The Essence of Darwinism and the Basis of Modern Orthodoxy 121
frequency. But the unkindest cut of all then holds that this order, the very basis of
Paley's inference about the nature of God, arises not directly from omnipotent
benevolence, but only as a side-consequence of a causal principle of entirely
opposite import—namely, as the incidental effect of organisms struggling for their
own benefit, expressed as reproductive success. Could any argument be more
subversive? One accepts the conventional observation, but then offers an
explanation that not only inverts orthodoxy, but seems to mock the standard
interpretation in a manner that could almost be called cruel. This more radical
version lies at the core of Darwin's argument for natural selection. (Darwin
actually employed both versions of the radical argument against Paley, but for
different aspects of his full case. He invoked oddities and imperfections as his
major evidence for the factuality of evolution (see pp. 111-116). But he used the
more radical version—exquisite adaptation exists in abundance, but its cause
inverts Paley's world— to construct his mechanism for evolutionary change, the
theory of natural selection.)
We all understand, of course, that the force of Darwin's radicalism extends
well beyond the inversion of an explanatory order; he also undercut a primary
source of human comfort and solace. This book cannot address such a vital issue at
any depth, but I must record the point—for this wrenching became so salient in
subsequent human history. If the natural footprints of Paley's God—the source of
our confidence in his character, his goodness and, incidentally, the only hint from
nature that we should accept other revealed doctrines, in particular the idea of
bodily resurrection (1803, pp. 580-581)— must be reconceived as epiphenomena
of a struggle for personal success, then what becomes of nature's beauty,
instruction and solace? What a bitter cup Darwin offers us, compared with Paley's
sweet promise (1803, pp. 578-579): "The hinges in the wings of an earwig, and the
joints of its antennae, are as highly wrought, as if the Creator had had nothing else
to finish. We see no signs of diminution of care by multiplication of objects, or of
distraction of thought by variety. We have no reason to fear, therefore, our being
forgotten, or overlooked, or neglected."
But then, the man who served as the primary focus of Paley's veneration had
also promised that the truth would make us free; and Darwin justly argued that
nature cannot provide the source of morality or comfort in any case.
Darwin and Adam Smith
Many scientists fail to recognize that all mental activity must occur in social
contexts, and that a variety of cultural influences must therefore impact all
scientific work. Those who do note the necessary link usually view cultural
embeddedness as an invariably negative component of inquiry—a set of biases that
can only distort scientific conclusions, and that should be identified for combat.
But cultural influences can also facilitate scientific change, for incidental reasons
to be sure, but with crucially positive results nonetheless— the exaptive principle
that evolutionists, above all, should grasp and honor!