Dewey recognized that Darwin’s ideas had infiltrated every aspect of society even 100 years ago. In 1910, around the time of the 1909 Darwin Celebration, Dewey published The Influence of Darwin on Philosophy, and Other Essays in Contemporary Thought. Dewey recognized that Darwinian Evolution strikes at the heart of faith and drives out any need or requirement for an intelligent designer or God. This destroys our understanding of morality, the value of human life and nature in general. Dewey recognized this battle and welcomed organic evolution as a weapon against Christianity and religion.
Taken from The Influence of Darwin on Philosophy, and Other Essays in Contemporary Thought by John Dewey:
The conceptions that had reigned in the philosophy of nature and knowledge for two thousand years, the conceptions that had become the familiar furniture of the mind, rested on the assumption of the superiority of the fixed and final; they rested upon treating change and origin as signs of defect and unreality. In laying hands upon the sacred ark of absolute permanency, in treating the forms that had been regarded as types of fixity and perfection as originating and passing away, the ‘Origin of Species’ introduced a mode of thinking that in the end was bound to transform the logic of knowledge, and hence the treatment of morals, politics, and religion.
No wonder, then, that the publication of Darwin’s book, a half century ago, precipitated a crisis. The true nature of the controversy is easily concealed from us, however, by the theological clamor that attended it. The vivid and popular features of the anti-Darwinian row tended to leave the impression that the issue was between science on one side and theology on the other. Such was not the case the issue lay primarily within science itself, as Darwin himself early recognized. The theological outcry he discounted from the start, hardly noticing it save as it bore upon the ‘feelings of his female relatives.’ But for two decades before final publication he contemplated the possibility of being put down by his scientific peers as a fool or as crazy; and he set, as the measure of his success, the degree in which he should affect three men of science : Lyell in geology, Hooker in botany, and Huxley in zoology.
Religious considerations lent fervor to the controversy, but they did not provoke it. Intellectually, religious emotions are not creative but conservative. They attach themselves readily to the current view of the world and consecrate it. They steep and dye intellectual fabrics in the seething vat of emotions; they do not form their warp and woof. There is not, I think, an instance of any large idea about the world being independently generated by religion. Although the ideas that rose up like armed men against Darwinism owe their intensity to religious associations, their origin and meaning are to be sought in science and philosophy, not in religion.
. . .
The design argument thus operated in two directions. Purposefulness accounted for the intelligibility of nature and the possibility of science, while the absolute or cosmic character of this purposefulness gave sanction and worth to the moral and religious endeavors of man. Science was underpinned and morals authorized by one and the same principle, and their
mutual agreement was eternally guaranteed.
This philosophy remained, in spite of sceptical and polemic outbursts, the official and the regnant philosophy of Europe for over two thousand years. The expulsion of fixed first and final causes from astronomy, physics, and chemistry had indeed given the doctrine something of a shock. But, on the other hand, increased acquaintance with the details of plant and animal life operated as a counterbalance and perhaps even strengthened the argument from design. The marvelous adaptations of organisms to their environment, of organs to the organism, of unlike parts of a complex organ like the eye to the organ itself; the foreshadowing by lower forms of the higher; the preparation in earlier stages of growth for organs that only later had their functioning these things were increasingly recognized with the progress of botany, zoology, paleontology, and embryology – Together, they added such prestige to the design argument that by the late eighteenth century it was, as approved by the sciences of organic life, the central point of theistic and idealistic philosophy.
The Darwinian principle of natural selection cut straight under this philosophy. If all organic adaptations are due simply to constant variation and the elimination of those variations which are harmful in the struggle for existence that is brought about by excessive reproduction, there is no call for a prior intelligent causal force to plan and preordain them. Hostile critics charged Darwin with materialism and with making chance the cause of the universe.
Some naturalists, like Asa Gray, favored the Darwinian principle and attempted to reconcile it with design…Darwin could not accept this mediating proposal. He…holds that since variations are in useless as well as useful direction, and since the latter are sifted out simply by the stress of the conditions of struggle for existence, the design argument as applied to living beings is unjustifiable; and its lack of support there deprives it of scientific value as applied to nature in general. 1