Jean Albert Gaudry Explained

Birth Date:16 September 1827
Birth Place:St Germain-en-Laye, France
Awards:Wollaston Medal (1884)

Jean Albert Gaudry (16 September 1827 – 27 November 1908) was a French geologist and palaeontologist.[1] He was born at St Germain-en-Laye, and was educated at the Catholic Collège Stanislas de Paris. He was a notable proponent of theistic evolution.[2] [3]

Career

At the age of twenty-five he made explorations in Cyprus and Greece, residing in the latter country from 1855 to 1860. He then investigated the rich deposit of fossil vertebrata at Pikermi and brought to light a remarkable mammalian fauna, Miocene in age, and intermediate in its forms between European, Asiatic and African types. He also published an account of the geology of the island of Cyprus (Mém. Soc. Géol. de France, 1862).

In 1853, while still in Cyprus, he was appointed assistant to A d'Orbigny, who was the first to hold the chair of palaeontology in the museum of natural history at Paris. In 1872 he succeeded to this important post; in 1882 he was elected member of the French Academy of Sciences. In 1885 Philippe Thomas was assigned to the Tunisian Scientific Exploration Mission at Gaudry's recommendation.Later Gaudry helped Thomas write the Essai d'une description géologique de la Tunisie, which reported the results of the Tunisian research.In 1895 Gaudry was elected a foreign member of the Royal Society of London.

In 1900 he presided over the meetings of the eighth International Congress of Geology then held in Paris. He was elected a member of the Royal Swedish Academy of Sciences in 1900.

He is distinguished for his researches on fossil mammalia, and for the support which his studies have rendered to the theory of evolution. He has also occasionally studied other topics. Among others, he described Early Permian Haptodus baylei, whose affinities he could not determine at the time,[4] but which is now known to be a synapsid closely related to therapsids.[5]

Evolution

Gaudry was one of the first scientists to invent a phylogenetic tree for fossil forms in 1866.[6]

Gaudry was an advocate of theistic evolution. In his book Essai de paléontologie philosophique (1896) he considered evolution to be a divine plan guided by God.[7]

Charles Darwin cited Gaudry's palaeontological research from his excavations at Pikermi in the second edition of On Origin of Species, 1872 and The Descent of Man, 1871.[8] His research was also positively cited by Alfred Russel Wallace.[9] Gaudry discovered and reconstructed several new mammal species that he considered were intermediates, he believed these were evidence for evolution but differed from Darwin in believing they were the result of a plan by God.[10] [11]

Because of his spiritual beliefs, he rejected the idea of natural selection and struggle for existence.[2] [12] Paleontologist Éric Buffetaut has written that "Gaudry's strong religious feelings made it difficult for him to accept Darwin's mechanistic vision of an evolution based on chance and natural selection. Evolution was acceptable to him because it revealed a unity in the organic world which was the mark of divine works."[2]

Publications

Brief memoir with portrait in Geol. Mag. (1903), p. 49.

Source:

Quotes

If we recognise that organised beings have little by little been transformed, we shall regard them as plastic substances which an artist has been pleased to knead during the immense course of ages, lengthening here, broadening or diminishing there, as the sculptor, with a piece of clay, produces a thousand forms, following the impulse of his genius. But we shall not doubt that the artist was the Creator himself, for each transformation has borne a reflection of his infinite beauty.[2]

Further reading

Notes and References

  1. Book: Glangeaud, Philippe. Albert Gaudry and the Evolution of the Animal Kingdom, from the Smithsonian Report for 1909, pages 417–429. 1910. Washington Government Printing Office.
  2. Buffetaut, Éric. (1987). A Short History of Vertebrate Palaeontology. Croom Helm. p. 117
  3. Cohen, Claudine. (1994). The Fate of the Mammoth: Fossils, Myth, and History. University of Chicago Press. pp. 173–175.
  4. Albert Gaudry . 1886 . Sur un nouveau genre de Reptile trouvé dans le Permien d'Autun . Bulletin de la Société Géologique de France . 3ème série . 14 . 430–433.
  5. Michel Laurin . 1993 . Anatomy and relationships of Haptodus garnettensis, a Pennsylvanian synapsid from Kansas . Journal of Vertebrate Paleontology . 13 . 2 . 200–229 . 10.1080/02724634.1993.10011501.
  6. Cohen, Claudine. (1994). The Fate of the Mammoth: Fossils, Myth, and History. University of Chicago Press. p. 169. "The French paleontologist Albert Gaudry was one of the first to build genealogical trees to represent the phylogenetic history of fossil forms, taking their stratigraphic position into account. As early as 1866, he illustrated his Animaux fossiles et géologie de l'Attique (Fossil animals and geology of Attica) with pictures representing the phylogenies of several families of land vertebrates."
  7. Palacio-Pérez, Eduardo. (2013). Science and Belief in the Construction of the Concept of Paleolithic Religion. Complutum 24 (2): 51–61.
  8. Nicolaidis, Efthymios. (2011). Science and Eastern Orthodoxy: From the Greek Fathers to the Age of Globalization. Johns Hopkins University Press. p. 180.
  9. Wallace, Alfred Russel. (1870). Contributions to the Theory of Natural Selection: A Series of Essays. New York: Macmillan and Co. pp. 299–300
  10. Burkhardt, Frederick. (2010). The Correspondence of Charles Darwin: Volume 18; Volume 1870. Cambridge University Press. p. 275.
  11. Rudwick, M. J. S. (1976). The Meaning of Fossils: Episodes in the History of Palaeontology. University of Chicago Press. p. 246.
  12. Tort, Patrick. The Interminable Decline of Lamarckism in France. In Eve-Marie Engels, Thomas F. Glick. (2008). The Reception of Charles Darwin in Europe. Continuum. p. 335. "Albert Gaudry (1827–1908), a creator of evolutionary palaeontology, was both a transformist and an admirer of Darwin, but his spiritualist beliefs and his vision of a cosmic order led him to reject the theory of the struggle for existence, which he considered to be a mere hypothesis."