Daily Archives: July 12, 2016

Evolution is a personal information management application that provides integrated mail, calendaring and address book functionality.

First consult the Evolution Manual.

The evolution-list mailing list is the best place to seek further assistance with using Evolution, for example when you have problems. Subscribe here!

The evolution-hackers mailing list is for developer discussions. The topics can get pretty technical. Subscribe here!

Many Evolution developers and users can also be found on IRC (irc.gimp.org), channel #evolution.

The Evolution project releases its source code as tarball files, from which Free Software distributors can create easily-installable binary packages for users.

Most likely your Free Software distribution (Fedora, Mint, Ubuntu, etc.) already provides binary packages for Evolution. The following links are only for the source code.

The latest stable releases are the 3.20 series. Tarballs can be found for these various components (see also the ".news" files accompanying them for a list of changes):

The latest development snapshot tarballs (3.21 series, what will become 3.22) can be found below (after the first 3.21 release):

Or you can clone the source code repositories with git:

gitclonegit://git.gnome.org/evolution (Browse)

gitclonegit://git.gnome.org/evolution-data-server (Browse)

gitclonegit://git.gnome.org/evolution-ews (optional) (Browse)

gitclonegit://git.gnome.org/evolution-mapi (deprecated) (Browse)

You can also view the schedule of upcoming releases.

The following materials have aged. Some parts are no longer accurate and need a rewrite.

IRC nick names in brackets.

CategoryProject

Read more:

Apps/Evolution - GNOME Wiki!

The word "evolution" in its broadest sense refers to change or growth that occurs in a particular order. Although this broad version of the term would include astronomical evolution and the evolution of computer design, this article focuses on the evolution of biological organisms. That use of the term dates back to the ancient Greeks, but today the word is more often used to refer to Darwin's theory of evolution by natural selection. This theory is sometimes crudely referred to as the theory of "survival of the fittest." It was proposed by CharlesDarwin in On the Origin of Species in 1859 and, independently, by Alfred Wallace in 1858although Wallace, unlike Darwin, said the human soul is not the product of evolution.

Greek and medieval references to "evolution" use it as a descriptive term for a state of nature, in which everything in nature has a certain order or purpose. This is a teleological view of nature. For example, Aristotle classified all living organisms hierarchically in his great scala naturae or Great Chain of Being, with plants at the bottom, moving through lesser animals, and on to humans at the pinnacle of creation, each becoming progressively more perfect in form. It was the medieval philosophers, such as Augustine, who began to incorporate teleological views of nature with religion: God is the designer of all creatures, and everything has a purpose and a place as ordained by Him.

In current times, to some, the terms "evolution" and "God" may look like unlikely bed fellows (see the discussion on teleology). This is due primarily to today's rejection by biologists of a teleological view of evolution in favor of a more mechanistic one. The process of rejection is commonly considered to have begun with Descartes and to have culminated in Darwins theory of evolution by natural selection.

Fundamental to natural selection is the idea of change by common descent. This implies that all living organisms are related to each other; for any two species, if we look back far enough we will find that they are descended from a common ancestor. This is a radically different view than Aristotles Great Chain of Being, in which each species is formed individually with its own purpose and place in nature and where no species evolves into a new species. Evolution by natural selection is a purely mechanistic theory of change that does not appeal to any sense of purpose or a designer. There is no foresight or purpose in nature, and there is no implication that one species is more perfect than another. There is only change driven by selection pressures from the environment. Although the modern theory of biological evolution by natural selection is well accepted among professional biologists, there is still controversy about whether natural selection selects for fit genes or fit organisms or fit species.

Evolution by natural selection is a theory about the process of change. Although Darwin's original theory did not specify that genes account for an organism's heritable traits, that is now universally accepted among modern evolutionists. In a given population, natural selection occurs when genetically-based traits that promote survival in one's environment are passed onto future generations and become more frequent in later generations. Organisms develop different survival and reproduction enhancing traits in response to their different environments (with abundance or shortage of food, presence or absence of predators, and so forth) and, given enough time and environmental changes, these small changes can accumulate to form a whole new species. Thus for Darwin there is no sharp distinction between a new variation and a new species. This theory accounts for the diversity of Earth's organisms better than theological design theories or competing scientific theories such as Lamarck's theory that an organism can pass on to its offspringcharacteristics that it acquired during its lifetime.

Evolution by natural selection works on three principles: variation (within a given generation there will be variation in traits, some that aid survival and reproduction and some that dont, and some that have a genetic basis and some that dont); competition (there will be limited resources that individuals must compete for, and traits that aid survival and reproduction will help in competition); and heritability (only traits that aid survival and reproduction and have a genetic basis can passed onto future generations).

Evolution is not so much a modern discovery as some of its advocates would have us believe. It made its appearance early in Greek philosophy, and maintained its position more or less, with the most diverse modifications, and frequently confused with the idea of emanation, until the close of ancient thought. The Greeks had, it is true, no term exactly equivalent to " evolution"; but when Thales asserts that all things originated from water; when Anaximenes calls air the principle of all things, regarding the subsequent process as a thinning or thickening, they must have considered individual beings and the phenomenal world as, a result of evolution, even if they did not carry the process out in detail. Anaximander is often regarded as a precursor of the modem theory of development. He deduces living beings, in a gradual development, from moisture under the influence of warmth, and suggests the view that men originated from animals of another sort, since if they had come into existence as human beings, needing fostering care for a long time, they would not have been able to maintain their existence. In Empedocles, as in Epicurus and Lucretius, who follow in Hs footsteps, there are rudimentary suggestions of the Darwinian theory in its broader sense; and here too, as with Darwin, the mechanical principle comes in; the process is adapted to a certain end by a sort of natural selection, without regarding nature as deliberately forming its results for these ends.

If the mechanical view is to be found in these philosophers, the teleological occurs in Heraclitus, who conceives the process as a rational development, in accordance with the Logos and names steps of the process, as from igneous air to water, and thence to earth. The Stoics followed Heraclitus in the main lines of their physics. The primal principle is, as with him, igneous air. only that this is named God by them with much greater definiteness. The Godhead has life in itself, and develops into the universe, differentiating primarily into two kinds of elements the finer or active, and the coarser or passive. Formation or development goes on continuously, under the impulse of the formative principle, by whatever name it is known, until all is once more dissolved by the ekpyrosis into the fundamental principle, and the whole process begins over again. Their conception of the process as analogous to the development of the seed finds special expression in their term of logos spermatikos. In one point the Stoics differ essentially from Heraclitus. With them the whole process is accomplished according to certain ends indwelling in the Godhead, which is a provident, careful intelligence, while no providence is assumed in Heraclitus.

Empedocles asserts definitely that the sphairos, as the full reconciliation of opposites, is opposed, as the superior, to the individual beings brought into existence by hatred, which are then once more united by love to the primal essence, the interchange of world-periods thus continuing indefinitely. Development is to be found also in the atomistic philosopher Democritus; in a purely mechanical manner without any purpose, bodies come into existence out of atoms, and ultimately entire worlds appear and disappear from and to eternity. Like his predecessors, Deinocritus, deduces organic beings from what is inorganic-moist earth or slime.

Development, as well as the process of becoming, in general, was denied by the Eleatic philosophers. Their doctrine, diametrically opposed to the older thoroughgoing evolutionism, had its influence in determining the acceptance of unchangeable ideas, or forms, by Plato and Aristotle. Though Plato reproduces the doctrine of Heraclitus as to the flux of all things in the phenomenal world, he denies any continuous change in the world of ideas. Change is permanent only in so far as the eternal forms stamp themselves upon individual objects. Though this, as a rule, takes place but imperfectly, the stubborn mass is so far affected that all works out as far as possible for the best. The demiurge willed that all should become as far as possible like himself; and so the world finally becomes beautiful and perfect. Here we have a development, though the principle which has the most real existence does not change; the forms, or archetypal ideas, remain eternally what they are.

In Aristotle also the forms are the real existences, working in matter but eternally remaining the same, at once the motive cause and the effectual end of all things. Here the idea of evolution is clearer than in Plato, especially for the physical world, which is wholly dominated by purpose. The transition from lifeless to living matter is a gradual one, so that the dividing-line between them is scarcely perceptible. Next to lifeless matter comes the vegetable kingdom, which seems, compared with the inorganic, to have life, but appears lifeless compared with the organic. The transition from plants to animals is again a gradual one. The lowest organisms originate from the primeval slime, or from animal differentiation; there is a continual progression from simple, undeveloped types to the higher and more perfect. As the highest stage, the end and aim of the whole process, man appears; all lower forms are merely unsuccessful attempts to produce him. The ape is a transitional stage between man and other viviparous animals. If development has so important a work in Aristotle's physics, it is not less important in his metaphysics. The whole transition from potentiality to actuality (from dynamis toentelecheia) is nothing but a transition from the lower to the higher, everything striving to assimilate itself to the absolutely perfect, to the Divine. Thus Aristotle, like Plato, regards the entire order of the universe as a sort of deification. But the part played in the development by the Godhead, the absolutely immaterial form, is less than that of the forms which operate in matter, since, being already everything,, it is incapable of becoming anything else. Thus Aristotle, despite his evolutionistic notions, does not take the view of a thoroughgoing evolutionist as regards the universe; nor do the Neoplatonists, whose highest principle remains wholly unchanged, though all things emanate from it.

The idea of evolution was not particularly dominant in patristic and scholastic theology and philosophy, both on account of the dualism which runs through them as an echo of Plato and Aristotle, and on account of the generally accepted Christian theory of creation. However, evolution is not generally denied; and with Augustine (De civitate dei, xv. 1) it is taken as the basis for a philosophy of history. Erigena and some of his followers seem to teach a sort of evolution. The issue of finite beings from God is called analysis or resolution in contrast to the reverse or deification the return to God, who once more assimilates all things. God himself, although denominated the beginning, middle, and end, all in all remains unmixed in his own essence, transcendent though immanent in the world. The teaching of. Nicholas of Cusa is similar to Erigena's, though a certain amount of Pythagoreanism comes in here. The world exhibits explicitly what the Godhead implicitly contains; the world is an animated, ordered whole, in which God is everywhere present. Since God embraces all things in himself, he unites all opposites: he is the complicatio omnium contradictoriorum. The idea of evolution thus appears in Nicholas in a rather pantheistic form, but it is not developed.

In spite of some obscurities in his conception of the world Giordano Bruno is a little clearer. According to him God is the immanent first cause in the universe; there is no difference between matter and form; matter, which includes in itself forms and ends, is the source of all becoming and of all actuality. The infinite ether which fills infinite space conceals within itself the nucleus of all things, and they proceed from it according to determinate laws, yet in a teleological manner. Thus the worlds originate not by an arbitrary act, but by an inner necessity of the divine nature. They are natura naturata, as distinguished from the operative nature of God, natitra naturans, which is present in all thin-S as the being- of all that is, the beauty of all that is fair. As in the Stoic teaching, with which Bruno's philosophy has much in common, the conception of evolution comes out clearly both for physics and metaphysics.

Leibniz attempted to reconcile the mechanical-physical and the teleological views, after Descartes, in his Principia philosophitce, excluding all purpose, had explained nature both lifeless and living, as mere mechanism. It is right, however, to point out that Descartes had a metaphysics above his physics, in which the conception of God took an important place, and that thus the mechanical notion of evolution did not really include everything. In Leibnitz the principles of mechanics and physics are dependent upon the direction of a supreme intelligence, without which they would be inexplicable to us. Only by such a preliminary assumption are we able to recognize that one ordered thing follows upon another continuously. It is in this sense that the law of continuity is to be understood, which is of such great importance in Leibnitz. At bottom it is the same as the law of ordered development. The genera of all beings follow continuously one upon another, and between the main classes, as between animals and vegetables, there must be a continuous sequence of intermediate beings. Here again, however, evolution is not taught in its most thorough form, since the divine monad, of God, does not come into the world but transcends it.

Among the German philosophers of the eighteenth century Herder must be mentioned first of the pioneers of modern evolutionism. He lays down the doctrine of a continuous development in the unity of nature from inorganic to organic, from the stone to the plant, from the plant to the animal, and from the animal to man. As nature develops according to fixed laws and natural conditions, so does history, which is only a continuation of the process of nature. Both nature and history labor to educate man in perfect humanity; but as this is seldom attained, a future life is suggested. Lessing had dwelt on the education of the human race as a development to the higher and more perfect. It is only recently that the significance of Herder, in regard to the conception and treatment of historic development, has been adequately recognized. Goethe also followed out the idea of evolution in his zoological and botanical investigations, with his theory of the metamorphosis of plants and his endeavor to discover unity in different organisms.

Kant is also often mentioned as having been an early teacher of the modern theory of descent. It is true he considers the analogy of the forms which he finds in various classes of organisms a ground for supposing that they may have come originally from a common source. He calls the hypothesis that specifically different being have originated one from the other "a daring adventure of the reason." But he entertains the thought that in a later epoch "an orang-outang or a chimpanzee may develop the organs which serve for walking, grasping objects, and speaking-in short, that lie may evolve the structure of man, with an organ for the use of reason, which shall gradually develop itself by social culture." Here, indeed, important ideas of Darwin were anticipated; but Kant's critical system was such that development could have no predominant place in it.

The idea of evolution came out more strongly in his German idealistic successors, especially in Schelling, who regarded nature as a preliminary stage to mind, and the process of physical development as continuing in history. The unconscious productions of nature are only unsuccessful attempts to reflect itself; lifeless nature is an immature intelligence, so that in its phenomena an intelligent character appears only unconsciously. Its highest aim, that, of becoming an object to itself, is only attained in the highest and last reflection-in man, or in what we call reason, through which for the first time nature returns perfectly upon itself. All stages of nature are connected by a common life, and show in their development a conclusive unity. The course of history as a whole must be conceived as offering a gradually progressive revelation of the Absolute. For this he names three periods-that of fate, that of nature, and that of providence, of which we are now in the second. Schelling's followers carried the idea of development somewhat further than their master. This is true especially of Oken, who conceives natural science as the science of the eternal transformation of God into the world, of the dissolution of the Absolute into plurality, and of its continuous further operation in this plurality. The development is continued through the vegetable and animal kingdoms up to man, who in his art and science and polity completely establishes the will of nature. Oken, it is true, conceived man as the sole object of all animal development, so that the lower stages are only abortive attempts to produce him-a theory afterward controverted by Ernst von Baer and Cuvier, the former of whom, standing somewhat in opposition to Darwin, is of great interest to the student of the history of the theory of evolution.

Some evolutionistic ideas are found in Krause and Schleiermacher; but Hegel, with his absolute idealism, is a more notable representative of them. In his system philosophy is the science of the Absolute, of the absolute reason developing or unfolding itself. Reason develops itself first in the abstract element of thought, then expresses itself externally in nature, and finally returns from this externalization into itself in mind. As Heraclitus had taught eternal becoming, so Hegel, who avowedly accepted all the propositions of the Ephesian philosopher in his logic, taught eternal proceeding. The difference between the Greek and the German was that the former believed in the flux of matter, of fire transmuting itself by degrees into all things, and in nature as the sole existence, outside of which there was nothing; while the latter conceived the abstract idea or reason as that which really is or becomes, and nature as only a necessary but transient phase in the process of development. With Heraclitus evolution meant the return of all things into the primal principle followed by a new world-development; with Hegel it was an eternal process of thought, giving no answer to the question as to the end of historical development.

While Heraclitus had laid down his doctrine of eternal becoming rather by intuition than on the ground of experience, and the entire evolutionary process of Hegel had been expressly conceived as based on pure thought, Darwin's and Wallace's epoch-making doctrine rested upon a vast mass of ascertained facts. He was, of course, not the first to lay down the origin of species one from another as a formal doctrine. Besides those predecessors of his to whom allusion has already been made, two others may be mentioned here: his grandfather, Erasmus Darwin, who emphasized organic variability; and still more Lamarck, who denied the immutability of species and forms, and claimed to have demonstrated by observation the gradual development of the animal kingdom. What is new in Charles Darwin is not his theory of descent, but its confirmation by the theory of natural selection and the survival of the fittest in the struggle for existence. Thus a result is brought about which corresponds as far as possible to a rational end in a purely mechanical process, without any cooperation of teleological principles, without any innate tendency in the organisms to proceed to a higher stage. This theory postulates in the later organisms deviations from the earlier ones; and that these deviations, in so far as they are improvements, perpetuate themselves and become generic marks of differentiation. This, however, imports a difficulty, since the origin of the first of these deviations is inexplicable. The differentia of mankind, whom Darwin, led by the force of analogy, deduces from a species of apes, consists in intellect and moral qualities, but comes into existence only by degrees. The moral sensibilities develop from the original social impulse innate in man; this impulse is an effort to secure not so much individual happiness as the general welfare.

It would be impossible to name here all those who, in different countries, have followed in Darwin's footsteps, first in the biological field and then in those of psychology, ethics, sociology, and religion. They have carried his teaching further in several directions, modifying it to some extent and making it fruitful, while positivism has not seldom come into alliance with it. In Germany Ernst Haeckel must be mentioned with his biogenetic law, according to which the development of the individual is an epitome of the history of the race, and with his less securely grounded notion of the world-ether as a creative deity. In France Alfred Fouillee worked out a theory of idea-forces, a combination of Platonic idealism with English (though not specifically Darwinian) evolutionism. Marie-Jean Guyau understood by evolution a life led according to the fundamental law that the most intensive life is also the most extensive. He develops his ethics altogether from the facts of the social existence of mankind, and his religion is a universal sociomorphism, the feeling of the unity of man with the entire cosmos.

The most careful and thorough development of the whole system took place in England. For a long time it was represented principally by the work of Herbert Spencer, who had come out for the principle of evolution even before the publication of Darwin's Origin of Species. He carries the idea through the whole range of philosophy in his great System of Synthetic Philosophy and undertakes to show that development is the highest law of all nature, not merely of the organic. As the foundation of ill that exists, though itself unknowable and only revealing itself in material and mental forms, he places a power, the Absolute, of which we have but an indefinite conception. The individual processes of the world of phenomena are classed under the head of evolution, or extension of movement, with which integration of matter, union into a single whole, is connected, and dissolution or absorption of movement, which includes disintegration of matter, the breaking of connection. Both processes go on simultaneously, and include the history of every existence which we can perceive. In the course of their development the organisms incorporate matter with themselves; the plant grows by taking into itself elements which have previously existed in the form of gases, and the animal by assimilating elements found in plants and in other animals. The same sort of integration is observed in social organisms, as when nomadic families unite into a tribe, or subjects under a prince, and princes under a king. In like manner integration is evident in the development of language, of art, and of science, especially philosophy. But as the individuals unite into a whole, a strongly marked differentiation goes on at the same time, as in the distinction between the surface and the interior of the earth, or between various climates. Natural selection is not considered necessary to account for varying species, but gradual conditions of life create them. The aim of the development is to show a condition of perfect balance in the whole; when this is attained, the development, in virtue of the continuous operation of external powers, passes into dissolution. Those epochs of development and of dissolution follow alternately upon each other. This view of Spencer suggests the hodos ano and hodos kato of Heraclitus, and his flowing back of individual things into the primal principle.

Similar principles are carried out not only for organic phenomena but also for mental and social; and on the basis of the theory of evolution a remarkable combination of intuitionism and empiricism is achieved. In his principles of sociology Spencer lays down the laws of hyperorganic evolution, and gives the various stages of human customs and especially of religious ideas, deducing all religion much too one-sidedly from ancestor-worship. The belief in an immortal " second self " is explained by such phenomena as shadows and echoes. The notion of gods is suppose to arise from the idea of a ghostly life after death. In his Principles of Ethics he attempts a similar compromise between intuitionism and empiricism, deducing the consciousness of duty from innumerable accumulated experiences. The compelling element in moral actions, originally arising from fear of religious, civil, or social punishment, disappears with the development of true morality. There is no permanent opposition between egoism and altruism, but the latter develops simultaneously with the former.

Spencer's ethical principles were fruitfully modified, especially by Sir Leslie Stephen and S. Alexander, though with constant adherence to the idea of development. While the doctrine of evolution in Huxley and Tyndall is associated with agnosticism, and thus freed from all connection with metaphysics, as indeed was the case with Spencer, in spite of his recognition of the Absolute as the necessary basis for religion and for thought, in another direction an attempt was made to combine evolutionism closely with a metaphysics in which the idea of God was prominent. Thus the evolution theory of Clifford and Romanes led them to a thoroughgoing monism, and that of J. M. F. Schiller to pluralism. According to the last-named a personal deity, limited in power, exists side by side with a multitude of intellectual beings, who existed before the formation of the world in a chaotic state as absolutely isolated individuals. The process of world formation begins with the decision of the divine Spirit to bring a harmony of the cosmos out of these many existences. Though Spencer's influence in philosophical development was not so great in Germany as in England, the idea of development has continued in recent years to exert no little power. Space forbids more than a mention of Lotze's teleological idealism; Von Harttmann's absolute monism, in which the goal of the teleological development of the universe is the reversion of the will into not-willing; Wundt's metaphysics of the will, according to which the world is a development, an eternal becoming, in which nature is a preliminary stage to mind; and Nietzsche's individualism, the final point of which is the development of the superman.

The author of this article is anonymous. The IEP is actively seeking an author who will write a replacement article.

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History of Evolution | Internet Encyclopedia of Philosophy

From Bulbapedia, the community-driven Pokmon encyclopedia.

Evolution (Japanese: evolution) is a process in which a Pokmon changes into a different species of Pokmon. This change is not merely physical, however, as Pokmon of a higher evolutionary stage have different (and usually more powerful) base stats than their predecessors, may have different moves that can be learned, and sometimes change their types, though usually at least one of the types of the previous form is preserved. Other statistics, such as Nature and EVs, as well as shininess, are preserved. With respect to real-world phenomena, Pokmon Evolution is more similar to metamorphosis than evolution. Evolution also appears to be a mostly independent phenomena from the aging process for most species, though Baby Pokmon need to evolve to their next stage in order to breed.

Professor Elm and Professor Rowan are the leading experts in Pokmon Evolution. According to the latter's research, over 90% of all Pokmon are connected to at least one other through Evolution (this is true only if Legendary Pokmon are excluded.) Rowan is currently investigating whether Evolution is a form of maturity in Pokmon, and looking at the implications this process has on Legendary Pokmon, which don't evolve.

An evolution family is a group of Pokmon who will all, if bred with Ditto or a Pokmon in the same Egg Group, make a Pokmon Egg that will hatch into the same Pokmon, excluding baby Pokmon. This also means that the most basic form has the potential to become any of the rest of the family, although it will ultimately be able to follow only one evolutionary path.

Pokmon can be divided into different evolutionary stages, based on where they appear in their evolution family. All Pokmon fall into one of four groups: baby Pokmon, unevolved Pokmon, first-evolution Pokmon, and second-evolution Pokmon. These groups are also the basis for the TCG's grouping of Baby Pokmon, Basic Pokmon, Stage 1 Pokmon, and Stage 2 Pokmon, respectively.

Due to the fact that no evolution family contains both a baby Pokmon and a second-evolution Pokmon, many regard baby Pokmon as the most basic form, while moving their evolved counterparts one level higher. For example, originally, Pikachu was regarded as an unevolved Pokmon, however, with the release of Pichu in Generation II, many now consider it to be more on par with Pokmon like Charmeleon, though its TCG classification remains the same.

Perhaps the most well-known types of evolution families are those that feature two separate evolutionary events in the Pokmon's development. Indeed, this type of evolution family is what all of the starter Pokmon in the core series are a part of (excluding the starter Pikachu in Pokmon Yellow, as Pichu did not yet exist and it could not be evolved into Raichu; and Eevee, which could only be taken by Blue), as well as all pseudo-legendary Pokmon. An example of this type of evolution family is below.

By far the most common type of evolution family, these families are based in a Pokmon that will only ever evolve once in its development. About one third of all Pokmon that would later get a baby form were part of this kind of evolution family before their baby form was revealed. An example of this type of evolution family is below.

The least common type of evolution family is that in which no evolutionary event takes place, meaning that it is made up of only one member. Many of the Pokmon that have no evolutionary relatives are Legendary Pokmon. However, there are still 61 other Pokmon that do not evolve. Below is a list of all non-Legendary Pokmon that do not evolve (Phione is not included due to its status as a Legendary being disputed).

Not belonging to an evolutionary family is not indicative of strength, or a lack thereof. Some Pokmon, such as Heracross and Skarmory, are comparable to fully evolved Pokmon while others, like Delibird and Luvdisc, are more comparable to unevolved Pokmon. Often this indicates a Pokmon's possibility to be eligible for future new evolutions or pre-evolutions.

Several families, while also one- and two-evolution families, are also branch evolution families. What this means is that there is a split in the evolutionary line at some point so that even though two Pokmon of the same species evolve the same amount of times, they can become one of two or more entirely different creatures. Eevee is the best-known example of this, evolving eight different ways depending on the method used. An example of this type of evolution family is below.

A major difference between the final forms of an evolution family with a branch in evolution is in the way that their base stats line up. For example, Kirlia can evolve into both Gardevoir and Gallade, which both have 518 total base stats. However, Gallade's base stat in Attack is 125 and its base stat in Special Attack is 65. The reverse is true for Gardevoir, whose Special Attack is 125 and whose Attack is 65. This is true of many opposing evolutions, with one focusing in one specific stat, the other focusing in a separate stat, and both having the same total stats. This is especially obvious in the Eeveelutions, who each have exactly the same base stats, though organized differently.

A listing of the stat focuses is below.

The various triggers for a Pokmon's evolution are almost as varied as the Pokmon themselves, and some Pokmon have a unique evolution method. The most common of them is Evolution by leveling up at or above a certain level. Other methods include the following:

Additionally, holding an Everstone prevents a Pokmon from evolving, as well as surprising a Pokmon via the B Button. The latter method is known as an "Evolution cancel".

Pokmon that get knocked out during a battle will evolve at the end of that battle if its requirements have been met. However, before Generation VI, losing a battle would make Pokmon not evolve even if the conditions have been met.

Pokmon that can evolve into more than one Pokmon will usually have the ways in which the evolution is activated being slightly similar, such as having both being initiated by evolutionary stone or by trading while holding an item. Closely-related Pokmon, such as Nidoran and Nidoran, will also have very similar, if not identical, evolution methods.

Some Pokmon have different evolutions depending on their gender. For example, only female Combee can evolve into Vespiquen; male Combee cannot evolve at all. Meanwhile, all Snorunt can evolve into Glalie, but females ones have the option of evolving into Froslass instead. This instance occurs in a similar way with Kirlia, albeit with males having split evolution instead.

Also, there have been situations in which the current party must be configured in a specific manner for some Pokmon to evolve. So far, only three Pokmon need to have these special requirements. Mantyke will evolve into Mantine if leveled up with a Remoraid in the player's party. Nincada will evolve into Ninjask when it reaches level 20. However, if there happens to be an empty space in the player's party (and a spare Pok Ball in Generation IV onward), a Shedinja will also appear in the party. Pancham evolves into Pangoro if its level is 32 or higher and there is a Dark-type Pokmon in the player's party.

Some Pokmon evolve in other unique ways. If one trades a Karrablast for a Shelmet, they will evolve into Escavalier and Accelgor, respectively, though neither will evolve if one of them holds an Everstone. When Inkay reaches level 30, the player must hold the 3DS upside-down for it to evolve into Malamar. Also introduced was a weather-based evolution: Sliggoo will evolve into Goodra beginning at level 50 only if it is raining in the area that the player is in. Finally, Sylveon can only be obtained be leveling up an Eevee that knows any Fairy-type moves and has at least two hearts of affection in Pokmon-Amie.

Some missions Hey You, Pikachu! involve Pikachu interacting with other Pokmon in certain ways to cause their evolution. In Caring for Caterpie, the player and Pikachu supervise a group of Caterpie, who will evolve into Metapod and then Butterfree if treated well. In Field Trip, Pikachu can water wild Oddish and Gloom, causing them to evolve into Gloom and Vileplume, respectively.

In Pokmon Colosseum and XD: Gale of Darkness, while evolution typically works as normal in the main series, Shadow Pokmon are incapable of evolving until they are purified and return to normal. In Pokmon XD: Gale of Dakrness, the player's Eevee is incapable of evolving into Espeon or Umbreon through normal methods, because the game does not have a Time mechanic. However, early in the game, the player is given their choice of evolution item to evolve it, including the Sun and Moon Shards, Key Items that will evolve Eevee into Espeon or Umbreon respectively after it levels up.

In Pokmon Conquest, because the mechanics of levels, experience, and friendship do not exist, Pokmon typically evolve once they reach a certain link threshold with their partnered Warrior or Warlord. Pokmon that normally evolve via high friendship in the main series games, such as Golbat, instead evolve after reaching a certain link percentage, usually between 60 and 70 percent. Pokmon that normally evolve at a set level instead evolve when a certain stat reaches a specific value. For example, Spheal evolves when its HP has reached a value of 138, which is partially determined by the link with its Warrior. Warriors with Pokmon that require an evolutionary stone to evolve must equip themselves with that item and then perform an action that causes their link to improve, such as completing a battle.

In Pokmon Pinball and Pokmon Pinball: Ruby & Sapphire, the player can evolve Pokmon they caught in Catch 'Em Mode in a separate mode called Evolution Mode (EVO Mode in Pinball RS). In this mode the player selects an evolution-capable Pokmon in their possession, then guide their ball towards three symbols representative of their method of evolution in the main games, such as EX for Level evolution, or a Link Cable for Trade evolution. If the player collects the three symbols in time, they can bring their ball to the Center Hole to evolve their Pokmon, awarding them with their Pokdex entry and points.

In the Mystery Dungeon series, Evolution is restricted until the player complete the main scenario of the respective games. Evolution is typically done in a ritual held in several locations across the Pokmon world, including Luminous Cave, the Luminous Spring, or the Tree of Life. However, starting in Explorers of Time and Explorers of Darkness, the player character and their partner may not evolve until they complete an additional scenario. Pokmon who evolve through unusual methods require an additional item to act as a catalyst.

In Pokmon Mystery Dungeon: Gates to Infinity forward, enemy Pokmon may evolve at will after defeating a member of the player's party. In Super Mystery Dungeon, the player character and their partner evolve into their final forms several times throughout the story. In addition, recruitable Pokmon that exist as NPCs in this game or previous games will refuse evolution. However, because all Pokmon can be recruited separately though the Connection Orb, the player can still access their respective evolved forms in alternate ways.

In Pokmon Snap, the player can interact with Pokmon in certain ways that will make them evolve.

In the anime, Evolution happens in much the same way as it does in the games; though level-based evolutions and trade-based evolutions do not occur using those methods, there are similarities in the way they come about. For example, Misty's Poliwhirl evolved into Politoed because it found Ash's King's Rock and was holding it when Misty sent it out, while in the games it is required that Poliwhirl be traded while holding the King's Rock for the evolution to take place (It should be noted that Poliwhirl had been through a machine in connection with it being healed at the Pokmon Center, while holding the item). When a Beedrill attacked Ash's Metapod, it caused a crack to appear on its shell, which Butterfree came out of.

Additionally, a difference can be seen in the fact that Pokmon evolve during a battle, as opposed to after it. Pokmon may also evolve when they are needed to, for an extra boost of power or gaining new abilities, instead of after a set amount of training, such as when Ash's Charmeleon evolved into Charizard. In addition, Pokmon can sometimes choose not to evolve, even if they evolve by a 'natural' method such as leveling up. It appears that Evolution has emotional implications for Pokmon - some Pokmon, such as Team Rocket's Meowth, dislike their evolved forms, while others such as Ash's Pikachu simply want to prove they can be powerful without evolving. Conversely, when Pokmon do evolve, this can often be linked with an experience that causes them to mature emotionally or deal with an emotional issue, such as when the Poochyena in A Bite to Remember evolved, or the Paras in The Problem With Paras. Poochyena, for some reason, had an aversion to using the move Bite, while Paras was extremely timid and weak in battle. Both of them evolved shortly after overcoming these issues.

For a list of all evolutions that Pokmon belonging to the main cast have undergone, see List of anime Pokmon by evolution.

Evolution in the Pokmon Trading Card Game is very similar in some aspects to its counterpart in the core series. However, it differs mostly in the fact that there are no different methods needed to evolve a Pokmon, but instead, all Pokmon evolve simply by placing the next stage on top of a Pokmon in play that it evolves into.

Pokmon cannot be evolved on the first turn of the game or on the first turn they come into play. They also cannot be evolved if on the same turn they were previously evolved or devolved.

There are four different stages of evolution in the TCG, Baby Pokmon, Basic Pokmon, Stage 1 Pokmon, and Stage 2 Pokmon. Of these, only Baby and Basic Pokmon may be placed onto the Bench during the setup phase and during play; Stage 1 and Stage 2 Pokmon are considered to be evolution cards and therefore unable to be played except on top of their corresponding pre-evolved forms. The stage of evolution is indicated in a conspicuous place on each and every Pokmon card, though the placement differs among the four generations of cards.

Within the deck and discard pile, only Stage 1 and Stage 2 cards are considered to be "evolution cards" for the purpose of a Trainer card or Pokmon Power which allows them to be searched for. In play, a Basic Pokmon card can be considered an evolution card if it is evolved from its Baby stage.

A Baby Pokmon is much the same in the TCG as it is in the core series of games. In fact, as with baby Pokmon released beyond Generation II, it is not even necessary for a Pokmon to even go through this stage of their evolutionary line, as the Pokmon can just start from their basic form. Baby Pokmon are among the weakest in the TCG, most often having 30 HP, as well as one of two special Pok-Bodys: one prevents all damage done to the Baby Pokmon while it is Asleep (Baby Pokmon with this Pok-Body also usually have an attack that changes their status to Asleep), and the other forces a Pokmon attempting to attack the Baby Pokmon to flip a coin, the attack doing nothing if that coin ends up tails.

A Basic Pokmon is the most basic of Pokmon cards, as can be deduced from its name. Commonly basic Pokmon will have low HP, a common rarity, and low damage and Energy costs. These cards can be placed directly into play without another Pokmon card needing to be in play first. Pokmon that evolve from a Pokmon released in a later generation, such as Electabuzz or Pikachu, always are basic Pokmon, despite being the second Pokmon in their own evolutionary lines. Baby Pokmon, Shining Pokmon, Pokmon , Pokemon SP, and Pokmon-EX are always Basic, the latter four cannot evolve.

A Stage 1 Pokmon are the first kind of evolution card, being able to be evolved from a Basic Pokmon. Stage 1 cards are most commonly uncommon in rarity. Stage 1 Pokmon are also able to be Dark Pokmon and Light Pokmon.

A Stage 2 Pokmon is the highest of evolution cards, commonly rare or holographic in rarity, and can only, in normal conditions, be evolved from a Stage 1 Pokmon. Stage 2 Pokmon are also able to be Dark Pokmon and Light Pokmon.

M Pokmon-EX cards were introduced in XY expansion and introduce the Mega Evolution mechanic featured in Pokmon X and Y. They are identified by a stylized graphic on the card name. M Pokmon-EX can only be played by Mega Evolving from basic Pokmon-EX. Doing so ends a players Turn immediately. Other than this, M Pokmon-EX share the same rules and design as regular Pokmon-EX and evolving Pokmon, with the addition of boosted Hit Points and more powerful Attacks.

A Pokmon card that is in the player's hand must say specifically that it evolves from a Pokmon card that is in play on the player's side. For example, Dark Blastoise states on the card "Evolves from Dark Wartortle". This means that any card named Dark Wartortle may be evolved into Dark Blastoise. However, a card simply named Wartortle cannot. Likewise, Pokmon such as Rhyhorn cannot be evolved into a Pokmon that says on it "Evolves from Team Magma's Rhyhorn".

However, Pokmon cards from different sets may evolve into one another. For example, Dark Crobat can evolve from either Dark Golbat of the Team Rocket set or Dark Golbat of the EX Team Rocket Returns set. So long as the card names match precisely both to (here Dark Crobat) and from (here Dark Golbat), the evolution is legal. This rule, of course, can be circumvented by certain means, such as Pokmon Powers and Trainer cards, however, this is not common.

Evolution in Pokmon, for most species, is more akin to metamorphosis than to actual evolution. This is because real life evolution happens to a population rather than to individuals, and happens over much larger time scales than in the Pokmon world. In the Pokmon Adventures manga, it is mentioned that Pokmon Evolution is an entirely separate phenomenon from the normal process of evolution, and is a mysterious ability exclusive to Pokmon that is still not fully understood. In Pokmon Super Mystery Dungeon, it is described in the health class at the school in Serene Village as when a Pokmon's body rapidly grows larger with many other changes bringing a Pokmon closer to being an adult, being described akin to puberty.

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Evolution - Bulbapedia, the community-driven Pokmon encyclopedia

Human evolution drawn on a chalkboard. Martin Wimmer/E+/Getty Images

The Theory of Evolution is a scientific theory that essentially states species change over time. There are many different ways species change, but most of them are based on the idea of Natural Selection. The Theory of Evolution through Natural Selection was the first scientific theory that put together evidence of change through time as well as a mechanism for how it happens.

The idea that traits are passed down from parents to offspring has been around since the ancient Greek philosophers' time.

In the middle 1700s, Carolus Linnaeus came up with his taxonomic naming system, which grouped like species together and implied there was an evolutionary connection between species within the same group.

The late 1700s saw the first theories that species changed over time. Scientists like the Comte de Buffon and Charles Darwin's grandfather, Erasmus Darwin, both proposed that species changed over time, but neither man could explain how or why they changed.

They also kept their ideas under wraps due to how controversial the thoughts were compared to accepted religious views at the time.

John Baptiste Lamarck, a student of the Comte de Buffon, was the first to publicly state species changed over time. However, part of his theory was incorrect. Lamarck proposed that acquired traits were passed down to offspring. Georges Cuvier was able to prove that part of the theory incorrect, but he also had evidence that there were once living species that had evolved and gone extinct.

Cuvier believed in catastrophism, meaning these changes and extinctions in nature happened suddenly and violently. James Hutton and Charles Lyell countered Cuvier's argument with the idea of uniformitarianism.

This theory said changes happen slowly and accumulate over time.

Sometimes called "survival of the fittest," Natural Selection was most famously explained by Charles Darwin in his book On the Origin of Species. In the book, Darwin proposed that individuals with traits most suitable to their environments lived long enough to reproduce and passed down those desirable traits to their offspring.

If an individual had less than favorable traits, they would die and not pass on those traits. Over time, only the "fittest" traits of the species survived. Eventually, after enough time passed, these small adaptations would add up to create new species.

Darwin was not the only person to come up with this idea at that time. Alfred Russel Wallace also had evidence and came to the same conclusions as Darwin around the same time. They collaborated for a short time and jointly presented their findings. Armed with evidence from all over the world due to their various travels, Darwin and Wallace received favorable responses in the scientific community about their ideas. The partnership ended when Darwin published his book.

One very important part of the Theory of Evolution through Natural Selection is the understanding that individuals cannot evolve; they can only adapt to their environments. Those adaptations add up over time and eventually the entire species has evolved from what it was like earlier. This can lead to new species forming and sometimes extinction of older species.

There are many pieces of evidence that support the Theory of Evolution. Darwin relied on the similar anatomies of species to link them. He also had some fossil evidence that showed slight changes in the body structure of the species over time, often leading to vestigial structures. Of course, the fossil record is incomplete and has "missing links." With today's technology, there are many other types of evidence for evolution. This includes similarities in the embryos of different species, the same DNA sequences found across all species, and an understanding of how DNA mutations work in microevolution. More fossil evidence has also been found since Darwin's time, although there are still many gaps in the fossil record.

Today, the Theory of Evolution is often portrayed in the media as a controversial subject. Primate evolution and the idea that humans evolved from monkeys has been a major point of friction between scientific and religious communities. Politicians and court decisions have debated whether or not schools should teach evolution or if they should also teach alternate points of view like Intelligent Design or Creationism.

The State of Tennessee v. Scopes, or the Scopes "Monkey" Trial, was a famous court battle over teaching evolution in the classroom. In 1925, a substitute teacher named John Scopes was arrested for illegally teaching evolution in a Tennessee science class. This was the first major court battle over evolution, and it brought attention to a formerly taboo subject.

The Theory of Evolution is often seen as the main overarching theme that ties all topics of Biology together. It includes Genetics, Population Biology, Anatomy and Physiology, and Embryology, among others. While the Theory has itself evolved and expanded over time, the principles laid out by Darwin in the 1800s still hold true today.

For definitions of evolution-related terms, see our glossary.

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What is Evolution - explanation and definitions

Home Evolution

Definition

noun, plural: evolutions

(1) The change in genetic composition of a population over successive generations, which may be caused by natural selection, inbreeding, hybridization, or mutation.

(2) The sequence of events depicting the evolutionary development of a species or of a group of related organisms; phylogeny.

Supplement

In order for evolution to occur, there must be genetic variation. Genetic variation brings about evolution. Without it there will be no evolution. There are two major mechanisms that drive evolution. First is natural selection. Individuals with advantageous traits are more likely to reproduce successfully, passing these traits to the next generation. This kind of evolution driven by natural selection is called adaptive evolution. Another mechanism involves genetic drift, which produces random changes in the frequency of traits in a population. Evolution that arises from genetic drift is called neutral evolution.

Word origin: Latin evolutio (an unrolling, unfolding), ex- (from, out of) + volere (to roll).

See also: Darwinism.

Related terms:

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Evolution - Biology-Online Dictionary

Human evolution

Human evolution is the lengthy process of change by which people originated from apelike ancestors. Scientific evidence shows that the physical and behavioral traits shared by all people originated from apelike ancestors and evolved over a period of approximately six million years.

One of the earliest defining human traits, bipedalism -- the ability to walk on two legs -- evolved over 4 million years ago. Other important human characteristics -- such as a large and complex brain, the ability to make and use tools, and the capacity for language -- developed more recently. Many advanced traits -- including complex symbolic expression, art, and elaborate cultural diversity -- emerged mainly during the past 100,000 years.

Humans are primates. Physical and genetic similarities show that the modern human species, Homo sapiens, has a very close relationship to another group of primate species, the apes. Humans and the great apes (large apes) of Africa -- chimpanzees (including bonobos, or so-called pygmy chimpanzees) and gorillas -- share a common ancestor that lived between 8 and 6 million years ago. Humans first evolved in Africa, and much of human evolution occurred on that continent. The fossils of early humans who lived between 6 and 2 million years ago come entirely from Africa.

Most scientists currently recognize some 15 to 20 different species of early humans. Scientists do not all agree, however, about how these species are related or which ones simply died out. Many early human species -- certainly the majority of them left no living descendants. Scientists also debate over how to identify and classify particular species of early humans, and about what factors influenced the evolution and extinction of each species.

Early humans first migrated out of Africa into Asia probably between 2 million and 1.8 million years ago. They entered Europe somewhat later, between 1.5 million and 1 million years. Species of modern humans populated many parts of the world much later. For instance, people first came to Australia probably within the past 60,000 years and to the Americas within the past 30,000 years or so. The beginnings of agriculture and the rise of the first civilizations occurred within the past 12,000 years.

Paleoanthropology is the scientific study of human evolution. Paleoanthropology is a subfield of anthropology, the study of human culture, society, and biology. The field involves an understanding of the similarities and differences between humans and other species in their genes, body form, physiology, and behavior. Paleoanthropologists search for the roots of human physical traits and behavior. They seek to discover how evolution has shaped the potentials, tendencies, and limitations of all people. For many people, paleoanthropology is an exciting scientific field because it investigates the origin, over millions of years, of the universal and defining traits of our species. However, some people find the concept of human evolution troubling because it can seem not to fit with religious and other traditional beliefs about how people, other living things, and the world came to be. Nevertheless, many people have come to reconcile their beliefs with the scientific evidence.

Early human fossils and archeological remains offer the most important clues about this ancient past. These remains include bones, tools and any other evidence (such as footprints, evidence of hearths, or butchery marks on animal bones) left by earlier people. Usually, the remains were buried and preserved naturally. They are then found either on the surface (exposed by rain, rivers, and wind erosion) or by digging in the ground. By studying fossilized bones, scientists learn about the physical appearance of earlier humans and how it changed. Bone size, shape, and markings left by muscles tell us how those predecessors moved around, held tools, and how the size of their brains changed over a long time. Archeological evidence refers to the things earlier people made and the places where scientists find them. By studying this type of evidence, archeologists can understand how early humans made and used tools and lived in their environments.

The process of evolution involves a series of natural changes that cause species (populations of different organisms) to arise, adapt to the environment, and become extinct. All species or organisms have originated through the process of biological evolution. In animals that reproduce sexually, including humans, the term species refers to a group whose adult members regularly interbreed, resulting in fertile offspring -- that is, offspring themselves capable of reproducing. Scientists classify each species with a unique, two-part scientific name. In this system, modern humans are classified as Homo sapiens.

Evolution occurs when there is change in the genetic material -- the chemical molecule, DNA -- which is inherited from the parents, and especially in the proportions of different genes in a population. Genes represent the segments of DNA that provide the chemical code for producing proteins. Information contained in the DNA can change by a process known as mutation. The way particular genes are expressed that is, how they influence the body or behavior of an organism -- can also change. Genes affect how the body and behavior of an organism develop during its life, and this is why genetically inherited characteristics can influence the likelihood of an organisms survival and reproduction.

Evolution does not change any single individual. Instead, it changes the inherited means of growth and development that typify a population (a group of individuals of the same species living in a particular habitat). Parents pass adaptive genetic changes to their offspring, and ultimately these changes become common throughout a population. As a result, the offspring inherit those genetic characteristics that enhance their chances of survival and ability to give birth, which may work well until the environment changes. Over time, genetic change can alter a species' overall way of life, such as what it eats, how it grows, and where it can live. Human evolution took place as new genetic variations in early ancestor populations favored new abilities to adapt to environmental change and so altered the human way of life.

Dr. Rick Potts provides a video short introduction to some of the evidence for human evolution, in the form of fossils and artifacts.

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Introduction to Human Evolution | The Smithsonian Institution ...

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