Sorry for the late reply.
No problem - though I'm more likely to see it and respond if you quote the post you're responding to - that gives me a forum alert.
Yes, descendants are mutates, in the common use of the word, ie, “changed”. If the sexual descendant is not a clone of either parent then the descendant has mutated.
Not under the definition of 'mutation' in biology. As is often the case, some words have specific definitions in specialist domains, independent of their common usage.
There are four causes to any effect -- material, efficient, formal and final. The material cause -- the matter -- defines only what the thing came from and is instrumental to the effect. The efficient cause is the reason that the thing came to be.
If you're referring to (pseudo)random events, their unexpectedness or unpredictability doesn't make any difference to the nature of their causality, either in Aristotlean philosophy or any other.
I would be more interested in your answers to the questions I asked - do random events have effects? If so, how can they not be causal?
What does "undirected emergent order" mean?
It means order emerging from the interactions of multiple subsystems as a result of their intrinsic properties, without external guidance or direction. Popular examples are starling murmurations or schools of fish. The patterns generated by cellular automata like Game of Life, or fractals like the Mandelbrot Set are also examples.
"Emergent" properties are those that have no observable cause. "Emergent" implies the whole is somehow greater than its parts. Philosophically, claiming an "emergent" property violates First Principles, ie., Principle of Sufficient Reason. How does adding the modifier "undirected" clarify the "emergent" assumption? "Emergent", like "random", admits of ignorance.
Not really. Emergent properties may not be predictable from those of the subsystems, but they have observable causes (the interactions of the subsystems). The idea that the whole is greater than the sum of its parts is rather ambiguous - it's more the case that the behaviour of the whole is quite different from that of its parts. See
Emergence.
There's no conflict with the Principle of Sufficient Reason, emergence is inherently deterministic.
The modifier 'undirected' is to distinguish the self-organisation I'm describing from the directed form you suggested in
#753. As I said, the idea of
self-organisation carries the implication of being the result of intrinsic rather than extrinsic influence.
Putting that place-marker into play in order to push the model farther to improve our understanding of natural laws is fine until others forget that it was just a place-marker. Of course, theists know that natural laws are nothing more than God's will.
I don't see your point - it makes no difference scientifically whether natural laws are God's will, Sauron's will, or brute fact.
Yes, a majority of scientists accept one of the evo theories. Their consensus though should not be surprising. Claiming a consensus of scientists as evidence for the likelihood of evolution is like walking into Raymond James Stadium on game day and asking, “Who’s for the Chiefs?” Do you know why most PhD candidates never write their thesis on the problems with evo theories? Yes, that’s right; they want their PhD award. And, of course, we do not allow them to appeal to immaterial causes so they will stretch their speculations beyond what their data supports.
So, I ask again - what are these other theories of evolution? I can't make any comment about them unless you tell me what they are. If you're unwilling or unable to name or describe them you can point to them with a reference or link.
Also, in
#486 you said you were a scientist - can you say what kind of scientist? can you say what field you work in?