When Wallace found how much more fully Darwin was equipped for expounding the new views, he exhibited an unselfish modesty that fully repaid Darwin's generosity, henceforth described himself as a follower of Darwin, entitled his most important publication on the theory of evolution Darwinism, and did not issue it until 1889, long after the world had given full credit to Darwin.
Another group of investigations that seems to play an important part in the future development of the theory of evolution relates to the study of what is known as organic symmetry.
Yet while, in its application to history, Hegel's theory of evolution has points of resemblance with those doctrines which seek to explain the worldprocess as one unbroken progress occurring in time, it constitutes on the whole a theory apart and sui generis.
Since the publication in 1859 of Charles Darwin's Origin of Species, the theory of evolution of animals and plants (see Evolution) has rested on a linking of the conceptions of variation and selection.
But as the theory of evolution was accepted, a new spirit was gradually introduced into Christian theology, which has turned the controversies between religion and science into other channels and removed the temptation to flaunt a disagreement.
His theory of evolution is essentially pantheistic, and he does not employ his hypothesis of monads in order to work out a more mechanical conception.
But by placing Paley's facts in a new light, the theory of evolution has deprived his argument of its force, so far as it applies the idea of special contrivance to individual organs or to species.
As such, moreover, it is a much more limited theory of evolution than the ancient.
Inasmuch as Lamarck attempted to frame a theory of evolution in which the principle of natural selection had no part, the interpretation placed on their work by many bionomical investigators recalls the theories of Lamarck, and the name Neo-Lamarckism has been used of such a school of biologists, particularly active in America.
Among the Arunta, the Alcheringa folk are part of a strangely elaborate theory of evolution and of animism, which leaves no room for a creative being, or for a future life of the spirit, which is merely reincarnated at intervals.