It’s important that students bring a certain ragamuffin irreverence to their studies. They’re not here to worship what is known, but to question it.
Mediæval thinking was dominated by the theory of ‘correspondences’, derived not from Christian revelation but from the idea, Greek in origin, that an explanation, to be part of the divine plan, had to be economical, symmetrical and æsthetically satisfying. What it ignored was the Greeks’ readiness to test a hypothesis by observation and experiment.
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Generating Variation Through Recombination
Variation, the basis for selection, arises through recombining what has gone before into novel arrangements. This applies both to the reconfiguration of meaning and to repositioning meanings in relation to new contexts. The biological analogues are, respectively, genetic mutation and recombination, and the diffusion of species into new ecological niches — for example, the expansion from aquatic to terrestrial environments across plants, invertebrates, and vertebrates.
(1) Recombining Potentials
New variants of a model emerge when meanings are recombined within the model itself.1 If the recombination is extensive enough, the outcome may no longer qualify as a variant — it becomes a new model altogether. In science, this can occur when students challenge a research tradition, reassembling its elements around new questions. As Bronowski put it:
It’s important that students bring a certain ragamuffin irreverence to their studies. They’re not here to worship what is known, but to question it.— The Ascent of Man, Episode 11: Knowledge or Certainty
(2) Recombining Potential and Context: Generalisation
Another route to novelty is through repositioning a model into a new functional context. This is a form of generalisation — expanding the model’s scope beyond the setting in which it evolved. This may mean applying a model where others already exist, leading to inter-model competition or hybridisation.
Recent examples include Edelman’s selectionist theory of neural development, extending a model from immunology and evolutionary biology into neuroscience. Another is the mapping of computational models onto the brain from computer science. A more ancient example is the projection of body schema onto landscape: rivers with heads, mouths and arms. In mediæval Europe, the direction reversed — the four classical elements (air, fire, earth, water) were mapped onto the body as fluids, yielding the four humours: melancholic, choleric, sanguine, and phlegmatic.2
Mediæval thinking was dominated by the theory of ‘correspondences’, derived not from Christian revelation but from the idea, Greek in origin, that an explanation, to be part of the divine plan, had to be economical, symmetrical and æsthetically satisfying. What it ignored was the Greeks’ readiness to test a hypothesis by observation and experiment.