Another subject that evolutionists cannot explain is how, during the process of evolution, humans acquired characteristics that separate them from all other life forms. Human beings are conscious entities possessed of free will, able to think, speak, reason, take decisions and make judgments. All these characteristics are processes belonging to the human soul, which is the main feature creating the enormous gulf between humans and other animals.
Man is the only living thing in nature with a soul, and no supposed mechanism of evolution can account for the features of the soul and its formation.
All evolutionists, Darwin included, are well aware of this. Here are a few examples of evolutionist admissions on this subject:
We have seen in the last two chapters that man bears in his bodily structure clear traces of his descent from some lower form; but it may be urged that, as man differs so greatly in his mental power from all other animals, there must be some error in this conclusion. 287
Prof. Cemal Yıldırım, a Turkish evolutionist, is Professor of Philosophy at Middle East Technical University:
The question today that cannot easily be answered is this: Do we know the natural factors directing the course of human evolution? To put it another way, under the effect of what natural conditions did nature turn towards the conscious entity, with cultural activity, we refer to as “man”? 288
Man is an entity with a soul bestowed on him by Allah, and who is able to think, rejoice, feel excitement, produce ideas, and understand the concepts of honor, respect, love, friendship, loyalty, honesty and sincerity. According to materialists, however, all these sentiments are products of the neurons, or nerve cells, inside the brain and chemical reactions between them. Yet this claim is neither scientific nor logical. In order not to have to accept the existence of a supra-material being, materialists prefer an idea that’s totally incompatible with reason and logic. The fact is that all these properties, which distinguish human beings from other living things, are actually functions of the soul.
Darwin restricts natural selection, which he proposed as a propulsive force, to the formation of new species and forms on the biological level. He regards various factors affecting the emergence of the various activities we refer to as culture and civilization during the process of developing the emotional, mental and moral attributes we see in their clearest form in humans. Man is not only the biological product of natural selection, but also of progress in the psychological, moral and cultural spheres.
However, it is far from clear how the aimless, mechanical process of natural selection, can have led to such extraordinary advances. We cannot even say that Darwin provided a satisfactory resolution of this difficulty. 289
Moral (ethical) behaviour is not a natural form of behaviour, but a cultural one unique to man alone. We know that Darwin failed to see that distinction sufficiently clearly. If he had seen it, he would not have gone down the road of locating certain activities rooted in the human mind and moral awareness within a biological evolutionary framework. In his view, “thought” was something to be seen as totally related to the brain. “In the same way that gravity is a feature of matter, so thought is a characteristic of our brains,” says Darwin. But is this equation, which confuses physiology and psychology, strictly accurate? . . . At this point, it is clear that Darwin is in error. 290
Hoimar Von Ditfurth is a German professor of neurology and a well-known evolutionist science writer:
We are unable to provide any answer to how consciousness, the soul, reason and emotion came into being along the path of natural history and genetic development. Because the psychic-awareness dimension, at least in this world, is currently the highest level attainable by evolution. Therefore, although we can look at steps and stages beyond evolution, again with the help of our consciousness, and look down on them from the outside, we are devoid of the means of adopting such an approach towards the soul itself. Because there is no superior attribute to the soul we possess. In the words of evolutionary theoreticians, we have no equation by which we can perceive and understand the soul as a whole. 291
Roger Lewin is a well-known evolutionist science writer and former editor of New Scientist magazine:
In the physical realm, any theory of human evolution must explain how it was that an ape-like ancestor, equipped with powerful jaws and long, dagger-like canine teeth and able to run at speed on four limbs, became transformed into a slow, bipedal animal whose natural means of defense were at best puny. Add to this the powers of intellect, speech and morality, upon which we “stand raised as upon a mountain top” as Huxley put it; and one has the complete challenge to evolutionary theory. 292
287 Charles Darwin, The Descent Of Men, Chapter III – “Comparison of the Mental Powers of Man and the Lower Animals.”
288 Cemal Yıldırım, Evrim Kuramı ve Bağnazlık [“Evolution Theory and Bigotry”], p. 93.
289 Ibid., p. 100.
290 Ibid., pp.106-107.
291Hoimar Von Ditfurth, Dinozorların Sessiz Gecesi 3 [“The Silent Nights of the Dinosaurs 3”], p .13.
292 John Peet, The True History of Mankind, http://saturniancosmology.org/files/humans/mankind.txt
This sites is based on the works of Harun Yahya