Posted on 02/10/2003 1:34:15 PM PST by Remedy
Yale trained Benjamin Spock, M.D., is the author of one of the bestselling nonfiction books of all time, a guide for parents titled, Baby and Child Care. First published in 1946, it has sold over 50 million copies and has been translated into 42 languages. His writings and ideas have influenced so many millions of mothers that he has been called affectionately the nation's "baby doctor" (Spock and Morgan, 1989; Bell, 1966). His influence in the world has been so profound that Dr. Spock was named one of the hundred most important people in the twentieth century by Life magazine (Maier, 1998, p. 298). He also is widely considered the most influential child care authority of the twentieth century (Britannica Year in Review, 1998).
During his long and distinguished professional career, Dr. Spock taught at several of the nation's leading institutions of higher learning, including Cornell University, the University of Minnesota, and Case Western Reserve University. Always a good student, he graduated first in his class at Columbia University Medical School (Lewkonia, 1998, p. 825). His lifelong interest in, and love for, people made him develop into an astute observer of the human condition (Philpot, 1979). His interest in this field motivated him to author a dozen books and hundreds of articles on child care and the major social problems of our age. He was active in helping humanity in numerous organizations until he died in March of 1998, a few weeks before his 95th birthday (Lewkonia, 1998; Collum, 1998).
Dr. Spock was first introduced to Darwinism at Yale University, and he referenced Darwin and his ideas several times in his books. Even in his classic work, Baby and Child Care, under the subheading, "They're repeating the whole history of the human race," Spock wrote that watching a baby grow is "full of meaning" because,
the development of each individual child retraces the whole history of the human race, physically and spiritually, step by step. Babies start off in the womb as a single tiny cell, just the way the first living thing appeared in the ocean. Weeks later, as they lie in the amniotic fluid in the womb, they have gills like fish. Toward the end of the first year of life, when they learn to clamber to their feet, they're celebrating that period millions of years ago when our ancestors got up off all fours. It's just at that time that babies are learning to use their fingers with skill and delicacy. Our ancestors stood up because they had found more useful things to do with their hands than walking on them (Spock and Rothenberg, 1992, p. 301).
Spock Recognizes the Harm That Darwinism Did to Society
Dr. Spock eventually recognized the serious harm that Darwinism had done to people's lives and to society in general (Bloom, 1972). The insight Dr. Spock gained is the story of many individuals of our time. His biographer, Lynn Bloom, stated that it was inevitable that Spock, "frustrated in his attempts to express fully his views on various social or political issues in magazine columns," would elaborate his conclusions in a book. His book, which Bloom calls "Spock's spiritual autobiography," was "the distillation of a lifetime of his varied thoughts on the problems of modern western man, Americans in particular." In this book he concluded that man has lost his belief in himself and his sense of direction because the concepts of evolution, of psychology, and of sociology have undermined the authority of religion and man's identification with God.
They have induced man to belittle himself, to conceive of himself as merely an animal divisible into a number of mechanical parts and drives (Bloom, p. 213, emphasis mine).
In his spiritual autobiography, Dr. Spock notes that he was reared in a family "with stern morals even by New England standards." He then admitted that he tried to free himself from these strict standards throughout his adolescence and young adulthood because he believed then that a "knowledge of biology, psychology, and sociology should offer sufficient guides for a modern man." His lifetime of reading, practicing as a pediatrician, college teaching, talking with parents, and researching the problems of Western society caused him to,
come to realize that the worst problems of America-illegal war, racial injustice, unnecessary poverty, for example are caused not by lack of knowledge or means [to solve these problems] but by moral blindness or confusion (1970, p. 207, emphasis and bracketed item mine).
Table I shows the increase in some major social problems that have occurred in the past half century alone. Obviously these problems are due to several factors, a major one being the secularization of society and what Dr. Spock calls "a moral blindness." Dr. Spock concluded that this moral blindness that produced many of our modern social problems was the direct result of modern secular teachings resulting from Darwinism, Freudianism, and other humanistic philosophies. In Spock's own words, the major reason for our most serious social problems was the weakening of the influence of religion that resulted especially from the influence of Darwinism and our increasingly secular society:
The teachers in the early colonial schools and universities of the United States were predominantly Protestant ministers whose principal aim was to teach religious principles and to train more ministers, who became the next leaders of the community. . . . By the second half of the nineteenth century the discovery of evolution and the development of various behavioral sciences further weakened the authority of the churches as educators. As the need for schools and universities mounted they were established increasingly by towns and states. Now the Supreme Court has forbidden in public schools even the vaguest of prayers (Spock, 1970, p. 207, emphasis mine).
Dr. Spock realized that many of the movements with which he had once agreed had caused an enormous amount of harm in our society. As a result of his insight, he admitted that he had "come full circle, in the end, to a feeling that it is crucial, in all issues, to consider the moral dimension" when trying to solve social and societal problems (1970, p. xiii). The major source of morality in the West, he realized, was the Judeo-Christian heritage, which has been seriously undermined by Darwinism, Freudianism, and the secular humanistic philosophies taught in our schools and by society as a whole. In his words, he "grew up with the century" (Spock and Morgan, 1989).
Unfortunately, Spock's insight about these issues came late in his life when there was little he could do about them. While he recognized that Darwinism was harmful, he had assumed the theory was supported by verifiable scientific facts. His own references to the alleged evidence for Darwinism have been refuted long ago. For example, we now know that almost every concept noted in the quote above from Spock's Baby and Child Care book was wrong. The theory that an embryo repeats its evolutionary history has been shown to be based on forgeries (Wells, 2000; Bergman, 1999; Frair, 1999). Furthermore, neither embryos nor fetuses have "gills like fish." Spock recognized that evolution had done much harm in society, but his belief that the evidence which supported evolutionism blocked him from doing much about the problem. This illustrates the importance of stressing current research, which shows that most of the icons used to support evolution are either outright frauds or based on extremely tenuous and debatable evidence (Wells, 2000).
Acknowledgments: I wish to thank Bert Thompson, Ph.D.; John Woodmorappe, M.A.; Clifford Lillo, M.A.; and Wayne Frair, Ph.D., for their comments on earlier drafts of this article. *Dr. Bergman is on the Biology faculty at Northwest State College in Ohio.References @ source url
Without morals a republic cannot subsist any length of time; they therefore who are decrying the Christian religion, whose morality is so sublime & pure, [and] which denounces against the wicked eternal misery, and [which] insured to the good eternal happiness, are undermining the solid foundation of morals, the best security for the duration of free governments. (Source: Bernard C. Steiner, The Life and Correspondence of James McHenry (Cleveland: The Burrows Brothers, 1907), p. 475. In a letter from Charles Carroll to James McHenry of November 4, 1800.)
[O]nly a virtuous people are capable of freedom. As nations become corrupt and vicious, they have more need of masters. Source: Benjamin Franklin, The Writings of Benjamin Franklin, Jared Sparks, editor (Boston: Tappan, Whittemore and Mason, 1840), Vol. X, p. 297, April 17, 1787.
Of all the dispositions and habits which lead to political prosperity, religion and morality are indispensable supports. In vain would that man claim the tribute of patriotism who should labor to subvert these great pillars of human happiness, these firmest props of the duties of man and citizens. The mere politician, equally with the pious man, ought to respect and to cherish them. A volume could not trace all their connexions with private and public felicity. Let it simply be asked, Where is the security for property, for reputation, for life, if the sense of religious obligation desert the oaths, which are the instruments of investigation in Courts of Justice?
And let us with caution indulge the supposition that morality can be maintained without religion. Whatever may be conceded to the influence of refined education on minds of peculiar structure, reason and experience both forbid us to expect that national morality can prevail in exclusion of religious principle. It is substantially true, that virtue or morality is a necessary spring of popular government. The rule, indeed, extends with more or less force to every species of free government. Who, that is a sincere friend to it, can look with indifference upon attempts to shake the foundation of the fabric? (Source: George Washington, Address of George Washington, President of the United States . . . Preparatory to His Declination (Baltimore: George and Henry S. Keatinge), pp. 22-23. In his Farewell Address to the United States in 1796.)
For a long time, I ignored the false charges against me, reasoning, "Why should I dignify slander and libel by a response?" I now believe that it is important to respond to these charges, because they illustrate the bankruptcy of the tactics commonly used by certain Darwinists, atheists, and secular humanists in trying to suppress those persons who have found scientific and logical problems with the "goo to you by the way of the zoo" dogma. Many Darwinists evidently feel that the most effective way to respond to the many challenges to Darwinism, or at least an important approach, is to try to marginalize the opposition by attacking their credibility. Under the subtitle "Baloney Detector Kits," Jan Covey lists several methods Darwinists use in an attempt to win arguments, including the ad hominem attacks. For example, he says
evolutionists claim Dr. Duane Gish is a liar, and because he’s a liar, nothing he says can be trusted. Evolutionists tend to believe all creationists are either liars or deluded by the lies of other creationists. This kind of personal attack distracts attention from good arguments (2002, p. 1).
In this paper, I will examine only one of the claims leveled against me, namely that found in a footnote on page 458 of the book Die Neuen Inquisitoren - Religionsfreiheit und Glaubensneid Band II (The New Inquisitors - Freedom of Religion and Envy of Faith Vol. II) Verlag A. Fromm, Zürich, 1999 by Gerhard Besier and Erwin K. Scheuch (I will discuss Besier later; Scheuch is a professor of sociology at Harvard University and Cologne, Germany). In this footnote, Besier makes the following statement:
In the 1980s Bergman was in conflict with the law more than once for using academic titles that he had no right to use (U.S. District Court, Toledo, Ohio No. C 80-390, Dec. 5, 1985, p. 2, Findings of Facts 1; Dec. 6,1985, p.12, Finding of Facts 35). Bergman also falsely claimed to have more than 400 published articles (Source: Memos Background Information and Discrepancies regarding Published Works, pp. 1f., in the archives of Prof. Besier) and he also falsely claimed to be the author of books that were never written (solemn declaration by Harriet P. Stockanes, University of Illinois Press, December 12, 1988, in the archives of Prof. Besier)[ii]
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