Educators of Prospective Teachers Hesitate to Embrace Evolution due to Deficient Understanding of Science/Evolution and High Religiosity

Acceptance of evolution by educators of prospective teachers remains superficially studied despite their role in having mentored schoolteachers whose weak support of evolution is known. Here, we contrast the views of New England educators of prospective teachers (n = 62; 87% Ph.D./doctorate holders in 32 specializations) with those of the general faculty (n = 244; 93% Ph.D./doctorate holders in 40 disciplines), both members of 35 colleges and universities, and with college students (n = 827; subsample of the 35 institutions) who were polled on: (1) the controversy evolution vs. creationism vs. intelligent design (ID), (2) their understanding of how science/evolution works, and (3) their religiosity. The educators held intermediate positions in respect to the general faculty and the students: 94% of the general faculty, 75% of the educators, and 63% of the students said they accepted evolution openly; and 82% of the general faculty, 71% of the educators, and 58% of the students thought that evolution is definitely true. Only 3% of the general faculty in comparison to 19% of the educators and 24% of the students thought that evolution and creationism are in harmony. Although 93% of the general faculty, educators, and students knew that evolution relies on common ancestry, 26% of the general faculty, 45% of the educators, and 35% of the students did not know that humans are apes. Remarkably, 15% of the general faculty, 32% of the educators, and 35% of the students believed, incorrectly, that the origin of the human mind cannot be explained by evolution; and 30% of the general faculty, 59% of the educators, and 75% of the students were Lamarckian (=believed in inheritance of acquired traits). For science education: 96% of the general faculty, 86% of the educators, and 71% of the students supported the exclusive teaching of evolution, while 4% of the general faculty, 14% of the educators, and 29% of the students favored equal time to evolution, creationism and ID; note that 92% of the general faculty, 82% of the educators, and 50% of the students perceived ID as either not scientific and proposed to counter evolution based on false claims or as religious doctrine consistent with creationism. The general faculty was the most knowledgeable about science/evolution and the least religious (science index, SI = 2.49; evolution index, EI = 2.49; and religiosity index, RI = 0.49); the educators reached lower science/evolution but higher religiosity indexes than the general faculty (SI = 1.96, EI = 1.96, and RI = 0.83); and the students were the least knowledgeable about science/evolution and the most religious (SI = 1.80, EI = 1.60, and RI = 0.89). Understanding of science and evolution were inversely correlated with level of religiosity, and understanding of evolution increased with increasing science literacy. Interestingly, ≈36% of the general faculty, educators and students considered religion to be very important in their lives, and 17% of the general faculty, 34% of the educators, and 28% of the students said they prayed daily. Assessing the perception of evolution by educators of prospective teachers vs. the general faculty and the students of New England, one of the historically most progressive regions in the U.S., is crucial for determining the magnitude of the impact of creationism and ID on attitudes toward science, reason, and education in science

New England Faculty and College Students Differ in Their Views about Evolution, Creationism, Intelligent Design, and Religiosity

Public acceptance of evolution in Northeastern U.S. is the highest nationwide, only 59%. Here, we compare perspectives about evolution, creationism, intelligent design (ID), and religiosity between highly educated New England faculty (n = 244; 90% Ph.D. holders in 40 disciplines at 35 colleges/universities) and college students from public secular (n = 161), private secular (n = 298), and religious (n = 185) institutions: 94/3% of the faculty vs. 64/14% of the students admitted to accepting evolution openly and/or privately, and 82/18% of the faculty vs. 58/42% of the students thought that evolution is definitely true or probably true, respectively. Only 3% of the faculty vs. 23% of the students thought that evolution and creationism are in harmony. Although 92% of faculty and students thought that evolution relies on common ancestry, one in every four faculty and one in every three students did not know that humans are apes; 15% of the faculty vs. 34% of the students believed, incorrectly, that the origin of the human mind cannot be explained by evolution, and 30% of the faculty vs. 72% of the students was Lamarckian (believed in inheritance of acquired traits). Notably, 91% of the faculty was very concerned (64%) or somehow concerned (27%) about the controversy evolution vs creationism vs ID and its implications for science education: 96% of the faculty vs. 72% of the students supported the exclusive teaching of evolution while 4% of the faculty vs. 28% of the students favored equal time to evolution, creationism and ID; 92% of the faculty vs. 52% of the students perceived ID as not scientific and proposed to counter evolution or as doctrine consistent with creationism. Although ≈30% of both faculty and students considered religion to be very important in their lives, and ≈20% admitted to praying daily, the faculty was less religious (Religiosity Index faculty = 0.5 and students = 0.75) and, as expected, more knowledgeable about science (Science Index faculty = 2.27 and students = 1.60) and evolution (Evolution Index faculty = 2.48 and students = 1.65) than the students. Because attitudes toward evolution correlate (1) positively with understanding of science/evolution and (2) negatively with religiosity/political ideology, we conclude that science education combined with vigorous public debate should suffice to increase acceptance of naturalistic rationalism and decrease the negative impact of creationism and ID on society’s evolution literacy

Acceptance of Evolution by America’s Educators of Prospective Teachers

Paz-y-Miño-C G & Espinosa A. 2014. Acceptance of Evolution by America’s Educators of Prospective Teachers. New England Science Public: Series Evolution 2(1): 1-92 (ISSN: 2326-0971). In NESP Series Evolution Vol 2 No 1, Paz-y-Miño-C and Espinosa use the conceptual framework of the Incompatibility Hypothesis (i.e. science/evolution and belief in supernatural causation are incompatible) to document the patterns of acceptance of evolution of 495 Educators of Prospective Teachers affiliated with 281 colleges and universities widely distributed in 4 regions, 9 divisions, and 50 states in the United States. These higher-education professionals (65% PhD-, 22% doctorate-holders) were polled in five areas: (i) their views about evolution, creationism and Intelligent Design, (ii) their understanding of how science and the evolutionary process work, (iii) their position about the hypothetical ‘harmony or compatibility’ between science/evolution and supernatural causation, (iv) their awareness of the age of the Earth, its moon, our solar system and the universe, and the application of the concept of evolution to the cosmos, and (v) their personal convictions concerning the evolution and/or creation of humans in the context of the educators’ religiosity. The authors report that acceptance of evolution among these educators was influenced by their level of understanding the foundations of science/evolution and their beliefs in supernatural causation. In comparison to two other populations, whose acceptance of evolution had already been documented in Paz-y-Miño-C’s and Espinosa’s previous research (i.e. New England research faculty, non-educators, and college students; NESP Ser Evol Vol 1 No 1), the educators had an intermediate level of understanding science/evolution, low acceptance of evolution, and high religiosity, as follows: 59% of the educators accepted evolution openly, 51% thought that evolution is definitely true, and 59% admitted to be religious. Among the New England researchers, 94% accepted evolution openly, 82% thought that evolution is definitely true, and 29% admitted to be religious. Among the students, 63% accepted evolution openly, 58% thought that evolution is definitely true, and 37% admitted to be religious. Educators in each of the four regions of the United States (North East, Midwest, South, and West) had science- and evolution-literacy scores below the researchers’ but above the students.’ The educators’ rejection of evolution increased, conspicuously, with increasing level of religiosity. Paz-y-Miño-C and Espinosa indicate that their study is the first to document, comprehensively, the disturbing reality of evolution illiteracy among educators of prospective teachers in the United States. The authors highlight that these professionals are responsible for mentoring the teachers-to-be in the American school system and that their hesitation to embrace evolution resides in a deficient understanding of science/evolution and high religiosity. Paz-y-Miño-C and Espinosa conclude –as in NESP Ser Evol Vol 1 No 1– that harmonious coexistence between science/evolution and religion is illusory. If co-persisting in the future, the relationship between science and religion will fluctuate between moderate and intense antagonism. Note: The complete 92-page study includes 23 figures, statistics, 34 maps, 12 tables, and a companion slide show ‘Image Resources’ for science journalists, researchers and educators (available at Additional Files below). The supplementary materials include 15s figures and 25s tables

Attitudes toward Evolution at New England Colleges and Universities, United States

Paz-y-Miño-C G & Espinosa A. 2013. Attitudes toward Evolution at New England Colleges and Universities, United States. New England Science Public: Series Evolution 1(1): 1-32 (ISSN: 2326-0971). We compile the most significant results of our conceptual and quantitative studies on the patterns of acceptance of evolution at New England colleges and universities, conducted between 2009 and 2012. We examine the views of New England Faculty and Educators of Prospective Teachers (higher-education faculty themselves, specialized in training future teachers) from 35 colleges and universities, as well as a representative sample of College Students from a Public, Private and two Religious institutions who were polled in three areas: the controversy over evolution versus creationism versus Intelligent Design; their understanding of how science and the evolutionary process work; and their personal convictions concerning the evolution and/or creation of humans in the context of their religiosity. We conclude that the controversy over science/evolution and creationism is inherent to the incompatibility between scientific rationalism/empiricism and the belief in supernatural causation, and that long-term harmonious coexistence between science/evolution and creationism –and all its forms— is illusory. Societies will struggle indefinitely with this incompatibility, therefore the interaction between science/evolution and religiosity is destined to fluctuate historically between intense and moderate antagonism

The Jackprot Simulation Couples Mutation Rate with Natural Selection to Illustrate How Protein Evolution Is Not Random

Protein evolution is not a random process. Views which attribute randomness to molecular change, deleterious nature to single-gene mutations, insufficient geological time, or population size for molecular improvements to occur, or invoke “design creationism” to account for complexity in molecular structures and biological processes, are unfounded. Scientific evidence suggests that natural selection tinkers with molecular improvements by retaining adaptive peptide sequence. We used slot-machine probabilities and ion channels to show biological directionality on molecular change. Because ion channels reside in the lipid bilayer of cell membranes, their residue location must be in balance with the membrane’s hydrophobic/philic nature; a selective “pore” for ion passage is located within the hydrophobic region. We contrasted the random generation of DNA sequence for KcsA, a bacterial two-transmembrane-domain (2TM) potassium channel, from Streptomyces lividans, with an under-selection scenario, the “jackprot,” which predicted much faster evolution than by chance. We wrote a computer program in JAVA APPLET version 1.0 and designed an online interface, The Jackprot Simulation http://faculty.rwu.edu/cbai/JackprotSimulation.htm, to model a numerical interaction between mutation rate and natural selection during a scenario of polypeptide evolution. Winning the “jackprot,” or highest-fitness complete-peptide sequence, required cumulative smaller “wins” (rewarded by selection) at the first, second, and third positions in each of the 161 KcsA codons (“jackdons” that led to “jackacids” that led to the “jackprot”). The “jackprot” is a didactic tool to demonstrate how mutation rate coupled with natural selection suffices to explain the evolution of specialized proteins, such as the complex six-transmembrane (6TM) domain potassium, sodium, or calcium channels. Ancestral DNA sequences coding for 2TM-like proteins underwent nucleotide “edition” and gene duplications to generate the 6TMs. Ion channels are essential to the physiology of neurons, ganglia, and brains, and were crucial to the evolutionary advent of consciousness. The Jackprot Simulation illustrates in a computer model that evolution is not and cannot be a random process as conceived by design creationists

On the Theory of Evolution Versus the Concept of Evolution: Three Observations

Here we address three misconceptions stated by Rice et al. in their observations of our article Paz-y-Miño and Espinosa (Evo Edu Outreach 2:655–675, 2009), published in this journal. The five authors titled their note “The Theory of Evolution is Not an Explanation for the Origin of Life.” First, we argue that it is fallacious to believe that because the formulation of the theory of evolution, as conceived in the 1800s, did not include an explanation for the origin of life, nor of the universe, the concept of evolution would not allow us to hypothesize the possible beginnings of life and its connections to the cosmos. Not only Stanley Miller’s experiments of 1953 led scientists to envision a continuum from the inorganic world to the origin and diversification of life, but also Darwin’s own writings of 1871. Second, to dismiss the notion of Rice et al. that evolution does not provide explanations concerning the universe or the cosmos, we identify compelling scientific discussions on the topics: Zaikowski et al. (Evo Edu Outreach 1:65–73, 2008), Krauss (Evo Edu Outreach 3:193–197, 2010), Peretó et al. (Orig Life Evol Biosph 39:395–406, 2009) and Follmann and Brownson (Naturwissenschaften 96:1265–1292, 2009). Third, although we acknowledge that the term Darwinism may not be inclusive of all new discoveries in evolution, and also that creationists and Intelligent Designers hijack the term to portray evolution as ideology, we demonstrate that there is no statistical evidence suggesting that the word Darwinism interferes with public acceptance of evolution, nor does the inclusion of the origin of life or the universe within the concept of evolution. We examine the epistemological and empirical distinction between the theory of evolution and the concept of evolution and conclude that, although the distinction is important, it should not compromise scientific logic

New England Faculty and College Students Differ in Their Views About Evolution, Creationism, Intelligent Design, and Religiosity

Abstract Public acceptance of evolution in Northeastern U.S. is the highest nationwide, only 59%. Here, we compare perspectives about evolution, creationism, intelligent design (ID), and religiosity between highly educated New England faculty (n=244; 90% Ph.D. holders in 40 disciplines at 35 colleges/universities) and college students from public secular (n=161), private secular (n=298), and religious (n=185) institutions: 94/3% of the faculty vs. 64/14% of the students admitted to accepting evolution openly and/or privately, and 82/18% of the faculty vs. 58/ 42% of the students thought that evolution is definitely true or probably true, respectively. Only 3% of the faculty vs. 23% of the students thought that evolution and creationism are in harmony. Although 92% of faculty and students thought that evolution relies on common ancestry, one in every four faculty and one in every three students did not know that humans are apes; 15% of the faculty vs. 34% of the students believed, incorrectly, that the origin of the human mind cannot be explained by evolution, and 30% of the faculty vs. 72% of the students was Lamarckian (believed in inheritance of acquired traits). Notably, 91% of the faculty was very concerned (64%) or somehow concerned (27%) about the controversy evolution vs creationism vs ID and its implications for science education: 96% of the faculty vs. 72% of the students supported the exclusive teaching of evolution while 4% of the faculty vs. 28% of the students favored equal time to evolution, creationism and ID; 92% of the faculty vs. 52% of the students perceived ID as not scientific and proposed to counter evolution or as doctrine consistent with creationism. Although ≈30% of both faculty and students considered religion to be very important in their lives, and ≈20% admitted to praying daily, the faculty was less religious (Religiosity Index faculty=0.5 and students=0.75) and, as expected, more knowledgeable about science (Science Index faculty=2.27 and students=1.60) and evolution (Evolution Index faculty=2.48 and students=1.65) than the students. Because attitudes toward evolution correlate (1) positively with understanding of science/evolution and (2) negatively with religiosity/political ideology, we conclude that science education combined with vigorous public debate should suffice to increase acceptance of naturalistic rationalism and decrease the negative impact of creationism and ID on society's evolution literacy

The everlasting conflict: Evolution-and-science versus religiosity

In this chapter, we examine theoretically and quantitatively the relationship science-and-evolution awareness versus religiosity. For this, we use a Cartesian landscape where the dependent variable acceptance of evolution is plotted as function of three factors: religiosity or an individual\u27s personal belief-convictions, level of understanding the essence of science, and familiarity with the concept of evolution. We contrast acceptance of evolution among five United States (US) and international populations, including: university professors in various disciplines, an equally highly trained group of specialized protisto-biologists, atheists, educators of prospective teachers, and college students (Grand Total N = 1,665 participants in scientific online polling). We discuss evidence in support of the hypothesis that the controversy over evolution-and-science versus religiosity is inherent to the incompatibility between scientific rationalism/empiricism and the belief in supernatural causation. We report that the levels of understanding of science and evolution by the faculty, protisto-biologists, educators, and students decreased with increasing religiosity (= negative association of variables), and that the levels of understanding evolution increased with increasing understanding of science (= positive association of variables). Interestingly, the atheists, who had wide range of educational attainment and zero religiosity, had comparable levels of understanding the foundations of science and evolution to the highly educated faculty and protisto-biologists. The educators and students were the least knowledge-able about science/evolution and the most religious. After comparing our findings with the patterns of acceptance of evolution in the US and the world -and in the context of religiosity- we conclude that if science and religion co-persist in the future, the relationship between them will fluctuate between moderate and intense antagonism. © 2013 by Nova Science Publishers, Inc. All rights reserved

Evidence of taxa-, clone-, and kin-discrimination in protists: ecological and evolutionary implications

Unicellular eukaryotes, or protists, are among the most ancient organisms on Earth. Protists belong to multiple taxonomic groups; they are widely distributed geographically and in all environments. Their ability to discriminate among con- and heterospecifics has been documented during the past decade. Here we discuss exemplar cases of taxa-, clone-, and possible kin-discrimination in five major lineages: Mycetozoa (Dictyostelium, Polysphondylium), Dikarya (Saccharomyces), Ciliophora (Tetrahymena), Apicomplexa (Plasmodium) and Archamoebae (Entamoeba). We summarize the proposed genetic mechanisms involved in discrimination-mediated aggregation (self vs. different), including the csA, FLO and trg (formerly lag) genes, and the Proliferation Activation Factors, which facilitate clustering in some protistan taxa. We caution about the experimental challenges intrinsic to studying recognition in protists, and highlight the opportunities for exploring the ecology and evolution of complex forms of cell–cell communication, including social behavior, in a polyphyletic, still superficially understood group of organisms. Because unicellular eukaryotes are the evolutionary precursors of multicellular life, we infer that their mechanisms of taxa-, clone-, and possible kin-discrimination gave origin to the complex diversification and sophistication of traits associated with species and kin recognition in plants, fungi, invertebrates and vertebrates

Kin Discrimination in Protists: From Many Cells to Single Cells and Backwards

During four decades (1960-1990s), the conceptualization and experimental design of studies in kin recognition relied on work with multicellular eukaryotes, particularly Unikonta (including invertebrates and vertebrates) and some Bikonta (including plants). This pioneering research had an animal behavior approach. During the 2000s, work on taxa-, clone- and kin-discrimination and recognition in protists produced genetic and molecular evidence that unicellular organisms (e.g. Saccharomyces, Dictyostelium, Polysphondylium, Tetrahymena, Entamoeba and Plasmodium) could distinguish between same (self or clone) and different (diverse clones), as well as among conspecifics of close or distant genetic relatedness. Here, we discuss some of the research on the genetics of kin discrimination/recognition and highlight the scientific progress made by switching emphasis from investigating multicellular to unicellular systems (and backwards). We document how studies with protists are helping us to understand the microscopic, cellular origins and evolution of the mechanisms of kin discrimination/recognition and their significance for the advent of multicellularity. We emphasize that because protists are among the most ancient organisms on Earth, belong to multiple taxonomic groups and occupy all environments, they can be central to reexamining traditional hypotheses in the field of kin recognition, reformulating concepts, and generating new knowledge