Unproven Darwinism and the Criminalization of Foreigners

[Bhakti Niskama Shanta]

Unproven Darwinism and the Criminalization of Foreigners

In the 19th century, Darwinism and Social Darwinism were employed to legitimize British imperialism and ensure a stable workforce. Black Africans were exploited as the primary labor force for British planters. To prevent revolts by impoverished white indentured servants, lawmakers reassured them by proclaiming black people inherently inferior. Lacking external support, even the Christian church endorsed slavery, perpetuating racial disparities.

Britain experienced novel fears during the Victorian period, fueled by imperialism's ascendancy. The British increasingly feared their colonies' potential consequences, perpetuating stereotypes of the 'foreign other' as diseased, criminal, and primitive. Unproven Darwinism legitimized these misconceptions, linking foreigners to criminality through anthropometry – classification by physical measurements. British scholars invoked Darwin's theory to establish the concept of atavistic reversion, where individuals could physically and mentally regress to a prehuman evolutionary stage, labeling them as atavistic criminal types. This notion justified the permanent imprisonment of perceived criminal types, particularly among minority groups, regardless of offense severity. In contrast, serious offenses committed by non-criminal British individuals were deemed anomalies, rendering imprisonment unnecessary. Darwinian criminology proponents emphasized individualized punishment, shaping public opinion and policy. Although empirically discredited, the criminal physical type stereotype persists, underscoring the enduring impact of this theory.

Those whose ancestors suffered under slavery now ironically endorse Darwin's ideology, unaware of its exploitation to justify British transgressions. It is vital to acknowledge Darwinism's misuse in justifying wrongdoing under the guise of scientific theory.

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First International Conference on a Dialogue between Vedanta and Science on the Origin of Life and Evolution
(Vedanta and Science Dialogue Series: VSDS — 2024)

November 23—24, 2024

Aksharaa School, Kathmandu, Nepal

First International Conference: Dialogue between Vedanta & Science

First International Conference: Dialogue between Vedanta & Science Sri Chaitanya Saraswat Institute, Nrisinghapalli, Nabadwip Dham, WB, India, in collaboration with Bhakti Vedanta...

[Henry José Arámbulo Urdaneta]

The Problematic Legacy of Darwinism: A Critique of the Instrumentalization of Evolutionary Theory

 

 Charles Darwin's theory of evolution has been the subject of study and debate in the scientific community for over a century. However, as his mentor rightly points out, the application of Darwinism in society has been problematic, particularly in the context of imperialism and racial discrimination.

The Instrumentalization of Darwinism

 According to philosopher and social critic Stephen Jay Gould, "Darwin's theory has been used to justify the exploitation and oppression of certain groups, and has been instrumentalized to legitimize the ideology of domination" (Gould, 1981). This is reflected in the way Darwinism was used to justify slavery and racial discrimination in the 19th century.

 Anthropometry and Darwinian Criminology

Anthropometry, or the classification of human beings according to their physical characteristics, is used to justify racial discrimination and oppression. As criminologist Cesare Lombroso notes, "anthropometry was used to identify individuals considered 'atavistic criminals' and to justify their imprisonment and punishment" (Lombroso, 1876). This theory was based on the idea that certain individuals could regress physically and mentally to a pre-human evolutionary stage, and that this made them prone to criminality.

The Lasting Impact of Darwinism

 Although Darwinian criminology theory has been empirically discredited, its lasting impact on society is evident. As sociologist Michel Foucault notes, "ideas and theories can have a significant impact on society and can be used to justify certain actions or policies" (Foucault, 1975). In this case, Darwinian criminology theory is used to justify racial discrimination and oppression, and its legacy continues to influence society today.

The Gaudiya Vaishnavism Perspective on Darwinism The philosophy of Gaudiya Vaishnavism, founded by Sri Chaitanya Mahaprabhu and systematized by Srila Prabhupada, offers a unique perspective on the nature of life and evolution. According to Gaudiya Vaishnavism, life is not the result of a blind, mechanical evolutionary process, but is a manifestation of Lord Krishna as the source of all things.

Opposition to Darwinism

Srila Prabhupada, in his commentary on the Bhagavad-gita, criticizes the theory of Darwinian evolution, arguing that it cannot explain the complexity and beauty of life in the universe. As he says: "The theory of evolution is a very limited idea and cannot explain the reality of life. Life is far more complex and mysterious than the theory of evolution can explain." (Prabhupada, 1972, Bhagavad-gita 2.20)

 

 Lord Krishna as the Source of Everything

 In Gaudiya Vaishnavism, the importance of Lord Krishna as the source of everything, and that everything emanates from Him, is emphasized. According to Srila Prabhupada: "Krishna is the cause of all causes, and everything that exists is a manifestation of His energy. He is the origin of everything, and everything that exists is a part of Him." (Prabhupada, 1972, Bhagavad-gita 7.6)

The Dignity and Purpose of Life

 Gaudiya Vaishnavism also emphasizes the dignity and purpose of life, arguing that life is not simply a product of evolution, but has a deeper purpose and meaning. As Srila Prabhupada says: "Life has a purpose, and that purpose is to serve Lord Krishna and enjoy His company. Life is not just for eating, sleeping, and sense enjoyment, but has a higher purpose." (Prabhupada, 1972, Bhagavad-gita 3.25)

Conclusion

In conclusion, the application of Darwinism in society has been problematic, particularly in the context of imperialism and racial discrimination. The instrumentalization of evolutionary theory to justify the exploitation and oppression of certain groups is a problematic legacy that we must acknowledge and critique. As philosopher Hannah Arendt notes, "Criticism and reflection are fundamental to understanding and addressing the problems of society" (Arendt, 1951). It is important that we continue to reflect critically on the ideas and theories used to justify certain actions or policies, and that we work toward a more just and equitable society.

And finally from the philosophy of Gaudiya Vaishnavism point of view, offers a unique perspective on the nature of life and evolution, which opposes Darwinian theory. Lord Krishna, as the source of everything, is central to the creation and maintenance of the universe, and life has a deeper purpose and meaning beyond mere survival and reproduction.

 

References

 -Arendt, H. (1951). The Origins of Totalitarianism. New York: Harcourt Brace.

 -Foucault, M. (1975). Discipline and Punish: The Birth of the Prison. New York: Antiquarian Books. -Gould, S.J. (1981).

-The Mismeasure of Man. New York: W.W. Norton and Company.

-Lombroso, C. (1876). The Criminal Man. Turin: Bocca.

- Srila Prabhupada, (1972). Bhagavad-gita As It Is. Los Angeles: Bhaktivedanta Book Trust.

 

 Your belowed Hariananda das from Spain

[Bhakti Niskama Shanta]

All Glories to Śrī Guru and Gaurāṅga.

Dear Hariananda Prabhu,

Dandavat praṇāms.

I am grateful for your thoughtful reply and for extending the conversation into the historical consequences of Darwinism, particularly in its role in justifying colonial oppression, racial hierarchies, and the criminalization of marginalized communities.

You have rightly identified a tragic pattern: scientific ideas divorced from ethical foundations are often co-opted to serve political and ideological ends. The example—of how unproven Darwinian ideas were weaponized to label foreigners, especially people of African descent, as biologically criminal or subhuman—exposes a dark legacy that mainstream scientific institutions still struggle to reckon with honestly.

Darwinism as Ideological Technology

While Charles Darwin’s original work in The Origin of Species did not overtly endorse racism, it provided a framework easily misappropriated for Social Darwinism, eugenics, and colonial supremacy. Anthropometry and the theory of atavism—both rooted in crude evolutionary logic—enabled institutions to classify and suppress entire populations under the guise of scientific objectivity.

Indeed, the colonial state used Darwinian ideas to: Classify certain ethnicities as biologically inferior, Legitimize unequal punishment (as in “atavistic criminal types”), Justify slavery, indentured servitude, and mass incarceration.

This instrumentalization of “science” for imperial control is not simply a misuse—it is a logical consequence of a worldview that reduces life to physical traits, struggle, and survival.

Gauḍīya Vedānta: Life Cannot Be Measured in Bones

From the perspective of Gauḍīya Vedānta, such views are deeply flawed. The self (ātmā) is not defined by race, culture, or even species. It is sac-cid-ānanda—eternal, conscious, and blissful—and it migrates through many bodies according to its karmic journey and divine will.

To reduce a person to skull shape, skin color, or muscle mass is not just bad science—it is spiritual violence.

vidyā-vinaya-sampanne brāhmaṇe gavi hastini

śuni caiva śva-pāke ca paṇḍitāḥ sama-darśinaḥ

“The wise see with equal vision a humble brāhmaṇa, a cow, an elephant, a dog, and a dog-eater.” (Bhagavad-gītā 5.18)

This is not mere poetry—it is the spiritual foundation for any true science of life. No empirical measurement can capture the conscious self, just as no telescope can detect love or justice. The Gauḍīya tradition warns us: when we forget the soul, science becomes another tool of exploitation.

Why This Still Matters

Even today, the pseudoscientific residue of Darwinian racism lingers in medical bias, criminal profiling, and socioeconomic policy. What’s worse is that many from communities once dehumanized by this ideology now uphold Darwinism—ironically unaware that its very roots nourished the intellectual justification for their ancestors’ oppression.

Hence, as you rightly urge, it is crucial that we re-examine the moral foundations of the scientific theories we propagate.

Towards a Devotional Science

The solution, however, is not merely historical critique. As Gauḍīya Vaiṣṇavas, we are not interested in replacing one ideology with another—but in transforming the entire epistemology.

We must build a science of consciousness, one that recognizes:

• Life does not emerge from dead matter; it emanates from life.
• Diversity in body does not imply hierarchy of soul.
• Purpose and morality cannot be derived from competition or random mutation.

In biohylogenesis, we assert that matter comes from life—not the other way around. Life is not a product of physical elements, but rather the source and organizer of them. The conscious self (ātmā) is eternal, and its embodiment in a particular biological form is governed not by random mutation or physical inheritance, but by its previous karma—the sum total of its morally charged actions from past lives. According to the Gauḍīya Vedānta tradition, external attributes such as skin color, facial features, bodily form, genetic composition, physical strength, intelligence, tendencies, and behavioral habits are not causes but consequences—the results of the soul's own karmic trajectory through the material world.

Thus, matter does not decide the character of an individual; rather, the subtle consciousness and karmic background of the living being shapes the material configuration it receives at birth. The body is not the identity—it is a temporary vehicle assigned by nature (prakṛti), under the supervision of Paramātmā (the Supersoul), to facilitate the next chapter in the soul's journey toward self-realization.

This understanding directly dismantles the ontological premise of Darwinism and its mechanistic offspring theories, including biological determinism, racial essentialism, and Darwinian criminology, which falsely posit that material form governs moral worth or behavioral destiny. According to this flawed view, some are born “superior” or “criminal” based on inherited traits. In contrast, Vedānta teaches that every soul is equal in its essence, and what varies is only the karmically-earned body, which is transient and subject to change.

Therefore, labeling someone criminal, inferior, or superior based on anthropometry, genetics, or appearance is not just pseudoscientific—it is spiritually ignorant. It fails to grasp the subtle laws of karma and the divine governance of the universe by Paramātmā, who ensures that each soul receives exactly what it needs for purification and growth.

In short, biohylogenesis not only restores the central role of consciousness in biology—it also restores the dignity of the soul beyond race, caste, nationality, or bodily condition, and reorients science toward a moral and metaphysical foundation grounded in truth, not prejudice.

Thank you again, dear Hariananda Prabhu, for your sincere engagement with these vital issues. Let us continue to collaborate, reflect, and offer the Gauḍīya vision of life as a divine gift, not a genetic accident—an opportunity for loving service, not a battlefield for domination.

humbly in service

Bhakti Niskama Shanta, Ph.D.

www.scsmathworldwide.com

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