Providence Lost -- and Found?(Law, Darwinism, and Public Education: The Establishment Clause and the Challenge of Intelligent Design)(Book Review)

Law, Darwinism, and Public Education: The Establishment Clause and the Challenge of Intelligent Design , by Francis J. Beckwith (Rowman & Littlefield, 224 pp., $24.95)

As long ago as 1941, in his still-classic Darwin, Marx, Wagner: Critique of a Heritage , Jacques Barzun wrote of the Darwinian controversy that it is "a major incident . . . in the dispute between the believers in consciousness and the believers in mechanical action; the believers in purpose and the believers in pure chance." He went on to say that "the issue is not local and limited but universal and permanent." Sixty years later, in his magisterial From Dawn to Decadence , Barzun complained that in regard to the facts and presuppositions of evolution "the diversity of views is rarely confided to the student or educated reader."

A succession of defeats in the U.S. courts has afflicted those groups of parents, teachers, and legislators who have crafted state laws that would allow or require the teaching of views about human origins and development that differ from the hard Darwinian line, views that take seriously the possibility of intelligent design and purpose and allow the inference from it to a Creator. The first of these great defeats -- actually, a Pyrrhic victory -- was of course the humiliation of William Jennings Bryan at the Scopes "monkey trial" in 1925, at the hands of Clarence Darrow and his appreciative corps of sophisticated and scornful journalists, including the acidulous H. L. Mencken. Bryan's worries about Social Darwinism, immoralism, and atheism, and his concern for local control of schools, were then and have often since been mocked, despite their tragic relevance to the moral-political history of the period 1914-1945, not to speak of our own time. The play and film Inherit the Wind made Bryan's name a joke, destroying his reputation and the memory of his long, noble life as a democratic political reformer.

The most recent major legal defeat for the effort to break the hard- Darwinian monopoly came in 1987, when the U.S. Supreme Court struck down a Louisiana statute in Edwards v. Aguillard . The Edwards case is a prime focus of Francis Beckwith's careful, detailed new book.

The Edwards decision had something in common with earlier hard- Darwinian victories: It was based on the view that the only alternative to full-strength Darwinism is a thinly veiled Fundamentalist creation science that can be easily dismissed as an impermissible attempt to establish religious orthodoxy in science teaching. But the problems with hard Darwinism have not been exclusively religious: The list of its scientific and philosophical opponents is long and impressive. (Students, of course, are rarely told this.) Critics from Darwin's time to our own have noted, for example, the unwarranted, illogical attribution of purposiveness to "natural selection." In the words of the philosopher Richard Spilsbury, in Providence Lost: A Critique of Darwinism : "The basic objection [to Darwinism is] that it confers miraculous powers on inappropriate agents. In essence, it is an attempt to supernaturalize nature, to endow unthinking processes with more- than-human powers -- including the power of creating thinkers. . . . I find it impossible to share this faith that supra-human achievements can be encompassed by sub-human means and sub-rational mechanisms."

Beckwith's book shows conclusively that the opponents of hard Darwinism have a strong case, one that cannot be marginalized as a sectarian throwback. He provides a detailed introduction to a school of scientists and philosophers who have developed the critique of Darwinism to a high level of ...