3 Haziran 2013 Pazartesi

Darwinism's Spread and The Relationship Between Communism and Capitalism

When we investigate Darwinism's political influence, keep in mind that this theory is related not to one single ideology, but to many seemingly different ones. Apart from Communism, the wide spectrum of ideologies relying on Darwinism includes racism, imperialism, capitalism, and fascism. The common point that all these apparently independent, even contrary, ideologies share is their opposition to monotheistic religions and whatever moral values that these religions inculcate.
These ideologies' leaders see religious beliefs and values as impediments, and use Darwinism as a weapon to destroy them. Ironically, by opening a "breathing room" for their own ideologies in this way, they only strengthen competing ideologies. For example, capitalists claim that a Darwinist outlook is needed to legitimate the ruthless "struggle to survive" evident in the free market. In this way, they support the very Communism that they oppose.
Anton Pannekoek's book Marxism and Darwinism refers to this interesting paradox. He describes the support given to Darwinism by the bourgeoisie (Europe's wealthy capitalist class) in these words:
That Marxism owes its importance and position only to the role it takes in the proletarian class struggle, is known to all…Yet it is not hard to see that in reality Darwinism had to undergo the same experiences as Marxism. Darwinism is not a mere abstract theory which was adopted by the scientific world after discussing and testing it in a mere objective manner. No, immediately after Darwinism made its appearance, it had its enthusiastic advocates and passionate opponents… Darwinism, too, played a role in the class-struggle, and it is owing to this role that it spread so rapidly and had enthusiastic advocates and venomous opponents.
Darwinism served as a tool to the bourgeoisie in their struggle against the feudal class, against the nobility, clergy-rights and feudal lords. …What the bourgeoisie wanted was to get rid of the old ruling powers standing in their way… With the aid of religion the priests held the great mass in subjection and ready to oppose the demands of the bourgeoisie…Natural science became a weapon in the opposition to belief and tradition; science and the newly discovered natural laws were put forward; it was with these weapons that the bourgeoisie fought…
Darwinism came at the desired time; Darwin's theory that man is the descendant of a lower animal destroyed the entire foundation of Christian dogma. It is for this reason that as soon as Darwinism made its appearance, the bourgeoisie grasped it with great zeal…Under these circumstances, even the scientific discussions were carried on with the zeal and passion of a class struggle. The writings that appeared pro and con on Darwin have therefore the character of social polemics, despite the fact that they bear the names of scientific authors.11
Lenin wrote that the Communists on the same side with the bourgeoisie against religion. Lenin's interpretation, the conflict between communism and capitalism is really just an "internal conflict" is the common enemy of these two materialist ideology is religion.
The spread of Darwinism actually happened this way. The forces that held sway in Europe saw Darwinism as a rare opportunity to legitimate the capitalist order they had established in their own countries, and their imperialist colonial systems throughout the world. (For details, refer to Disasters Darwinism Brought to Humanity, Harun Yahya, Attique Publishers, 2000.) Darwinism's scientific inconsistency, its imaginary suppositions and nonsensical claims have totally been ignored. Those who regard it as a weapon against religion and morality have disseminated it for ideological purposes.
But the bourgeoisie—that is, the capitalist class responsible for Darwinism's dissemination—have supported both this theory and its rival. Why? Because Darwinism's spread and the concomitant destruction of religious belief have benefited Marxism as much they have capitalism. Religion teaches such values as moderation, modesty, brotherhood, self-sacrifice and compassion. With these removed, society becomes a savage arena in which the "struggle for survival" among capitalists goes on, much as does the class struggle between capitalists and Communists.
In the fall of 1871, European naturalists gathered at an international congress. One of the speakers, the German statesman and naturalist Rudolf Virchow, said, "Be careful of this theory, for this theory is very nearly related to the theory that caused so much dread in our neighboring country."12 The country he meant was France, and the theory was French Communism, which created the bloody Paris Commune of that year. (The Commune was a citywide revolt led by the Communists, at a time when France was weakened after losing the Franco-Prussian War. For months, directors of the Commune administered the city. Widespread assaults were organized against religious centers and the clergy.)
Paris, communards
Clergy are lined up for execution in front of a firing squad of Paris Communards.
Finally, despite their differences, both capitalists and Communists found common ground in their opposition to religion, and for that opposition, they found great support in Darwinism. For this reason, Communists believe that before the revolution can occur, a society must first become capitalist.. According to this idea, along with the general adoption of capitalist morality (where Darwinist propaganda plays a vital role), a society must first discard religion before Communism can grow. In Vladimir Lenin's 1909 article titled "The Attitude of the Workers' Party to Religion," the Communist leader describes the role played by the capitalist bourgeoisie in opposing religion:
. . . the task of combating religion is historically the task of the revolutionary bourgeoisie. In the West, this task was to a large extent performed by bourgeois democracy, in the epoch of its revolutions against feudalism and medievalism… Both France and Germany have a tradition of bourgeois war on religion, which began long before socialism (the Encyclopaedists and Feuerbach). In Russia, because of the conditions of our bourgeois-democratic revolution, this task too falls almost entirely on the shoulders of the working class.13
Lenin is saying that capitalists have the obligation to wage war against religion, as they have in Europe; that because the capitalist class does not exist in Russia, he and his party will undertake this war against religion. His words show that in essence, the opposition between capitalism and Communism is an "inner conflict" only. Actually, these two forces' common enemy is religion.
Communists are clearly attempting to erode societies, alienate people from the truth, and weaken their moral values and humanity, so as to make them accept their own irreligious system. But none of their attacks against religion can succeed at all. Don't forget, many have tried to destroy true religion in the past, disobeying God's apostles and turning away from His holy Books. But their fate is the same: God afflicts some of those who fight against His religion with troubles in this world, while others must wait for the Last Day to receive their painful torment. As the Qur'an (40:4-6) announces,
No one disputes God's Signs except those who disbelieve. Do not let their free movement about the earth deceive you. The people of Noah denied the truth before them, and the Confederates after them. Every nation planned to seize its Messenger and used false arguments to rebut the truth. So I seized them, and how [awful] was My punishment! So your Lord's Words about those who disbelieve proved true, that they are indeed the Companions of the Fire.
The Common Delirium Fascism and Communism: Darwinist Conflict
Marx, the founder of Communism, stated that the only way to achieve historical development is through conflict. He thought that society and ideas could advance only by means of war and revolution; and maintained that everything would stay as it was, if not for struggle and opposition. By saying "Force is the midwife of every old society pregnant with a new one," Karl Marx 1 summoned millions to war, bloodshed, and slaughter.
These ideas of Marx won many supporters over the years. The Communist leader Lenin who presided over the cruelest slaughters, believed that "development is the 'struggle' of opposites."2 He thought that this struggle must be formed through bloodshed.
Like the Communist leaders, Fascist leaders too believe that violence, revolution and war are the only means to advancement.'Heinrich von Treitschke, the racist historian who was the most important influence in forming Hitler's ideas, said, "nations could not prosper without intense competition, like the struggle for survival of Darwin…3Mussolini was another Fascist leader who believed that violence was the motive force in history and that struggle would bring revolution.
For him, "the reluctance of England to engage in war only proved the evolutionary decadence of the British Empire."4 Each of these ideologies' basic support is the struggle for life that, Darwin claimed, exists in nature. The conflict that forms the basis of Marx's dialectical materialism, and fascism's claim that conflict is a motive force, are nothing more that Darwin's theory of evolution applied to the social sciences.
These ideologies gave birth to two results: claims that continuous conflict is necessary, and steps to eradicate humanity completely, leading to endless bloodshed. Anyone adopting these ideologies can't avoid being in constant conflict with others, subjecting them to cruelty and bloodshed in the name of progress. They destroy peace and well being, as well as the love, respect, self-sacrifice and sharing that God has commanded among people. Because of these ideologies, the last century was an era of pain and misery.On the contrary, violence and slaughter are not necessary. Polarities are everywhere: night and day, light and darkness, negative and positive, hot and cold, good and bad. But these oppositions have been created to emphasize beauty and to bring into being moral values like tolerance, forgiveness, and peace. The same situation applies to the realm of ideas. The fact that people think differently is no reason for them to kill and massacre one another.
God commands people to behave well towards their enemies and speak good words to people: A good action and a bad action are not the same. Repel the bad with something better and, if there is enmity between you and someone else, he will be like a bosom friend. (Qur'an, 41:34) As the Qur'an says, people of conscience and intelligence solve every contention in an atmosphere of peace, trust and tolerance. Those who cannot understand this and believe in the deceit of dialectical materialism have fought with one another for years, grappled with one another like wild animals and finally have lost their power as a nation. God reveals the truth in the following verse from the Qur'an (8:46): Obey God and His Messenger and do not quarrel among yourselves, lest you lose heart and your momentum disappear. And be steadfast. God is with the steadfast.
As this verse says, people have departed from the way of God that His prophets revealed. Instead of establishing peace, they have turned the Earth into a breeding ground for cruelty. For this reason, they have lost all their power and have led themselves to destruction. It must not be forgotten that the moral virtues commanded in the Qur'an—compassion, mercy, self-sacrifice, tolerance, justice—are the only sources of strength for people and nations alike. Nonsense like dialectical materialism, the product of irreligious foolishness, brings only pain and disaster. The only way for people to find salvation, well-being, and security in this world is to live according to the moral teaching that God has commanded in the Qur'an.
1. 1- Das Capital, Vol. I, 1955, p. 603
2. V. I. Lenin, "On the Question of Dialectics," Collected Works, Volume 38, p. 359
3. - L. Poliakov, Le Mythe Aryen, Editions Complexe, Calmann-Lévy, Bruxelles, 1987, p. 343
4. Robert E. D. Clark, Darwin:Before and After, London, Paternoster Press, 1948, p. 115

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