isključi iz rješavanja ekoloških problema. Treba uvažavati lokalno znanje ljudi. Danas je znanost i njena uporaba dosegla takav razvojni stupanj da aksiom, da je znanje uvijek bolje od nezanja, postaje upitan. Prevladava neslaganje s tvrdnjom, da će moderna znanost riješiti sve ekološke probleme, bez da će trebati mijenjati sam način života. U mnogih odgovora očita je antropocentrička proekološka paradigma., The article deals with responds on some issues present in the Slovenian general public during the years 2000/2, specifically: the relation towards nature, towards god, towards evolutional thesis on the origin of man, towards environmental omnipotence of a modern science, towards priorities of environmental values and towards the relation between modern way of living and the degradation of environment. The establishment of independent state after the dissolution of Yugoslavia represents a new political, economic and legislative framework of resolving environmental problems for Slovenia. Slovenians have the opinion that out of eleven regions the environmental work will be most profitable with their membership in the European Union. In relation towards nature, the most acceptable standpoint for Slovenians is that the issue of nature is significant, but it is not a spiritual, nor sacred (42.8 %). The variable of the opinion is statistically significant for some of their responses, although its influence is sometimes hard or almost impossible to be explained. 42.7 % of the interviewed agree with the fact that there is too much trust in science, and too little towards feelings and beliefs. Although the quantity of those not being acquainted is occasionally frightening, this does not have to be the excuse for its being excluded from solving environmental problems. The knowledge of local people should be treated with respect. Today the science and its use reached such a developmental degree that the axiom that knowledge is always better than ignorance becomes questionable. The disagreement with such opinion prevails, that modern science will resolve all environmental problems, without the need to change the way of living. Anthropocentric pro–environmental paradigm could be seen as obvious in many opinions., Dieser Beitrag behandelt Antworten auf einige Fragen in der slowenischen öffentlichen Meinung 2000/2002, und zwar: das Verhältnis zur Natur, zu Gott, zur evolutionistischen These über die Herkunft des Menschen, zu ökologischer Allmacht der modernen Wissenschaft, zu den Prioritäten ökologischer Werte und zum Verhältnis zwischen der modernen Lebensweise und der Umweltzerstörung. Die Gründung des eigenen Staates nach dem Zerfall Jugoslawiens stellt für Slowenien einen neuen politischen, ökonomischen und juridischen Rahmen für die Lösung ökologischer Probleme dar. Die Slowenen sind der Meinung, dass mit dem Zutritt Sloweniens zur EU von den elf Bereichen die ökologische Tätigkeit am meisten profitieren wird. Im Verhältnis zur Natur trifft meistens die Feststellung zu, dass die Natur zwar als wichtig, aber weder als geistig noch als heilig angesehen wird (42,8%). Die Glaubensvariable ist bei einigen Antworten statistisch relevant, obwohl es manchmal sehr schwer oder unmöglich ist, ihren Einfluss zu erklären. 42,7% der Befragten sind der Meinung, dass man zu viel an die Wissenschaft glaubt, und zu wenig an Gefühl und Glauben. Obwohl die Unwissenheit der Öffentlichkeit manchmal schockierend ist, darf dies keineswegs eine Rechtfertigung dafür sein, die Öffentlichkeit aus den Entscheidungsprozessen über die Ökologie auszuschließen. Das lokale Wissen der Menschen soll beachtet werden. Heute hat die Wissenschaft einen solchen Entwicklungsgrad erreicht, dass das Axsiom, nach dem das Wissen immer besser als Unwissen sei, fragwürdig erscheint. Was überwiegt, ist die Ablehnung der Feststellung, dass die moderne Wissenschaft in der Lage sei, alle ökologischen Probleme zu lösen, ohne dass dabei die Lebensweise an und für sich geändert wird. Bei vielen Anworten ist das anthropozentrische pro–ökologische Paradigma ersichtlich.

«АИСТ РЕБЕНКА ПРИНЕС!»(Необычное происхождение человека в литовской фразеологии)РезюмеВ работе предпринята попытка этнолингвистического анализа около 200 фразеологиче­ских единиц литовского языка, в которых отражается необычное происхождение человека. Материал разбит на следующие группы: 1) фразеологизмы, связанные с формулами-поверь­ями о происхождении детей, 2) с природными явлениями, 3) с животными, 4) с растени­ями и их атрибутикой, 5) с мифологическими существами, 6) со своеобразными природны­ми материалами (навозом, землей), 7) с хозяйственной деятельностью человека, 8) с други­ми родами деятельности человека (чаще всего с прибытием из дальних стран). При анализе данного материала постепенно возникает сложная картина старинных народных представ­лений о появлении нового человека на свет. В литовской традиционной культуре сохрани­лась уникальная информация, при помощи которой можно интерпретировать редкие фразе­ологические единицы, напр.: kūlyje užgimęs «удачливый, счастливый», gyvas žuvis gaudyti «помогать при родах», molio motiejus «неуклюжий человек» и др. Для этого применимы не только чисто лингвистические методы, но можно опираться и на так называемый культур­ный контекст, особенно на разные фольклорные источники, которые в большинстве слу­чаев и являются причиной возникновения нас интересующих фразеологических единиц.