The development of Charles Darwin's views on evolution by natural selection has fascinated biologists since the 1859 publication of his landmark text On The Origin of Species. His experiences, observations and reflections during and after his pivotal journey on the Beagle during 1831–36 were of critical importance. Darwin was not, however, a man to be rushed. While his autobiography claims that the framework of his theory was laid down by 1839, its first outline sketch did not emerge until 1842. That essay was heavily edited, with many insertions and erasures. It formed the vital kernel of his more expansive but also unpolished and unpublished essay of 1844. Following careful editing by his son Francis, both essays were published in 1909, and are reproduced here. Reading these side by side, and together with the Origin, permits us to scrutinise selection and evolution truly in action.
In this pioneering work of discourse analysis, Tomoko Masuzawa observes that the modern study of religion is peculiarly ambivalent toward the question of origin. Today's historians of religion maintain that they have abandoned speculative quests for the origin of religion; at the same time, they allege that concepts of absolute beginnings are fundamental to religion itself. By renouncing the desire for origins that they claim religious peoples embrace, historians can vicariously participate in the forbidden quest--so it seems--without forfeiting the authority accruing from their objectivist position. This ambivalence of contemporary scholars echoes their ambivalence toward the ancestral "giants" of the discipline: Durkheim, Müller, and Freud. Masuzawa shows that the speculations of these three men on the origins of religion render the very notion of time and history problematic and contain powerful instruments for dislodging the position of "Western man" as the keeper of knowl
