(Part 3) We have already seen that Darwinists assume as a matter of first principle that the history of the cosmos and its life forms is fully explicable on naturalistic principles. This reflects a philosophical doctrine called scientific naturalism, which is said to be a necessary consequence of the inherent limitations of science. What scientific naturalism does, however, is to transform the limitations of science into limitations upon reality, in the interest of maximizing the explanatory power of science and its practitioners. It is, of course, entirely possible to study organisms scientifically on the premise that they were all created by God, just as scientists study airplanes and even works of art without denying that these objects are intelligently designed. The problem with allowing God a role in the history of life is not that science would cease, but rather that scientists would have to acknowledge the existence of something important which is outside the boundaries of natural science. For scientists who want to be able to explain everything-and "theories of everything" are now openly anticipated in the scientific literature- this is an intolerable possibility.
The second feature of scientific naturalism that is important for our purpose is its set of rules governing the criticism and replacement of a paradigm. A paradigm is a general theory, like the Darwinian theory of evolution, which has achieved general acceptance in the scientific community. The paradigm unifies the various specialties that make up the research community, and guides research in all of them. Thus, zoologists, botanists, geneticists, molecular biologists, and paleontologists all see their research as aimed at filling out the details of the Darwinian paradigm. If molecular biologists see a pattern of apparently neutral mutations, which have no apparent effect on an organism's fitness, they must find a way to reconcile their findings with the paradigm's requirement that natural selection guides evolution. This they can do by postulating a sufficient quantity of invisible adaptive mutations, which are deemed to be accumulated by natural selection. Similarly, if paleontologists see new fossil species appearing suddenly in the fossil record, and remaining basically unchanged thereafter, they must perform whatever contortions are necessary to force this recalcitrant evidence into a model of incremental change through the accumulation of micromutations.
Supporting the paradigm may even require what in other contexts would be called deception. As Niles Eldredge candidly admitted, "We paleontologists have said that the history of life supports [the story of gradual adaptive change], all the while knowing it does not." Eldredge explained that this pattern of misrepresentation occurred because of "the certainty so characteristic of evolutionary ranks since the late 1940s, the utter assurance not only that natural selection operates in nature, but that we know precisely how it works." This certainty produced a degree of dogmatism that Eldredge says resulted in the relegation to the "lunatic fringe" of paleontologists who reported that "they saw something out of kilter between contemporary evolutionary theory, on the one hand, and patterns of change in the fossil record on the other." Under the circumstances, prudent paleontologists understandably swallowed their doubts and supported the ruling ideology. To abandon the paradigm would be to abandon the scientific community; to ignore the paradigm and just gather the facts would be to earn the demeaning label of "stamp collector."
As many philosophers of science have observed, the research community does not abandon a paradigm in the absence of a suitable replacement. This means that negative criticism of Darwinism, however devastating it may appear to be, is essentially irrelevant to the professional researchers. The critic may point out, for example, that the evidence that natural selection has any creative power is somewhere between weak and non-existent. That is perfectly true, but to Darwinists the more important point is this: If natural selection did not do the creating, what did? "God" is obviously unacceptable, because such a being is unknown to science. "We don't know" is equally unacceptable, because to admit ignorance would be to leave science adrift without a guiding principle. To put the problem in the most practical terms: it is impossible to write or evaluate a grant proposal without a generally accepted theoretical framework.
The paradigm rule explains why Gould's acknowledgment that neo-Darwinism is "effectively dead" had no significant effect on the Darwinist faithful, or even on Gould himself. Gould made that statement in a paper predicting the emergence of a new general theory of evolution, one based on the macromutational speculations of the Berkeley geneticist Richard Goldschmidt. When the new theory did not arrive as anticipated, the alternatives were either to stick with Ernst Mayr's version of neo-Darwinism, or to concede that biologists do not after all know of a naturalistic mechanism that can produce biological complexity. That was no choice at all. Gould had to beat a hasty retreat back to classical Darwinism to avoid giving aid and comfort to the enemies of scientific naturalism, including those disgusting creationists.