It is my opinion that human history can make no sense unless evil doings are recognized for what they are, and that they are bearable only if somehow they may be redeemed.

When discussing organic evolution the only point of agreement seems to be: ‘It happened.’ Thereafter, there is little consensus, which at first sight must seem rather odd.

If there were a clear prospect that such evils were part of a barbarian past, then at least we might find a small crumb of comfort. No such prospect exists: no scientific analysis can even remotely answer or account for past and present horrors of human behaviour.

Evolution is true, it happens, it is the way the world is, and we too are one of its products. This does not mean that evolution does not have metaphysical implications I remain convinced that this is the case.

The Burgess Shale is not unique, but for those who study evolution and fossils it has become something of an icon. It provides a reference point and a benchmark, a point of common discussion and an issue of universal scientific interest.

Life's Solution builds a forceful case for the predictability of evolutionary outcomes, not in terms of genetic details but rather their broad phenotypic manifestations. The case rests on a remarkable compilation of examples of convergent evolution, in which two or more lineages have independently evolved similar structures and functions.

The long history of mankind is studded with convergences, perhaps most notably in social systems and the use of artefacts and technology. But for human history, set in the arrow of time, there appears to be one intolerable stumbling-block. This is the catastrophic failure in human values and decency.

Richard Dawkins is arguably England's most pious atheist.

The underlying reason for convergence seems to be that all organisms are under constant scrutiny of natural selection and are also subject to the constraints of the physical and chemical factors that severely limit the action of all inhabitants of the biosphere. Put simply, convergence shows that in a real world not all things are possible.

I am driven to observe of the ultra-Darwinists the following features as symptomatic. First, to my eyes, is their almost unbelievable self-assurance, their breezy self-confidence.

It seldom seems to strike the ultra-Darwinists that theology might have its own richness and subtleties, and might strange thought actually tell us things about the world that are not only to our real advantage, but will never be revealed by science.

On a perfect planet such as might be acceptable to a physicist, one might predict that from its origin the diversity of life would grow exponentially until the carrying capacity, however defined, was reached. The fossil record on Earth, however, tells a very different story.

If one compares the sequence of amino acids that go to form the protein haemoglobin, it becomes apparent that humans and chimps are identical and do not differ in a single site.