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Inversion was first noted in 1822 by the French zoologist Étienne Geoffroy Saint-Hilaire, when he dissected a crayfish (an arthropod) and compared it with the vertebrate body plan. The idea was heavily criticised, but periodically resurfaced, and is now supported by some molecular embryologists.
An inversion is a chromosome rearrangement in which a segment of a chromosome becomes inverted within its original position. An inversion occurs when a chromosome undergoes a two breaks within the chromosomal arm, and the segment between the two breaks inserts itself in the opposite direction in the same chromosome arm.
Dual inheritance theory (DIT), also known as gene–culture coevolution or biocultural evolution, [1] was developed in the 1960s through early 1980s to explain how human behavior is a product of two different and interacting evolutionary processes: genetic evolution and cultural evolution.
Biocultural anthropology can be defined in numerous ways. It is the scientific exploration of the relationships between human biology and culture. [1] " Instead of looking for the underlying biological roots of human behavior, biocultural anthropology attempts to understand how culture affects our biological capacities and limitations."
Human evolutionary genetics studies how human genomes differ among individuals, the evolutionary past that gave rise to them, and their current effects. Differences between genomes have anthropological, medical and forensic implications and applications. Genetic data can provide important insight into human evolution.
Cultural evolution is an evolutionary theory of social change. It follows from the definition of culture as "information capable of affecting individuals' behavior that they acquire from other members of their species through teaching, imitation and other forms of social transmission". [1] Cultural evolution is the change of this information ...
First, it argues that humanity’s separation from nature is not inherent to the human condition, but rather that humanity is a part of nature; furthermore, human agency in physically reorganizing nature is part of a long historical process, whereby the physical material of nature is incorporated into human systems of value through labour ...
He likens the development of laws, the presence or absence of civil liberty, differences in morality, and the whole development of different cultures to the climate of the respective people, [10] concluding that the environment determines whether and how a people farms the land, which determines the way their society is built and their culture ...