thumb|Evolutionary progress as a [[tree of life (biology)|tree of life. Ernst Haeckel, 1866]]
thumb|upright=1.4|Lamarck's two-factor theory involves 1) a complexifying force that drives animal [[body plans towards higher levels (orthogenesis) creating a ladder of phyla, and 2) an adaptive force that causes animals with a given body plan to adapt to circumstances (use and disuse, inheritance of acquired characteristics), creating a diversity of species and genera. Popular views of Lamarckism only consider an aspect of the adaptive force.]]
Orthogenesis is an <!--Please do not attempt to remove this, it is well attested (see following citations) and you can be blocked for inappropriate editing-->obsolete biological hypothesis that organisms have an innate tendency to evolve in a definite direction towards some goal (teleology), due to some internal mechanism or "driving force". According to the theory, the largest-scale trends in evolution have an absolute goal such as increasing biological complexity. Prominent historical figures who have championed some form of evolutionary progress include Jean-Baptiste Lamarck, Pierre Teilhard de Chardin, and Henri Bergson.
The term orthogenesis was introduced by Wilhelm Haacke in 1893 and popularized by Theodor Eimer five years later. Proponents of orthogenesis had rejected the theory of natural selection as the organizing mechanism in evolution for a rectilinear (straight-line) model of directed evolution. With the emergence of the modern synthesis, in which genetics was integrated with evolution, orthogenesis and other alternatives to Darwinism were largely abandoned by biologists, but the notion that evolution represents progress is still widely shared; modern supporters include E. O. Wilson and Simon Conway Morris. The evolutionary biologist Ernst Mayr made the term effectively taboo in the journal Nature in 1948, by stating that it implied "some supernatural force". The American paleontologist George Gaylord Simpson (1953) attacked orthogenesis, linking it with vitalism by describing it as "the mysterious inner force". Despite this, many museum displays and textbook illustrations continue to give the impression that evolution is directed.
The philosopher of biology Michael Ruse notes that in popular culture, evolution and progress are synonyms, while the unintentionally misleading image of the March of Progress, from apes to modern humans, has been widely imitated.
Definition
thumb|upright|[[Theodor Eimer was the first to define orthogenesis. Theodor Eimer was the first to give the word a definition; he defined orthogenesis as "the general law according to which evolutionary development takes place in a noticeable direction, above all in specialized groups".
In 1922, the zoologist Michael F. Guyer wrote:
According to Susan R. Schrepfer in 1983:
In 1988, Francisco J. Ayala defined progress as "systematic change in a feature belonging to all the members of a sequence in such a way that posterior members of the sequence exhibit an improvement of that feature". He argued that there are two elements in this definition, directional change and improvement according to some standard. Whether a directional change constitutes an improvement is not a scientific question; therefore Ayala suggested that science should focus on the question of whether there is directional change, without regard to whether the change is "improvement". This may be compared to Stephen Jay Gould's suggestion of "replacing the idea of progress with an operational notion of directionality".
In 1989, Peter J. Bowler defined orthogenesis as:
In 1996, Michael Ruse defined orthogenesis as "the view that evolution has a kind of momentum of its own that carries organisms along certain tracks".
History
thumb|upright|The mediaeval [[great chain of being as a staircase, implying the possibility of progress: Ramon Lull's Ladder of Ascent and Descent of the Mind, 1305]]
Medieval
The possibility of progress is embedded in the mediaeval great chain of being, with a linear sequence of forms from lowest to highest. The concept, indeed, had its roots in Aristotle's biology, from insects that produced only a grub, to fish that laid eggs, and on up to animals with blood and live birth. The medieval chain, as in Ramon Lull's Ladder of Ascent and Descent of the Mind, 1305, added steps or levels above humans, with orders of angels reaching up to God at the top.
Pre-Darwinian
The orthogenesis hypothesis had a significant following in the 19th century when evolutionary mechanisms such as Lamarckism were being proposed. The French zoologist Jean-Baptiste Lamarck (1744–1829) himself accepted the idea, and it had a central role in his theory of inheritance of acquired characteristics, the hypothesized mechanism of which resembled the "mysterious inner force" of orthogenesis. His grandfather, the physician and polymath Erasmus Darwin, was both progressionist and vitalist, seeing "the whole cosmos [as] a living thing propelled by an internal vital force" towards "greater perfection". Robert Chambers, in his popular anonymously published 1844 book Vestiges of the Natural History of Creation presented a sweeping narrative account of cosmic transmutation, culminating in the evolution of humanity. Chambers included detailed analysis of the fossil record.
With Darwin
thumb|upright|Reviewing Darwin's [[Origin of Species, Karl Ernst von Baer argued for a directed force guiding evolution.
In 1864, the Swiss anatomist Albert von Kölliker (1817–1905) presented his orthogenetic theory, heterogenesis, arguing for wholly separate lines of descent with no common ancestor.
In 1884, the Swiss botanist Carl Nägeli (1817–1891) proposed a version of orthogenesis involving an "inner perfecting principle". Gregor Mendel died that same year; Nägeli, who proposed that an "idioplasm" transmitted inherited characteristics, dissuaded Mendel from continuing to work on plant genetics. According to Nägeli many evolutionary developments were nonadaptive and variation was internally programmed. Charles Darwin saw this as a serious challenge, replying that "There must be some efficient cause for each slight individual difference", but was unable to provide a specific answer without knowledge of genetics. Further, Darwin was himself somewhat progressionist, believing for example that "Man" was "higher" than the barnacles he studied.
Darwin indeed wrote in his 1859 Origin of Species: