New Research Demolishes Evolution


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New Research Demolishes Evolution - Harun Yahya
New Research Demolishes Evolution


The information we have presented throughout this book shows us that the theory of evolution has no scientific basis and that, on the contrary, the claims of evolution manifestly conflict with scientific discoveries. In other words, the power that sustains evolution is not science. Evolution can be defended by some "scientists", but there must be another fundamental agent at work.

That other agent is materialist philosophy.

So the question becomes one of whether the materialist point of view is correct. A method of testing whether a philosophy is true or false is to investigate the claims of that philosophy, which are related to science by using scientific methods. For instance, a philosopher in the 10th century could claim that there was a divine tree on the surface of the moon and that all living things actually grew on the branches of this huge tree like fruits and then fell on to earth. Some people might find this philosophy attractive and believe in it. But in the 20th century, at a time when people have managed to walk on the moon, it is not possible to put forward such a philosophy. Whether such a tree exists there or not can be determined by scientific methods, that is, by observation and experiment.

We can therefore investigate by means of scientific methods the materialist claim: that is, that matter has existed for all eternity and that this matter can organise itself without a super-material Creator and cause life to begin. When we do this, we see that materialism has already collapsed, because the idea that matter has always existed since eternity has been overthrown by the Big Bang theory which shows that universe was created from nothingness. The claim that matter organised itself and brought about life is the claim that we call "the theory of evolution"-the one that this book has been examining and has also shown to have collapsed.


Charles Darwin

Karl Marx

Leon Trotsky

The only reason that Darwin's theory is still defendend despite its obvious refutation by science is the close link between that theory and materialism. Darwin applied materialist philosophy to the natural sciences and advocates of this philosophy, Marksists being foremost among them, go on defending Darwinism no matter what.

One of the most famous contemporary champions of the theory of evolution, the biologist Douglas Futuyma, wrote: "Together with Marx's materialistic theory of history"... Darwin's theory of evolution was a crucial plank in the platform of mechanism and materialism." This is a very clear admission of why the theory of evolution is really so important to its defenders.1
Another famous evolutionist, the paleanthologist Stephen J. Gould said: "Darwin applied a consistent philosophy of materialism to his interpretation of nature".2 Leon Trotsky, one of the masterminds of the Russian Communist Revolution along with Lenin, commented:"The discovery by Darwin was the highest triumph of the dialectic in the whole field of organic matter.".3
However science has shown that Darwinism was not a victory for materialism but rather a sign of that philosophy's overthrow.

1 Douglas Futuyma, Evolutionary Biology, 2nd ed., Sunderland, MA: Sinauer, 1986, p.3
2 Alan Woods and Ted Grant."Marxism and Darwinism", Reason in Revolt: Marxism and Modern Science, London, 1993
3 Alan Woods and Ted Grant."Markism and Darwinism" London, 1993

However, if one is determined to believe in materialism and puts his devotion to the materialist philosophy before everything else, then he does not act like this. If he is "foremost a materialist and then a scientist", he does not abandon materialism when he sees that evolution is belied by science. On the contrary, he attempts to uphold and save materialism by trying to support evolution no matter what. This is exactly the predicament that evolutionists defending the theory of evolution find themselves in today.

Interestingly enough, they also confess this fact from time to time. A well known geneticist and an outspoken evolutionist, Richard C. Lewontin from Harvard University, confesses that he is "foremost a materialist and then a scientist" with these words:

It is not that the methods and institutions of science somehow compel us accept a material explanation of the phenomenal world, but, on the contrary, that we are forced by our a priori adherence to material causes to create an apparatus of investigation and a set of concepts that produce material explanations, no matter how counter-intuitive, no matter how mystifying to the uninitiated. Moreover, that materialism is absolute, so we cannot allow a Divine Foot in the door.71

The term "a priori" that Lewontin uses here is quite important. This philosophical term refers to a presupposition not based on any experimental knowledge. A thought is "a priori" when you consider it as right and accept it to be so even if there is no information available about the correctness of that thought. As evolutionist Lewontin expresses frankly, materialism is an "a priori" given for evolutionists and they try to adjust science to this given. Since materialism definitely necessitates denying the existence of a Creator, they embrace the only alternative they have in hand, which is the theory of evolution. It does not matter to them that evolution has been belied by scientific facts; such scientists have accepted it "a priori" as correct.

This prejudiced conduct leads evolutionists to a belief that "unconscious matter composed itself" which is contrary not only to science but also to reason. Professor of chemistry from New York University and a DNA expert Robert Shapiro, as we have quoted before, explains this belief of evolutionists and the materialist dogma lying at its base as follows:

Another evolutionary principle is therefore needed to take us across the gap from mixtures of simple natural chemicals to the first effective replicator. This principle has not yet been described in detail or demonstrated, but it is anticipated, and given names such as chemical evolution and self-organization of matter. The existence of the principle is taken for granted in the philosophy of dialectical materialism, as applied to the origin of life by Alexander Oparin.72

Evolutionist propaganda, which we constantly come across in the leading Western media organs and in the famous and "esteemed" science magazines, is the outcome of this ideological necessity. Since evolution is considered to be indispensable, it has been turned into a taboo by the circles that set the standards of science.

There are scientists who find themselves in a position where they are forced to defend this far-fetched theory or at least avoid uttering any word against it in order to maintain their reputations. The academicians in the Western countries are obliged to have their articles published in certain science magazines to attain and hold the post of "professorship". All of the magazines dealing with biology are under the control of evolutionists and they do not allow any anti-evolutionist article to appear in their magazines. Therefore every biologist has to conduct his studies under the domination of this theory. They too are part of the established order regarding evolution as an ideological necessity, for which reason, they blindly defend all the "impossible coincidences" we have been examining so far in this book.

When the evolutionist literature is browsed, this ideological commitment to evolution can be easily observed. Professor Ali Demirsoy is the famous advocate of the evolutionary theory in Turkey. According to Demirsoy: the probability of the coincidental formation of Cythochrome-C, an essential protein for survival, is "as unlikely as the possibility of a monkey writing the history of humanity on a typewriter without making any mistakes".73

There is no doubt that to accept such a possibility is actually to oppose the basic principles of reason and common sense. Even a single correct letter written on a page makes it certain that it is written by a person. When one sees a book of world history, it becomes even more certain that the book has been written by a writer. No one with sound reasoning would agree that the letters of such a huge book could have been put together "by chance".

However, it is very interesting to see that the "evolutionist scientist" Prof. Ali Demirsoy accepts this sort of irrational proposition:

In essence, the probability of the formation of a Cytochrome-C sequence is as likely as zero. That is, if life requires a certain sequence, it can be said that this has a probability likely to be realised once in the whole universe. Otherwise some metaphysical powers beyond our definition must have acted in its formation. To accept the latter is not appropriate for the scientific goal. We thus have to look into the first hypothesis.74

The conclusion to be drawn from such pronouncements is that evolution is by no means a theory arrived at through scientific investigation. On the contrary, the form and substance of this theory were dictated by the requirements of materialistic philosophy. It then turned into a belief or dogma in spite of concrete scientific facts. Again, we can clearly see from evolutionist literature that all of this effort indeed has a "purpose". And that purpose precludes any belief that all living things were created by a Creator.

Evolutionists define this purpose as "scientific". However, what they refer to is not science but materialist philosophy. Materialism absolutely rejects the existence of anything "beyond" matter (or of anything supernatural). Science itself is not obliged to accept such a dogma. Science means exploring nature and deriving conclusions from one's findings. If these findings lead to the conclusion that nature is created, science has to accept it. That is the duty of a true scientist; not defending impossible scenarios by clinging to the outdated materialist dogmas of the 19th century.


71 Richard Lewontin, "The Demon-Haunted World", The New York Review of Books, January 9, 1997, p. 28.
72 Robert Shapiro, Origins: A Sceptics Guide to the Creation of Life on Earth. Summit Books, New York: 1986, p. 207.
73 Ali Demirsoy, Kaltm ve Evrim (Inheritance and Evolution), Ankara: Meteksan Publishing Co., 1984, p. 61.
74 Ibid, p. 61.

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