This 1847 diagram by Richard Owen shows his conceptual archetype for all vertebrates.
Another source of opposition to transmutation was a school of naturalists who were influenced by the German philosophers and naturalists associated with idealism, such as Goethe, Hegel and Lorenz Oken. Idealists such as Louis Agassiz and Richard Owen believed that each species was fixed and unchangeable because it represented an idea in the mind of the creator. They believed that relationships between species could be discerned from developmental patterns in embryology, as well as in the fossil record: but that these relationships represented an underlying pattern of divine thought, with progressive creation leading to increasing complexity and culminating in humanity. Owen developed the idea of "archetypes" in the Divine mind that would produce a sequence of species related by anatomical homologies, such as vertebrate limbs. Owen was concerned by the political implications of the ideas of transmutationists like Robert Grant, and he led a public campaign by conservatives that successfully marginalized Grant in the scientific community. In his famous 1841 paper, which coined the term dinosaur for the giant reptiles discovered by Buckland and Gideon Mantell, Owen argued that these reptiles contradicted the transmutational ideas of Lamarck because they were more sophisticated than the reptiles of the modern world. Darwin would make good use of the homologies analyzed by Owen in his own theory, but the harsh treatment of Grant, along with the controversy surrounding Vestiges, would be factors in his decision to ensure that his theory was fully supported by facts and arguments before publishing his ideas.[8][17][18]
As evolution became widely accepted in the 1870s, caricatures of Charles Darwin with an ape or monkey body symbolised evolution.[292]
In the 19th century, particularly after the publication of On the Origin of Species in 1859, the idea that life had evolved was an active source of academic debate centred on the philosophical, social and religious implications of evolution. Today, the modern evolutionary synthesis is accepted by a vast majority of scientists.[49] However, evolution remains a contentious concept for some theists.[293]

While various religions and denominations have reconciled their beliefs with evolution through concepts such as theistic evolution, there are creationists who believe that evolution is contradicted by the creation myths found in their religions and who raise various objections to evolution.[144][294][295] As had been demonstrated by responses to the publication of Vestiges of the Natural History of Creation in 1844, the most controversial aspect of evolutionary biology is the implication of human evolution that humans share common ancestry with apes and that the mental and moral faculties of humanity have the same typ

 also influenced some younger naturalists, including Alfred Russel Wallace, to take an interest in the idea of transmutation.[12]

Opposition to transmutation[edit]
Ideas about the transmutation of species were strongly associated with the radical materialism of the enlightenment and were greeted with hostility by more conservative thinkers. Cuvier attacked the ideas of Lamarck and Geoffroy Saint-Hilaire, agreeing with Aristotle that species were immutable. Cuvier believed that the individual parts of an animal were too closely correlated with one another to allow for one part of the anatomy to change in isolation from the others, and argued that the fossil record showed patterns of catastrophic extinctions followed by re-population, rather than gradual change over time. He also noted that drawings of animals and animal mummies from Egypt, which were thousands of years old, showed no signs of change when compared with modern animals. The strength of Cuvier's arguments and his reputation as a leading scientist helped keep transmutational ideas out of the scientific mainstream for decades.[13]

In Britain, where the philosophy of natural theology remained influential, William Paley wrote the book Natural Theology with its famous watchmaker analogy, at least in part as a response to the transmutational ideas of Erasmus Darwin.[14] Geologists influenced by natural theology, such as Buckland and Sedgwick, made a regular practice of attacking the evolutionary ideas of Lamarck and Grant, and Sedgwick wrote a famously harsh review of The Vestiges of the Natural History of Creation.[15][16] Although the geologist Charles Lyell opposed scriptural geology he also believed in the immutability of species, and in his Principles of Geology (1830–1833), criticized and dismissed Lamarck's theories of development. Instead, he advocated a form of progressive creation, in which each species had its "centre of creation" and was designed for this particular habitat, but would go extinct when this habitat changed.[8]