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  biophilology: nature of human intelligence
gary e. davis
June 2020
The conception of nature evolved with the history of metaphyicalism, which con-cealed true evolvability, i.e., specie-al progression of intelligibility, thus increasing receptiveness to complexity and increasing flexibility of responsiveness.

We are re-conceptualizing the origins of life beyond the metaphorical “early days of autopoiesis” (Emergence and Embodiment, pp. 62ff). From the regulatory genome (beyond conceptions of selfish gene) emerges self-formativity of molecular complexes “up” to (after billions of years) self-favoring intelligent life. Finding “culture in songbirds and its contribution to the evolution of new species” (Creating consilience, ch. 8) is no neo-Darwinism about phylogenic variety.

When you marvel (I do) at the table of contents of Terence Deacon’s Incomplete Nature: how mind emerged from matter, don’t miss that the author is a leading bioanthropologist relying on extensive laboratory work, yet turning to biophil-ology for understanding (beyond prospecting “consilience through the lens of anthropology,” Creating consilience, chs. 5-7).

Eco-anthrogeny is irreducible to bio-ecogeny, as “Mind” turns “Nature” inside out: From Bacteria to Bach and Back: the evolution of minds—though dreams of metaphysicalism still haunt biologistic approaches to creativity (Cambridge Handbook of Creativity, 2019, ch. 6).

Ultimately, “the evolution of conceptual design” (Conceptual Mind, ch. 6) finds itself in evolving conceptuality. Not only does freedom evolve in ethical theory; conceptuality is ultimately facing evolving intelligbility of “Our” cosmos.

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  Be fair. © 2020, gary e. davis