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Industrial melanism is an example of (a)Neo -lamarckism (b)Neo- darwinism (C)Mutation (d)Natural selection?
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Industrial Melanism and its explanation

Industrial melanism is a phenomenon where the frequency of dark-colored individuals increases in a population due to industrial pollution. This phenomenon was first observed in peppered moths in England during the Industrial Revolution.

Neo-Lamarckism and Industrial Melanism

Neo-Lamarckism is a theory that suggests that organisms can pass on acquired traits to their offspring. This theory is not applicable to industrial melanism because the change in coloration is not due to an acquired trait that can be passed on to offspring. Instead, it is caused by a change in the frequency of existing genetic variants in a population.

Neo-Darwinism and Industrial Melanism

Neo-Darwinism is a theory that explains evolution through natural selection and genetic variation. Industrial melanism is an example of neo-Darwinism because the change in frequency of dark-colored individuals is due to natural selection acting on existing genetic variation.

Mutation and Industrial Melanism

Mutation is a process that creates new genetic variation. While mutation may have played a role in the original appearance of the dark-colored variant in peppered moths, it is not the cause of the increase in frequency of dark-colored individuals in industrialized areas. The increase in frequency is due to natural selection acting on existing genetic variation.

Natural Selection and Industrial Melanism

Natural selection is the process by which certain traits become more or less common in a population based on their impact on survival and reproduction. In the case of industrial melanism, the increase in frequency of dark-colored individuals is due to natural selection. Dark coloration provides a survival advantage in industrialized areas where pollution has darkened the environment. This advantage allows dark-colored individuals to survive and reproduce more successfully than light-colored individuals, leading to an increase in the frequency of the dark-colored variant in the population.

In conclusion, industrial melanism is an example of neo-Darwinism because the change in frequency of dark-colored individuals is due to natural selection acting on existing genetic variation, not an acquired trait that can be passed on to offspring.
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That the doctrines connected with the name of Mr Darwin are altering our principles has become a sort of commonplace thing to say. And moral principles are said to share in this general transformation. Now, to pass by other subjects, I do not see why Darwinism need change our ultimate moral ideas. It was not to modify our conception of the end, either for the community, or the individual, unless we have been holding views, which long before Darwin were out of date. As to the principles of ethics I perceive, in short, no sign of revolution. Darwinism has indeed helped many to truer conception of the end, but I cannot admit that it has either originated or modified that conception.And yet in ethics Darwinism after all perhaps may be revolutionary, it may lead not to another view about the end, but to a different way of regarding the relative importance of the means. For in the ordinary moral creed those means seem estimated on no rational principle.Our creed appears rather to be an irrational mixture of shaking elements. We have the moral code of Christianity, accepted in part; rejected practically by all save a few fanatics. But we do not realise how in its very principle the Christian ideals are false. And when we reject this code for another and in part a sounder morality, we are in the same condition of blindness and of practical confusion. It is here that Darwinism, with all the tendencies we may group under that name, seems destined to intervene. It will make itself felt, I believe, more and more effectually. It may force on us in some points a correction of our moral views, and a return to a non-Christian and perhaps a Hellenic ideal. I propose to illustrate here these general statements by some remarks on Retribution.Darwinism, I have said, has not even modified our ideas of the Chief Good. We may take that as - the welfare of the community realised in its members. There is, of course, a question as to meaning to be given to welfare.We may identify that with mere pleasure, or gain with mere system, or may rather view both as inseparable aspects of perfection and individuality. And the extent and nature of the community would once more be a subject for some discussion. But we are forced to enter on these controversies here. We may leave welfare undefined, and for present purpose need not distinguish the community from the state. The welfare of this whole exists, of course, nowhere outside the individuals, and the individuals again have rights and duties only as members in the whole.Q. What is most probably the authors opinion of the existing moral principles of the people?

That the doctrines connected with the name of Mr Darwin are altering our principles has become a sort of commonplace thing to say. And moral principles are said to share in this general transformation. Now, to pass by other subjects, I do not see why Darwinism need change our ultimate moral ideas. It was not to modify our conception of the end, either for the community, or the individual, unless we have been holding views, which long before Darwin were out of date. As to the principles of ethics I perceive, in short, no sign of revolution. Darwinism has indeed helped many to truer conception of the end, but I cannot admit that it has either originated or modified that conception.And yet in ethics Darwinism after all perhaps may be revolutionary, it may lead not to another view about the end, but to a different way of regarding the relative importance of the means. For in the ordinary moral creed those means seem estimated on no rational principle.Our creed appears rather to be an irrational mixture of jarring elements. We have the moral code of Christianity, accepted in part; rejected practically by all save a few fanatics. But we do not realise how in its very principle the Christian ideals are false. And when we reject this code for another and in part a sounder morality, we are in the same condition of blindness and of practical confusion. It is here that Darwinism, with all the tendencies we may group under that name, seems destined to intervene. It will make itself felt, I believe, more and more effectually. It may force on us in some points a correction of our moral views, and a return to a non-Christian and perhaps a Hellenic ideal. I propose to illustrate here these general statements by some remarks on Punishment.Darwinism, I have said, has not even modified our ideas of the Chief Good. We may take that as - the welfare of the community realised in its members. There is, of course, a question as to meaning to be given to welfare.We may identify that with mere pleasure, or gain with mere system, or may rather view both as inseparable aspects of perfection and individuality. And the extent and nature of the community would once more be a subject for some discussion. But we are forced to enter on these controversies here. We may leave welfare undefined, and for present purpose need not distinguish the community from the state. The welfare of this whole exists, of course, nowhere outside the individuals, and the individuals again have rights and duties only as members in the whole.Q. According to the author, the moral code of Christianity

Industrial melanism is an example of (a)Neo -lamarckism (b)Neo- darwinism (C)Mutation (d)Natural selection?
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