Distinguishing Between Science and Materialism
The information we have considered throughout this book has shown us that the theory of evolution has no scientific basis, and that, on the contrary, evolutionist claims conflict with scientific facts. In other words, the force that keeps evolution alive is not science. Evolution may be maintained by some "scientists," but behind it there is another influence at work.
This other influence is materialist philosophy. The theory of evolution is simply materialist philosophy applied to nature, and those who support that philosophy do so despite the scientific evidence.
This relationship between materialism and the theory of evolution is accepted by "authorities" on these concepts. For example, the discovery of Darwin was described by Leon Trotsky as "the highest triumph of the dialectic in the whole field of organic matter."382
The evolutionary biologist Douglas Futuyma writes, "Together with Marx's materialist theory of history and society…. Darwin hewed the final planks of the platform of mechanism and materialism."383 And the evolutionary paleontologist Stephen Jay Gould says, "Darwin applied a consistent philosophy of materialism to his interpretation of nature."384
Materialist philosophy is one of the oldest beliefs in the world, and assumes the absolute and exclusive existence of matter as its basic principle. According to this view, matter has always existed, and everything that exists consists of matter. Materialism denies the evident existence of a Creator.
So the question becomes one of why the materialist point of view is false. One method of testing whether a philosophy is true or false is to investigate the claims it makes about science by using scientific methods. For instance, a philosopher in the tenth century could have claimed 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 fruit, and then fell off onto the earth. Some people might have found this philosophy attractive and believed in it. But in the twentyfirst century, at a time when man has managed to walk on the moon, it is no longer possible to seriously hold such a belief. 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 matter has existed for all eternity and that this matter can organize itself without a supramaterial Creator and cause life to begin. When we do this, we see that materialism has already collapsed, because the idea that matter has existed since the beginning of time has been overthrown by the Big Bang theory which shows that the universe was created from nothingness. The claim that matter organized itself and created life is the claim that we call the theory of evolution—which this book has been examining—and which has been shown to have collapsed.
However, if someone is determined to believe in materialism and puts his devotion to materialist philosophy before everything else, then he will act differently. If he is a materialist first and a scientist second, he will not abandon materialism when he sees that evolution is disproved by science. On the contrary, he will attempt to uphold and defend 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 outspoken evolutionist, Richard C. Lewontin from Harvard University, confesses that he is "a materialist first and a scientist second" in these words:
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 to be correct and accept it as so even if there is no information available to confirm it. As the evolutionist Lewontin frankly states, materialism is an "a priori" commitment for evolutionists, who then try to adapt science to this preconception. Since materialism definitely necessitates denying the existence of a Creator, they embrace the only alternative they have to hand, which is the theory of evolution. It does not matter to such scientists that evolution has been belied by scientific facts, because they have accepted it "a priori" as true.
This prejudiced behavior leads evolutionists to a belief that "unconscious matter composed itself," which is contrary not only to science, but also to reason. The concept of "the self-organization of matter," which we examined in an earlier chapter, is an expression of this.
Evolutionist propaganda, which we constantly come across in the Western media and in well-known 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 subject by the circles that set the standards of science.
Some scientists 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. Academics in Western countries have to have articles published in certain scientific journals in order to attain and hold onto their professorships. All of the journals dealing with biology are under the control of evolutionists, and they do not allow any anti-evolutionist article to appear in them. Biologists, therefore, have to conduct their research under the domination of this theory. They, too, are part of the materialist order, which regards evolution as an ideological necessity, which is why they blindly defend all the "impossible coincidences" we have been examining in this book.
The Definition of the "Scientific Cause"
The German biologist Hoimar von Ditfurth, a prominent evolutionist, is a good example of this bigoted materialist understanding. After Ditfurth cites an example of the extremely complex composition of life, this is what he says concerning the question of whether it could have emerged by chance or not:
There is no doubt that to accept such a possibility is actually to reject the basic principles of reason and common sense. Even one single correctly formed letter written on a page makes it certain that it was written by a person. When one sees a book of world history, it becomes even more certain that the book has been written by an author. No logical person would agree that the letters in such a huge book could have been put together "by chance."
However, it is very interesting to see that the evolutionist scientist Professor Ali Demirsoy accepts this sort of irrational proposition:
Demirsoy writes that he prefers the impossible, in order not to have to accept supernatural forces—in other words, the existence of a Creator. However, the aim of science is not to avoid accepting the existence of supernatural forces. Science can get nowhere with such an aim. It should simply observe nature, free of all prejudices, and draw conclusions from these observations. If these results indicate that there is planning by a supernatural intelligence, which is the case in every corner of the universe, then science must accept the fact.
Under close examination, what they call the "scientific cause" is actually the materialist dogma that only matter exists and that all of nature can be explained by material processes. This is not a "scientific cause," or anything like it; it is just materialist philosophy. This philosophy hides behind such superficial words as "scientific cause" and obliges scientists to accept quite unscientific conclusions. Not surprisingly, when Demirsoy cites another subject—the origins of the mitochondria in the cell—he openly accepts chance as an explanation, even though it is "quite contrary to scientific thought":
The conclusion to be drawn from such pronouncements is that evolution is not 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, from evolutionist literature, we can clearly see that all of this effort has a "purpose"—a purpose that requires maintaining, at no matter what cost, that living things were not created.
Coming to Terms with the Shocks
As we recently stressed, materialism is the belief that categorically rejects the existence of the nonmaterial (or the "supernatural"). Science, on the other hand, is under no obligation to accept such a dogma. The duty of science is to observe nature and produce results.
And science does reveal the fact that living things were created. This is something demonstrated by scientific discoveries. When we examine the fantastically complex structures in living things, we see that they possess such extraordinary features that they can never be accounted for by natural processes and coincidences. Every instance of extraordinary feature is evidence for an intelligence that brought it into being; therefore, we must conclude that life, too, was created by a power. This power belongs to a nonmaterial wisdom—the superior wisdom of the All-Powerful Allah, Who rules all of nature… In short, life and all living things were created. This is not a dogmatic belief like materialism, but a plain fact revealed by scientific observation and experiment.
We see that this fact comes as a terrible shock for scientists who are used to believing in materialism, and that materialism is a science. See how this shock is described by Michael Behe, one of the most important scientists to stand against the theory of evolution in the world today:
Mankind has been freed from such dogmas as that the world is flat, or that it is the center of the universe. And it is now being freed from the materialist and evolutionist dogma that life came about by itself.
The duty that befalls a true scientist in this respect, is to do away with materialist dogma and evaluate the origin of life and living things with the honesty and objectivity befitting a real scientist. A real scientist must come to terms with the "shock," and not tie himself to outdated nineteenth-century dogmas and defend impossible scenarios.
382 Alan Woods, Ted Grant. "Marxism and Darwinism," Reason in Revolt: Marxism and Modern Science, London, 1993
383 Douglas Futuyma, Evolutionary Biology, 2. b., MA: Sinauer, Sunderland, 1986, p. 4. (emphasis added)
384 Alan Woods, Ted Grant, "Marxism and Darwinism," Reason in Revolt: Marxism and Modern Science, London, 1993. (emphasis added)
385 Richard Lewontin, "The Demon-Haunted World," The New York Review of Books, January 9, 1997, p. 28. (emphasis added)
386 Hoimar Von Dithfurth, Im Anfang War Der Wasserstoff (Secret Night of the Dinosaurs), vol. 2, p. 64. (emphasis added)
387 Prof. Dr. Ali Demirsoy, Kalitim ve Evrim (Inheritance and Evolution), Meteksan Publishing Co., Ankara, 1984, p. 61. (emphasis added)
388 Ali Demirsoy, Kalitim ve Evrim (Inheritance and Evolution), Meteksan Publishing Co., Ankara, 1984, p. 61. (emphasis added)
389 Ali Demirsoy, Kalitim ve Evrim (Inheritance and Evolution), Meteksan Publishing Co., Ankara, 1984, p. 94-95. (emphasis added)
390 Michael J. Behe, Darwin's Black Box, The Free Press, New York, 1996, pp. 252-53.