Origins is not just a question for science, academics, or casual musing. It's the foundation for belief, and belief has to do with how we live our lives and how we justify them. When we don't approach life and the questions it presents as if thinking matters, there are pragmatic and ethical consequences.
 
Hundreds of thousands of writings have been produced since Darwin with the word evolution lacing their pages. One would think that belief in evolution was essential to progress and human wellbeing. However, although evolution emerged when the Industrial Revolution was gearing up to nosebleed speed, it didn't contribute to that advance even in the slightest. Nothing in genetics, anatomy, physiology, medicine, biology, chemistry, physics, astronomy, or electronics was ever discovered, improved upon, or retired to obsolescence because of evolutionary thought. That is downright astonishing since evolution is treated as if it were a scientific law that would hamstring every scientist everywhere if it had not been conceived and believed with devotion.
 
Evolution does, however, affect people's view of existence. This, in turn, has a social impact. The detrimental effects evolution produces does not speak well for the worthiness of the belief. Bad ideas make bad results. For example:

• Millions of organs have been removed from people (tonsils, appendix, teeth, and other parts and organs) because doctors believe that some organs are merely useless remnants of evolution, vestigial. The result, if patients aren't damaged from the medical intervention itself, is people who are less fit, less whole, and more vulnerable to disease.
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• The number one killer in our society is modern medicine. That's because doctors are trained into thinking the body is mere evolutionary matter that can be manipulated like any machine.
  

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• The modern fields of nutrition and food processing assume food is only matter and nutrient analyses. The result is disease-producing foods based upon the evolutionary/materialistic assumption that since the body is mere percentages of matter, that's all food needs to be. The result is a world plagued by nutritionally generated diseases.
  
  
• Agriculture based upon materialism and evolution strip-mines the land and genetically manipulates crops to grow on paltry nitrogen-phosphorus-potassium (NPK) fertilizer and a toxic brew of insecticides and herbicides. The result is impoverished and toxic crops that vitiate health.
  

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• Many interpret evolution to mean that humans are its pinnacle achievement and that everything lower on the tree belongs to us to do with as we please. A might-makes-right imperative also logically leaves little room for a sense of responsibility toward the rest of the world. If we have the might, we have the evolutionary right. 
  

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• Class, racial struggles, and discrimination are justified by evolution.
  
  
• Most oppressive political systems, such as communism, fascism, and Nazism have philosophical roots in evolution. Herbert Spencer and eugenicists taught a social Darwinism that justified the nineteenth-century exploitation of immigrants by industrialists.

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I don't mean to paint all evolutionists with broad evil strokes. Evolutionists can be good, kind, and even extraordinarily decent people. It's just that the belief they have yoked themselves to would permit an entirely different and base character. To be good, they must swim against the stream of their own ideas.

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Evolutionary theory engenders ethical futility, meaninglessness, and purposelessness. Tell your kids bedtime stories every night about how they are nothing but biological robots, accidents of stardust, and burps from volcanic muck. Tell them how they are just a heap of atoms, and for atoms to bother contemplating right and wrong is absurd. Explain that no matter what they did that day or do the next, it is inconsequential. Since they have no free will, they can't be held responsible for what they do in life. Tell them it makes no difference whether they are alive or dead and that their only mission in life (if they even wish to participate, since it all is unimportant) is to dominate the world and others.
 
If you don't tell them these intellectually and ethically X-rated materialistic and evolutionary stories, no matter, they'll watch it on television and get it hammered into them at school anyway.
 
In the meantime, we wonder why the world is going to hell in a hand-basket. Yes, we hear about goodness, high moral standards, the importance of right and wrong from evolutionist parents, teachers, judges, police officers, preachers, and politicians. But something is out of tune. There is a disconnect between the ethical void that logically flows from evolutionary philosophy that scientists and academicians are foisting on the public and the ironic call for the practice of probity and goodness.

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Those smart enough to see this illogic may feel justified in brushing altruism and ethics aside and do what they must to serve their own selfish, riotous, evolutionary imperative. Or they may resign themselves to meaninglessness and live out a fruitless, vapid existence. Only those who can espouse evolution, but deny its meaning, can live a fulfilling, contributing, and more selfless life. Thank goodness there are lots of those.
 
Our lives and the essential things from nature that sustain us and bring us happiness are not of our doing. They are gifts that come from elsewhere. Our ethical sense should nag that the "elsewhere" deserves acknowledgment. To wrongly assume that nature is self-explanatory, cold, and purposeless is to lose the wonder and respect that probing the universe, the atom, or the biological world should bring. There is a pleasure of appreciation and warmth of spirit from gazing at the stars or watching a sunset, a deer and its fawn, or even an amoeba. Such is lost or diminished by the blindness of evolution's hubris.
 
In the face of the impossibility of all circumstances coming together perfectly for the universe to function, for life to exist, and for us to breathe our next breath, humility can be the only reasonable reaction.

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