Evolution of a Thought
What we can learn from what separates humans from ants, bugs, bears, and snakes.
Beneath the surface of the societal debate about whether the theory of evolution should be the only approach to biology in the American public school lies the real issue of contention: whether human beings are essentially different from the other occupants of the biosphere.
There are certainly enough unanswered questions about evolution and unknown details about the Biblical account of creation to permit the two to at least coexist, if not fully resolve themselves, in a single human mind. What truly animates those opposed to the way science is currently taught to most American schoolchildren is the notion - tirelessly promoted by adherents of the Church of Secularism - that humans are in essence mere apes, if singularly intelligent ones.
Science, of course, can never prove otherwise, limited as it is to the realm of the physical. And our bodies do, after all, function in a manner similar to those of gorillas and chimpanzees. But a purely "natural selection" approach to biology inexorably leads to the "animalization" of the human being, to the view that our sense of ourselves as special, as responsible creatures, is but an illusion and a folly.
And yet, all people who possess the conviction that it is wrong to steal, or to murder, or to mate with close relatives, or to cheat on one's spouse (or on one's taxes); all who see virtue in generosity, civility, altruism or kindness; all, for that matter, who choose to wear clothes, believe - against the dictates of Darwinism - that the human realm is qualitatively different from the animal (or, in secular-speak, the rest of the animal).
Either we humans are just another evolutionary development, leaving words like "right," "wrong," good" and "bad" without any real meaning, or we are answerable, as most of us feel deeply we are, to Something Higher.
The latter, of course, is the bedrock-principle of Judaism. And while there may be no way for the physical sciences to prove that humans are essentially different from all else, there are nevertheless some objective indications, subtle but powerful, that support the contention.
Language, of course, is one. G-d's infusion of spirit into the first human being, the Torah informs us, made him "a living soul." But Jewish tradition renders that phrase "a speaking soul." Communication, to be sure, exists among many life forms, but the conveying of abstract concepts - including the aforementioned "right," "wrong," "good" and "bad" - is something quintessentially human.