Preformationism

In the history of biology, preformationism (or preformism) is a formerly-popular theory that organisms develop from miniature versions of themselves. Instead of assembly from parts, preformationists believed that the form of living things exist, in real terms, prior to their development. It suggests that all organisms were created at the same time, and that succeeding generations grow from homunculi, or animalcules, that have existed since the beginning of creation.The word is used by W. Harvey, Exercitationes 1651, p. 148, and in the English Anatomical Exercitations 1653, p. 272. It is explained to mean 'partium super-exorientium additamentum', 'the additament of parts budding one out of another'.theory of epigenesis: the theory that the germ is brought into existence (by successive accretions), and not merely developed, in the process of reproduction. ... The opposite theory was formerly known as the 'theory of evolution'; to avoid the ambiguity of this name, it is now spoken of chiefly as the 'theory of preformation', sometimes as that of 'encasement' or 'emboîtement'. In the history of biology, preformationism (or preformism) is a formerly-popular theory that organisms develop from miniature versions of themselves. Instead of assembly from parts, preformationists believed that the form of living things exist, in real terms, prior to their development. It suggests that all organisms were created at the same time, and that succeeding generations grow from homunculi, or animalcules, that have existed since the beginning of creation. Epigenesis (or neoformism), then, in this context, is the denial of preformationism: the idea that, in some sense, the form of living things comes into existence. As opposed to 'strict' preformationism, it is the notion that 'each embryo or organism is gradually produced from an undifferentiated mass by a series of steps and stages during which new parts are added' (Magner 2002, p. 154). This word is still used, on the other hand, in a more modern sense, to refer to those aspects of the generation of form during ontogeny that are not strictly genetic, or, in other words, epigenetic. Furthermore, apart from those distinctions (preformationism-epigenesis and genetic-epigenetic), the terms preformistic development, epigenetic development and somatic embryogenesis are also used in another context, in relation to the differentiation of a distinct germ cell line. In preformistic development, the germ line is present since early development. In epigenetic development, the germ line is present, but it appears late. In somatic embryogenesis, a distinct germ line is lacking. Some authors call Weismannist development (either preformistic or epigenetic) that in which there is a distinct germ line. The historical ideas of preformationism and epigenesis, and the rivalry between them, are obviated by our contemporary understanding of the genetic code and its molecular basis together with developmental biology and epigenetics. Pythagoras is one of the earliest thinkers credited with ideas about the origin of form in the biological production of offspring. It is said that he originated 'spermism', the doctrine that fathers contribute the essential characteristics of their offspring while mothers contribute only a material substrate. Aristotle accepted and elaborated this idea, and his writings are the vector that transmitted it to later Europeans. Aristotle purported to analyse ontogeny in terms of the material, formal, efficient, and teleological causes (as they are usually named by later anglophone philosophy) – a view that, though more complex than some subsequent ones, is essentially more epigenetic than preformationist. Later, European physicians such as Galen, Realdo Colombo and Girolamo Fabrici would build upon Aristotle's theories, which were prevalent well into the 17th century. In 1651, William Harvey published On the Generation of Animals (Exercitationes de Generatione Animalium), a seminal work on embryology that contradicted many of Aristotle's fundamental ideas on the matter. Harvey famously asserted, for example, that ex ovo omnia—all animals come from eggs. Because of this assertion in particular, Harvey is often credited with being the father of ovist preformationism. However, Harvey's ideas about the process of development were fundamentally epigenesist. As gametes (male sperm and female ova) were too small to be seen under the best magnification at the time, Harvey's account of fertilization was theoretical rather than descriptive. Although he once postulated a 'spiritous substance' that exerted its effect on the female body, he later rejected it as superfluous and thus unscientific. He guessed instead that fertilization occurred through a mysterious transference by contact, or contagion. Harvey's epigenesis, more mechanistic and less vitalist than the Aristotelian version, was, thus, more compatible with the natural philosophy of the time. Still, the idea that unorganized matter could ultimately self-organize into life challenged the mechanistic framework of Cartesianism, which had become dominant in the Scientific Revolution. Because of technological limitations, there was no available mechanical explanation for epigenesis. It was simpler and more convenient to postulate preformed miniature organisms that expanded in accordance with mechanical laws. So convincing was this explanation that some naturalists claimed to actually see miniature preformed animals (animalcules) in eggs and miniature plants in seeds. In the case of humans, the term homunculus was used. After the discovery of spermatozoa in 1677 by Dutch microscopist Antonie van Leeuwenhoek, the epigenist theory proved more difficult to defend: How could complex organisms such as human beings develop from such simple organisms? Thereafter, Joseph de Aromatari and then Marcello Malpighi and Jan Swammerdam made observations using microscopes in the late 17th century, and interpreted their findings to develop the preformationist theory. For two centuries, until the development of cell theory, preformationists would oppose epigenicists, and, inside the preformationist camp, spermists (who claimed the homunculus must come from the man) to ovists, who located the homunculus in the ova. Dutch microscopist Antonie van Leeuwenhoek was one of the first to observe spermatozoa. He described the spermatozoa of about 30 species, and thought he saw in semen 'all manner of great and small vessels, so various and so numerous that I do not doubt that they be nerves, arteries and veins...And when I saw them, I felt convinced that, in no full grown body, are there any vessels which may not be found likewise in semen.' (Friedman 76-7)