The power of Darwinism fascinates. The theory of evolution through natural selection devastated every secular and sacred shibboleth held tightly for millennia. What has most impressed me is the utter victory of naturalism over super naturalism and, as logic inevitably demands, the complete redefinition of man's place in the universe. Even 150 years after its arrival on the intellectual stage the controversy rages, not among scientists certainly, but in the desperate and fragile efforts to disparage it by proponents of creationism and intellectual design. To my mind, the reality of naturalistic origins does not allow any foot hold for supernatural first causes. But, to me, this does not lead us to nihilism, but suggests a path of optimism for the future of the planet.

In On the Origins of Species, Darwin was cautious about explicitly expressing the implications of his theory on the matter of man's place in existence. He was certainly aware that such a conclusion would immediately be drawn and most certainly it was. Even such a stalwart scientific supporter as Asa Gray could not abandon the anchor of divinity as the ultimate first cause.

This fascinating book focuses on the relationship of Darwin's work to his strong abolitionist beliefs and to the debate raging on the morality of slavery. Darwin, his family and circle were among the staunchest abolitionists in England, advocating vigorously for emancipation in the Commonwealth and the Americas. Darwin's scientific logic compellingly supported the notion that the races of human kind had a unitary ancestor and were not distinct species. The so-called polygenisists held that the races were created separately and as species distinct from each other could be placed in a hierarchy of superiority without moral qualms. Great store was placed on the discernible differences among the races, but Darwin's work said these were not species differentiation but rather variations caused by environmental factors. The most obvious evidence for species commonality was the success of inter-racial reproduction.

In the context of the intense and ugly racism of the 19th century, Darwin's view was scorned by other scientists and polemicists who were determined to prove the racial superiority of Caucasians and, hence, the morality of subjugating the lesser species, principally blacks. America's renowned scientist, Louis Agassiz, was the foremost of the scientists making this claim. The aura of this pseudo science was eagerly grasped by those who sought to counter the growing intensity of moral opposition to slavery. This inevitably led its adherents down the primrose path of ascribing to genetic differences the futility of the "lessor" races ever being able to achieve the lofty heights of culture and progress achieved by the Anglo-Saxon race.

Thus to Darwin we owe another debt of gratitude. By impelling us to accept our less than divine status he has opened up the potential for diminishing the effects of our hubris on the earth. Recognizing the commonality of all humans points us toward a moral stance that best positions the perpetuation of our species. After all, isn't morality a successful and highly important evolutionary trait? ( )