Natural Selection: Assistant of the Imaginary "Mother Nature"
The late evolutionist author
Stephen Jay Gould.
Natural selection is evolutionists' favorite mechanism, to which they most frequently attribute creative power. This actually is a process that can be observed in the natural world among living things. But it certainly cannot advance the development of any living thing, much less create a new species, as evolutionists imagine it can.
This natural process was known long before Darwin, but he was the first to assert that it had "creative power." His theory is founded on his belief that the mechanism of natural selection has the power to fuel evolution. But natural selection is based on the premise that living things can continue to survive only if they conform with the natural conditions in which they find themselves. Those individuals not equipped with attributes that ensure harmony with their environment will perish. In other words, natural selection has no power to cause or direct evolution.
One example can illustrate this point. Suppose that two dogs live in the same geographical area. One has long hair, and the other's is comparatively short. If the temperature in their area should fall significantly as a result of ecological change, the longer-haired dog could better resist the cold than the shorter-haired one. In this situation, the long-haired dog has the greater advantage; it would be healthier, live longer and thus, be able to sire more puppies. Within a short time, the number of short-haired dogs would noticeably decrease; they would either migrate to a warmer climate, or their strain would die out. So as a result, longer-haired dogs would be "naturally" selected and enjoy the advantage.
But notice that no new species of dog appeared during this process. Natural selection merely chose between two different already existing breeds of dog. Long-haired dogs did not suddenly come into existence by natural selection, at a time when long-haired dogs did not already exist. It is absolutely impossible that these dogs could evolve into an entirely new species with the passage of time.
In short, natural selection cannot produce new species or new characteristics; it only "selects" from among the attributes of creatures that already exist. And because no new species or characteristic is ever produced, we cannot say that any "evolution" occurs. In other words, natural selection by itself, does not cause evolution.
Nevertheless, evolutionists use natural selection to pull the wool over people's eyes, resorting to illusions to distort the facts. They credit natural selection with a much greater effectiveness than it actually exhibits. They believe that natural selection not only gets rid of the weak, but also creates countless new living species. It is accurate to say that evolutionists want to believe in this process because they've nothing else to rely on. Darwinists' hopes and aspirations play a major role here; they are described by one of the best known evolutionist paleontologists-the late Stephen Jay Gould:
The essence of Darwinism lies in a single phrase: natural selection is the creative force of evolutionary change. No one denies that selection will play a negative role in eliminating the unfit. Darwinian theories require that it create the fit as well. 5
But Darwinists have been unable to prove their aspirations, because not one single example has ever been observed of natural selection causing new life forms to evolve. Colin Patterson, a noted English evolutionist and paleontologist, admits as such:
No one has ever produced a species by mechanisms of natural selection. No one has ever got near it and most of the current argument in neo-Darwinism is about this questions. 6
Surprisingly, even though Darwinists know that natural selection cannot have any creative powers, they continue to believe it. (Just like the bewitched man we described in our introduction, who believes he is getting wet on a sunny day.) Modern evolutionists admit that a mechanism like natural selection removes only weak individuals; it cannot create a complex creature like a human being with his superior qualities, capable of building entire civilizations. But interestingly, such admissions do not change what they believe. It is plain to see that evolutionary theory is in crisis; they witness this for themselves, but won't give up their obsessive preconception that human beings came into being through a process of evolution.
Under the weight of this contradiction, anthropologist J. Hawkes states:
I find it difficult to believe that the extravagant glories of birds, fish, flowers and other living forms were produced solely by natural selection;I find it incredible that human consciousness was such a product. How can man's brain, the instrument which created all the riches of civilization, which served Socrates, Shakespeare, Rembrandt, and Einstein, have been brought into being by a struggle for survival among hunters of wild game in the Pleistocene wilderness? 7
Hawkes' words underscore a very important point. No matter how evolutionists may not want to believe it, no intelligent human being or any other living creature with its amazing qualities could ever have arisen by the mechanism of chance. Similarly, Cemal Yildirim, a leading evolutionist in Turkey, admits, despite his loyalty to the theory, that it is very difficult to believe that natural selection has any creative force. As he writes:
A third and more important criticism is directed at natural selection as an adequate explanatory principle. Living things at all stages of life, from amoebae up through human beings, exhibit an extraordinary order, and a teleological [purpose-oriented] tendency that do not allow any physical and chemical analysis. The mechanical mechanism of chance, or natural selection is unlikely to explain this. Take the example of human eye. Could an organ, with structure and functions of such complexity, delicacy and perfection, have been formed mechanically, without the purposeful involvement of any creative power? Could human being, who form entire civilizations along with works of art, philosophy and science, have evolved through natural selection? Can we explain the love a mother feels for her young through a "blind" mechanism embracing no spiritual element whatsoever? No doubt, biologists (let alone Darwinists) find it hard to offer satisfactory answers to such questions. 8
Despite all this, evolutionists keep on believing that nature and certain mechanisms within it, such as natural selection, can create a sentient human being who can make discoveries, establish nations, and produce works of art. They truly deceive themselves by expecting that one day, science will support their beliefs.
These world-renowned scientists, with their white lab coats and serious expressions, appear cultured and educated. But to see what they really believe, to understand their view of life, we have to take a broad look at these subjects. They may well be intelligent and well-trained, but they believe stories and legends reminiscent of Greek mythology that even children would mistrust.
1- Colin Patterson, "Cladistics", Interview with Brian Leek, Peter Franz, March 4, 1982, BBC.
2- Colin Patterson, "Cladistics," Interview by Brian Leek, Peter Franz, 4 March 1982, BBC
3- H. S. Lipson, "A Physicist's View of Darwin's Theory", Evolution Trends in Plants, Vol 2, No. 1, 1988, p. 6.
4- Although Darwin came up with the claim that his theory was totally independent from that of Lamarck's, he gradually started to rely on Lamarck's assertions. Especially the 6th and the last edition of The Origin of Species is full of examples of Lamarck's "inheritance of acquired traits". See Benjamin Farrington, What Darwin Really Said, New York: Schocken Books, 1966, p. 64.
5- Stephen Jay Gould, "The Return of Hopeful Monsters" Natural History, Vol. 86, July-August 1977, p. 28.
6- Colin Patterson, "Cladistics" Interview with Brian Leek, interviewer Peter Franz, March 4, 1982, BBC.
7- Jacquetta Hawkes, "Nine Tantalizing Mysteries of Nature" New York Times Magazine, 1957, p. 33.
8- Cemal Yildirim, Evrim Kurami ve Bagnazlik (The Theory of Evolution and Bigotry), (Ankara: Bilgi Publishing House, January 1998), p. 185.