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."388
biologist Douglas Futuyma writes, "Together with Marx's materialist
theory of history and societyÖ. Darwin hewed the final
planks of the platform of mechanism and materialism."389
And the evolutionary paleontologist Stephen Jay Gould says,
"Darwin applied a consistent philosophy of materialism
to his interpretation of nature."390
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. This makes belief in a Creator impossible, of course,
because if matter has always existed, and if everything consists
of matter, then there can be no supramaterial Creator who
So the question becomes one of whether the materialist
point of view is correct. 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
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:
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.391
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 sacred cow 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 established order, which regards
evolution as an ideological necessity, which is why they blindly
defend all the "impossible coincidences" we have been examining
in this site.
388 Alan Woods, Ted Grant.
"Marxism and Darwinism," Reason in Revolt: Marxism and Modern
Science, London, 1993
389 Douglas Futuyma, Evolutionary Biology,
2. b., MA: Sinauer, Sunderland, 1986, p. 4. (emphasis added)
390 Alan Woods, Ted Grant, "Marxism and
Darwinism," Reason in Revolt: Marxism and Modern Science,
London, 1993. (emphasis added)
391 Richard Lewontin, "The Demon-Haunted
World," The New York Review of Books, January 9,
1997, p. 28. (emphasis added)