Richard Dawkins’ level of hypocrisy should severely undermine his credibility among his followers...

Dawkins’ Unholy Trinity: 

Incoherency, Hypocrisy and Bigotry

By Scott Ventureyra

Earlier this month, the BBC interviewed E.O. Wilson (a highly reputable emeritus Professor of Entomology at Harvard University) asking him about his differing views on natural selection with Richard Dawkins. He responded that:

There is no dispute between me and Richard Dawkins and there never has been, because he’s a journalist, and journalists are people that report what the scientists have found and the arguments I’ve had have actually been with scientists doing research.

Although Dawkins possesses a PhD in zoology, the majority of his scientific research ended in the 1970s according to his publication list. Since then he has been, as Wilson states, nothing more than a science journalist. Yet, Dawkins has consistently declared that, “there is no serious scientist who doubts that evolution is a fact.” My motivation here is not to dispute the findings of evolutionary biology but to point out Dawkins’ hypocrisy. The truth is that there are many scientists, even biologists, who deny that evolution is a fact but are light years ahead of Dawkins in terms of research and peer reviewed publications. Here are just a few verifiable examples: Dean H. Kenyon, John C. Sanford and Henry F. Schaefer III. Clearly Dawkins is not in a position to make declarations as to what constitutes a “serious scientist.”

In his treatise on Darwinism, The Blind Watchmaker (1986), Dawkins writes:

In a universe of electrons and selfish genes, blind physical forces and genetic replication, some people are going to get hurt, other people are going to get lucky, and you won’t find any rhyme or reason in it, nor any justice. The universe that we observe has precisely the properties we should expect if there is, at bottom, no design, no purpose, no evil, no good, nothing but pitiless indifference.

Nothing Dawkins has written since then indicates that he’s changed his mind. If he hasn’t, then he still believes that, in our universe, there is no good or evil. And yet, Dawkins made headlines this August, twenty-eight years later, with a proclamation that it’s immoral for a mother not to abort a foetus that has Down’s syndrome. Has Dawkins changed his mind? Has he decided we can say certain actions (like abortion) are not “indifferent” but either “good” or “bad”—for the troubled mother, or for others in her family, or, on any of a number of grounds, for society?

Several questions arise from Dawkins’ recent declaration in light of his atheistic materialism.

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