Evolutionary Psychologists have inherited sociobiology's adaptationist program: "The core idea … is that many psychological characteristics are adaptations—just as many physical characteristics are—and that the principles of evolutionary biology that are used to explain our bodies are equally applicable to our minds" (Durrant and Ellis 2003, 5). Our mind, they argue, is a complex, functionally integrated collection of cognitive mechanisms, and since the only known natural process that can bring about such functional complexity is evolution by natural selection (Cosmides and Tooby 1991, 493; Symons 1987, 126; Tooby and Cosmides 1990b, 382), these cognitive mechanisms are likely to be adaptations to the adaptive problems of our ancestors. This, Evolutionary Psychologists hold, intimately links psychology with evolutionary theory: "Because the architecture of the human mind acquired its functional organization through the evolutionary process, theories of adaptive function are the logical foundation on which to build theories of the design of cognitive mechanisms" (Ermer et al . 2007, 153–4). While evolutionary theory is used to describe the relevant ancestral problems and to make educated guesses about the information processing cognitive mechanisms that have been shaped by natural selection in response, the task of psychology is to establish that current humans actually possess these mechanisms (see section 2b ).
In Augustine's De Genesi contra Manichæos , on Genesis he says: "To suppose that God formed man from the dust with bodily hands is very childish...God neither formed man with bodily hands nor did he breathe upon him with throat and lips." Augustine suggests in other work his theory of the later development of insects out of carrion, and the adoption of the old emanation or evolution theory, showing that "certain very small animals may not have been created on the fifth and sixth days, but may have originated later from putrefying matter." Concerning Augustine's De Trinitate ( On the Trinity ), White wrote that Augustine "...develops at length the view that in the creation of living beings there was something like a growth—that God is the ultimate author, but works through secondary causes; and finally argues that certain substances are endowed by God with the power of producing certain classes of plants and animals."