The ideology and philosophy of anti-evolution
by
Carstonio
10/22/2009, 11:37 AM #
Mehmet Gormez has it backward - it's the objection to evolutionary theory that is ideological, not the the theory itself.
Although the objection takes different forms among various religions and philosophies, at its core is the belief in human specialness. Opponents at least as far back as Benjamin Disraeli have misinterpreted evolution as a value position, claiming that it proclaims humans to be no better than animals. What opponents don't understand, or choose not to understand, is that value is a human creation and not a natural entity. Humans choose to deem the species as better than animals. Science doesn't (or shouldn't) assign human value to anything in the universe. Even the word "normal" in a scientific context merely connotes prevalence, unlike the cultural context which treats deviation from normal as wrong or bad.
Accordingly, the evolutionary theory is value-neutral for all species, human and otherwise. Even many people who accept evolution do not understand this, mistakenly believing that the survival or extinction of a species amounts to a judgment of a species. (http://www.smithsonianmag.com/arts-culture/The-Last-Page-Darwin-for-Dads.html) The real problem is that people want to believe that everything happens for a reason or purpose, when in fact there is no evidence for either. The idea that our existence could be due to an undirected process seems terrifying to many. Perhaps that's because again, they misinterpret this as undermining human specialness. Or perhaps the terror comes from the realization that the evolutionary process could have gone in another direction that wouldn't have led to human existence.
Gormez's rant about Masonic scientific conspiracies is reminiscent of the rants by the Pat Robertsons and Bill Donahues about secularist conspiracies against Christianity. I suspect that both have roots in fear of social change. The modern creationist movement in America is mostly a political phenomenon, a reaction to the social changes of the 1960s which included Epperson v. Arkansas as well as Engle v. Vitale. Those two issues, taken together, make convenient scapegoats for Christian Dominionists fearful or resentful of those changes.
I suspect a similar phenomenon is at work with the Muslim movement that Mehmet Gormez exemplifies. Middle Eastern cultures were once leaders in scientific and intellectual pursuits, but the cultures stagnated toward the end of the Middle Ages. The colonial period and the growth of the Western world's economic and information power seems to have produced massive culture shock for many Muslims. My theory is that because of that shock, Gormez and his followers are mistakenly lumping in Darwinism with their other notions about Western imperialism, seeing it as another foreign idea diluting their culture like McDonald's or hip-hop music.