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Many natural science departments ensure that the discussion of evolution falls on their pedagogical curricula. In light of this, scientific inquiry supporting the idea of "natural selection" steers a vigilant course due "North" towards the vanguard of public discussion and acceptance. Why is this so? From a practical standpoint, it gives to some an "answer" to the observances of change in nature. It wraps the numerous occurrences of irreversibility in nature in an eloquent equation that gives sound satisfaction to a scientific mind. Why do some species die off? What did they fail to do or change? etc... As such, champions of science, who seem endowed with a specific understanding, give insightful notions that fulfill the needed responses to similar questions (namely Darwin). These notions are then tied to numerous arbitrary and "controlled" testing which leads to the subsequent ascribing of honorary titles of “theory” to the former. So as long as we perceive that theories are established notions pending a natural contradiction of its premise, there may be a case for a vigilant pursuit for natural selection in the public sphere.

No matter how scientific the inquiry for natural selection may be, it must not relegate its course towards dogma. In this day in age, dogma is easy ascribable to theological inquiry, yet latent with regard to the scientific. Due to its own potential dogma, science can afford--without loss of reputation-- to relegate its status to the theological. For, there are potential theological gains, even for science. Let's hold off on this proposed tangent for a bit.

Going back the questions which led to the acceptance of "natural selection", it is quite likely that there is a need for a theory of evolution to give meaning to observable changes in nature. However, more emphasis need be placed on the epistemological implications of observation. Experiments of all kinds are finite, whereas experience is more elusive to scientific pursuits. We can only prove our theories less true than to do so in the opposite regard towards less falsity. As such, might it well be possible that the current theory of evolution which includes the premise of natural selection, weighs insurmountably on the observances of natural extinction rather than the those of natural persistence. It stands to reason that natural mimicry among differentiated but symbiotic species may allude to a deeper story of natural evolution (i.e., coral snake and Mexican Milk snake; the mimic octopi and other sea creatures, preying mantises and vegetation). Moreover, does the emphasis of extinction hold water with regard to the microscopic (viral and bacterial persistence)? What are the implications of natural selection on this scale? Does the persistence of viral strains give a more “platonic” definition and function to evolution?

Here is where we renter our discussion on theology. Ages ago, a Greek philosopher by the name of Plato spoke of the idea of perceptual reality. He claimed generally that observation thought the senses may hardly scratch the surface of reality, if reality is devised by a conglomeration of intangible Forms. This is where experience would surpass the limits of experimentation. If mimicry, microscopic persistence and various other phenomena evidenced a peripheral silhouette of platonic Forms, could this mean that “shared” structures, occurrences, and actions are forever stored in a matrix of compartmentalization. From our sensual standpoint, could viral strain reappearance and mimicry give a glimpse of the same opportunity of appearance of extinct animals of bygone days on a grander scale of time? Such is a wonderful and delightful question. The potential is limitless for any paradigm shift.