Goldberg’s intention in Judaism in Biological Perspective is to “bridge, where possible, the deep chasm between Darwinism and the religious principles of Judaism.” To this end he promises to “refrain from dipping, even once, into this 150-year-old disputation.” To the credit of Goldberg and his cocontributors, the book succeeds in upholding its promise. The tone of all the articles is highly respectful and forthright. However, the book might only represent a foundation for the bridge to which Goldberg alludes.
Many of the essays, though laced with a consideration of evolutionary theory, disregard the most fundamental principle of biology: that of testability according to the scientific method. The book is a contribution to a series called “Studies in Comparative Social Science,” and as such speaks much more strongly to the social scientist than the hard scientist. Even so, Amotz Zahavi’s essay on the handicap principle in human social interaction provides thoughtful and testable insight into Judaic practice. Likewise, Richard Sosis’s lightly titled essay “Why Are Synagogue Services So Long?” provides a heavier research-driven examination of how Zahavi’s ideas inform an understanding of Jewish ritual. Melvin Konner’s essay “Toward a Sociobiology of the Jews” is a broad exploration of the cultural evolution of the Jewish people throughout history. While certainly not a complete exploration of evolutionary theory and Judaism, Goldberg has made a philosophically important step forward in assembling and editing this work. Index, glossary, notes, references.
