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Let’s let them speak for themselves, shall we?:

Our willingness to accept scientific claims that are against common sense is the key to an understanding of the real struggle between science and the supernatural. We take the side of science in spite of the patent absurdity of some of its constructs, in spite of its failure to fulfill many of its extravagant promises of health and life, in spite of the tolerance of the scientific community for unsubstantiated just-so stories, because we have a prior commitment, a commitment to materialism. It is not that the methods and institutions of science somehow compel us to accept a material explanation of the phenomenal world, but, on the contrary, that we are forced by our a priori adherence to material causes to create an apparatus of investigation and a set of concepts that produce material explanations, no matter how counter-intuitive, no matter how mystifying to the uninitiated. Moreover, that materialism is absolute, for we cannot allow a Divine Foot in the door.”

Lewontin, Richard C. [Professor of Zoology and Biology, Harvard University], “Billions and Billions of Demons”, Review of “The Demon-Haunted World: Science as a Candle in the Dark,” by Carl Sagan, New York Review, January 9, 1997.

“I had motive for not wanting the world to have a meaning; consequently assumed that it had none, and was able without any difficulty to find satisfying reasons for this assumption. The philosopher who finds no meaning in the world is not concerned exclusively with a problem in pure metaphysics, he is also concerned to prove that there is no valid reason why he personally should not do as he wants to do, or why his friends should not seize political power and govern in the way that they find most advantageous to themselves. … For myself, the philosophy of meaninglessness was essentially an instrument of liberation, sexual and political.”

Aldous Huxley: Ends and Means, pp. 270 ff.

Evolution is the greatest engine of atheism ever invented.”

Provine William B., [Professor of Biological Sciences, Cornell University], “Darwin Day” website, University of Tennessee Knoxville, 1998.

“Naturalistic evolution has clear consequences that Charles Darwin understood perfectly. 1) No gods worth having exist; 2) no life after death exists; 3) no ultimate foundation for ethics exists; 4) no ultimate meaning in life exists; and 5) human free will is nonexistent.”

Provine, William B. [Professor of Biological Sciences, Cornell University], “, “Evolution: Free will and punishment and meaning in life”, Abstract of Will Provine’s 1998 Darwin Day Keynote Address.

“It is no more heretical to say the Universe displays purpose, as Hoyle has done, than to say that it is pointless, as Steven Weinberg has done. Both statements are metaphysical and outside science. Yet it seems that scientists are permitted by their own colleagues to say metaphysical things about lack of purpose and not the reverse. This suggests to me that science, in allowing this metaphysical notion, sees itself as religion and presumably as an atheistic religion (if you can have such a thing).”

Shallis, Michael [Astrophysicist, Oxford University], “In the eye of a storm”, New Scientist, January 19, 1984, pp.42-43.

“Man is the result of a purposeless and materialistic process that did not have him in mind. He was not planned. He is a state of matter, a form of life, a sort of animal, and a species of the Order Primates, akin nearly or remotely to all of life and indeed to all that is material.”

Simpson, George Gaylord [late Professor of Vertebrate Paleontology, Museum of Comparative Zoology, Harvard University, USA], “The Meaning of Evolution: A Study of the History of Life and of its Significance for Man,” [1949], Yale University Press: New Haven CT, 1960, reprint, p.344.