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Wonderful Life: The Burgess Shale and the Nature of History
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"[An] extraordinary book. . . . Mr. Gould is an exceptional combination of scientist and science writer. . . . He is thus exceptionally well placed to tell these stories, and he tells them with fervor and intelligence."―James Gleick, New York Times Book Review
High in the Canadian Rockies is a small limestone quarry formed 530 million years ago called the Burgess Shale. It hold the remains of an ancient sea where dozens of strange creatures lived―a forgotten corner of evolution preserved in awesome detail. In this book Stephen Jay Gould explores what the Burgess Shale tells us about evolution and the nature of history.- ISBN-10039330700X
- ISBN-13978-0393307009
- PublisherW. W. Norton & Company
- Publication dateSeptember 17, 1990
- LanguageEnglish
- Dimensions6.1 x 1 x 9.2 inches
- Print length352 pages
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Amazon.com Review
Gould describes how the Burgess Shale fauna was discovered, reassembled, and analyzed in detail so clear that the reader actually gets some feeling for what paleobiologists do, in the field and in the lab. The many line drawings are unusually beautiful, and now can be compared to a wonderful collection of photographs in Fossils of the Burgess Shale by Derek Briggs, one of Gould's students.
Burgess Shale animals have been called a "paleontological Rorschach test," and not every geologist by any means agrees with Gould's thesis that they represent a "road not taken" in the history of life. Simon Conway Morris, one of the subjects of Wonderful Life, has expressed his disagreement in Crucible of Creation. Wonderful Life was published in 1989, and there has been an explosion of scientific interest in the pre-Cambrian and Cambrian periods, with radical new ideas fighting for dominance. But even though many scientists disagree with Gould about the radical oddity of the Burgess Shale animals, his argument that the history of life is profoundly contingent--as in the movie It's a Wonderful Life, from which this book takes its title--has become more accepted, in theories such as Ward and Brownlee's Rare Earth hypothesis. And Gould's loving, detailed exposition of the labor it took to understand the Burgess Shale remains one of the best explanations of scientific work around. --Mary Ellen Curtin
From Publishers Weekly
Copyright 1990 Reed Business Information, Inc.
Review
― Richard A. Fortey, Nature
"Gould at his best. . . . The message of history is superbly conveyed. . . . Recommended reading for scientists and nonscientists of all persuasions."
― Walter C. Sweet, Science
About the Author
Product details
- Publisher : W. W. Norton & Company (September 17, 1990)
- Language : English
- Paperback : 352 pages
- ISBN-10 : 039330700X
- ISBN-13 : 978-0393307009
- Item Weight : 1.13 pounds
- Dimensions : 6.1 x 1 x 9.2 inches
- Best Sellers Rank: #275,359 in Books (See Top 100 in Books)
- #162 in Geology (Books)
- #352 in Literature
- #852 in History & Philosophy of Science (Books)
- Customer Reviews:
About the authors

Stephen Jay Gould (1941-2002) was the Alexander Agassiz Professor of Zoology and Professor of Geology at Harvard University. He published over twenty books, received the National Book and National Book Critics Circle Awards, and a MacArthur Fellowship.

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Gould correctly accused Walcott, a Presbyterian Christian, of “shoehorning” his Cambrian fossil findings to fit his preconceived belief that evolution is progressive, “representing God’s way of showing himself through nature.” Walcott refused to appreciate, just as today’s self-identified “Christian evolutionists,” that there simply is no compatibility between godless evolution and the existence of God. Not only is the term “Christian evolution” an oxymoron, it invites justified derision by true evolutionists who view the former as - borrowing from Lenin’s lexicon - mere “useful idiots.”
Gould, on the other hand, flippantly dismissed God’s hand in creation despite, ironically, his own evidence to the contrary. To begin with, he notes that “in the 500 million years since the Cambrian Explosion, not one single new phylum or basic anatomical design has evolved.” Small wonder that throughout geological history there is only one “Explosion,” just as there is only one “Big Bang.” These two exceptional, arcane prehistoric events lead unavoidably to a logical conclusion – as Einstein accepted - of divine creativity.
Gould’s revised interpretation of the Burgess Shale fauna correctly recognized that “each of these orphan organisms represents another sign that disparity reached its peak during the Cambrian Explosion and life’s subsequent history has been a tale of decimation.” As such, Gould correctly deducted: “If the human mind is a product of only one such set, then we may not be randomly evolved … but our origin is the product of massive historical contingency.” He goes on to say: “Replay the tape a million times from a Burgess beginning, and I doubt that anything like Homo sapiens would ever evolve again.” And even in the mathematically remotest chance that “the same general pathways emerge,” says Gould, “it might take twenty billion years to reach self-consciousness this time – except that the earth would be incinerated billions of years before.”
So Stephen Gould, an eminent scientist, can find no better answer to the existence of man than mere blind luck… incredibly low-odds blind luck. It is this intellectual stubbornness to even consider intelligent design that has led many evolutionists to even doubt the Big Bang. Perhaps there are multiple universes, they imagine, and we humans were just lucky enough to have evolved in the one lone universe that offered just the right conditions for intelligent life. This is no longer scientific theory, but theological faith that borders on the humorous.
In his conclusion, Gould, asserted: “Homo sapiens, I fear, is a ‘thing too small’ (three-word description borrowed from Robert Frost’s poem Design) in a vast universe, a WILDLY IMPROBABLE [capitols my emphasis] evolutionary event well within the realm of contingency. Some find the prospect depressing; I have always regarded it as exhilarating, a source of both freedom and consequently moral responsibility.”
Count me among the “some” who find such a WILDLY IMPROBABLE scenario as “depressing.” If Homo sapiens are not God’s crowning creation, than a rock in my backyard will have more meaning than me when I die, simply because the inanimate object has longevity. The thought is more than merely depressing, it is, ironically, insulting to the intelligence of the eminent Stephen Gould himself. Moreover, what “moral responsibility” is there in a world that Gould himself concluded “makes no statement about progress.” If man does not represent species “progression,” then he has no more moral responsibility than a Cockroach.
So, finally, why the paradox between Stephen Gould, the brilliant detective of evidence, and Stephen Gould, the proponent of ludicrous assumptions? In the absence of the recognition of a creator God, the answer is ironic. On the one hand, Gould strips man of his dignity by referring to him as a “thing too small.” On the other hand, Gould implies that man is not accountable to God and, therefore by reasonable deduction, is his own god.
No, it’s not a Wonderful Life … in the absence of a creator God.












