Product Details

• Amazon Sales Rank: #211967 in Books
• Published on: 2004-10-27
• Number of items: 1
• Binding: Paperback
• 272 pages

Customer Reviews

Quakers aren't like this
Dawkins says that Quakers (among others) are utterly convinced that they are right and the others are wrong. I have been a Quaker for about 25 years, in Northern Ireland, Scotland, Cambridge and now Essex. In none of the Meetings that I have attended have I met anyone who remotely fits that description. Exactly the reverse, in fact.
So he appears to be guilty of perpetrating his own bête noire and repeating something that he must have heard or read somewhere without checking that it was true. Or possibly because 'Shakers and Quakers' rolls of the tongue better. Either way it raises questions about the rest of his assertions.

In Praise of the Scientific Method
If you only read one book by Professor Richard Dawkins, I recommend The Selfish Gene. That book is a remarkable tour de force covering the latest thinking about how evolution really works by taking into account our understanding of genetic qualities in reinforcing the evolutionary struggle of the survival of the fittest.

By contrast, A Devil's Chaplain is a book that will appeal primarily to people who have read several books by Professor Dawkins and would like to know more about him as a person and his views outside of neo-Darwinism.

If you have not read anything by Professor Dawkins, I recommend you skip this book unless you have a thorough understanding of the latest evolutionary theories. Much of the book won't make sense to you otherwise.

A Devil's Chaplain is a series of essays (some published before and some not), laments, eulogies and a letter to his daughter. From these materials, you can learn more about how Professor Dawkins sees his colleagues, those who oppose evolutionary teachings, postmodernists, and his personal views on religious beliefs and "alternative" medicine. Much of what he says will not surprise you. As a scientist, he favors the scientific method and is rationally skeptical of anything that cannot be proven by this method. He is also annoyed by a society that grants prominent opportunities to share views that are not proven by scientific methods. As a result, he is also an atheist . . . but one who draws great joy from considering the world around him and the methods by which it has been created.

Many people think of atheists as gloomy people, or people without much emotion. Professor Dawkins is neither. His loving descriptions of relations with his colleagues, rivals and mentors show just the opposite. His concern for using scientific methods is obviously also based on a desire to help people live better lives.

Catholics may find the book a little annoying in that Professor Dawkins likes to challenge some of the "faith"-based beliefs that that religion espouses.

As I finished the book, I found that I was most attracted to the advanced speculations that Professor Dawkins used in his book that speak directly to evolutionary studies. I especially recommend the essay, "Son of Moore's Law," where he describes the timing of when individual genomes will be economically affordable and how that will influence health and medical treatments. I was also drawn to the essays that describe his optimistic belief that we can escape our evolutionary heritage and evolve into people who produce the best possible future for all.

There's much food for thought here. I doubt if any religious believers will be undone by his arguments. I also doubt that he will convert any people who believe in the literal creation as described in the Bible to change their views.

Ultimately, I was left wondering how other prominent scientists bridge the gap between their scientific methods and having a rich religious life.

I graded the book down one star because the editor presumes the reader has a little too much familiarity with the leading lines of thought about evolution. The book could have used more footnotes to explain the background of the points Professor Dawkins is making for those of us who are not evolutionary biologists . . . but simply like to read books about the subject.

A revealing collection of essays by a passionate scientist
One of the wonderful things about this book is the sense that one gets of a distinguished scientist letting his hair down, as it were, and discoursing informally on a number of interesting subjects including some outside his area of expertise. In the game of "Who would you invite to dinner if you could choose anybody?" Oxford University Professor Richard Dawkins, author of The Selfish Gene, and other important works on evolution, would be near the top of my list.

Not that I agree with everything he says. Indeed, that is part of the fun. Dawkins is adamant on some subjects, religion being one of them. A goodly portion of this book is devoted to letting us know exactly how he feels about the "God hypothesis," "liberal agnostics," and the so-called miracles recognized by especially the Catholic Church. The title of Chapter 3.3, "The Great Convergence" (of science and religion), for example, is used ironically. He sees no convergence; in fact, he calls such a notion "a shallow, empty, hollow, spin-doctored sham." (p. 151)

Clearly Dawkins is not a man to mince words. But his insistence on a restrictive definition of "God" as "a hypothetical being who answers prayers; intervenes to save cancer patients...forgives sin," etc., is really the problem. He considers the "religion" attributed to scientists like Einstein, Carl Sagan, Paul Davies and others (and even himself!) to involve a misuse of the term, calling such a definition "flabbily elastic" and not religion as experienced by "the ordinary person in the pew." (p. 147)

But what Dawkins is really railing against is the illegitimacy of believing in the supernatural and science at the same time.

While I think Dawkins makes a good point with this argument, I think it would be better to make a distinction between fundamentalist religion, which has been, and continues to be, the root cause of much of the horror in the world, and the more progressive varieties which recognize the limitations of the barbaric "Bronze-Age God of Battles." See Chapter 3.5 "Time to Stand Up" in which Dawkins rightly condemns the hatreds and violent history of the three middle eastern religions. At the same time I think he needs to realize that it is legitimate to define "God" as God is defined in, for example, the Vedas; that is, as The Ineffable, which has no attributes, about which nothing can be said.

However it is exactly his point that there is no evidence for the God hypothesis and that to partially accept such a notion, or even to be "agnostic" is to depart from a purely scientific viewpoint. In this I think the atheistic Dawkins is mistaken. Absence of proof is not proof of absence, period. And as far as religion, per se, goes, I would add that not only is religion part of human culture (for better or for worse), but is also part of the so-called "extended phenotype" of human beings, and not something that is going to be argued away.

I also have some reservations about his reasons for not debating with creationists. He believes that to debate with them gives them a legitimacy they don't deserve. In Chapter 5.5, he reveals a letter he wrote to Steven Jay Gould expressing such a view. I don't debate creationists either, but my reason is that creationists don't really debate. They have already made up their minds and are not capable of being influenced by evidence. Theirs is purely an exercise in propaganda. Furthermore, as Dawkins discovered himself (in Chapter 2.3 on the Australian film crew that he allowed into his house for an interview), it is often the case that creationists don't play fair.

In Chapter 1.5 "Trial by Jury" Dawkins presents his reservations about "one of the most conspicuously bad good ideas anyone ever had." I understand his demurral, but would like to point out that juries dispense a social justice; that the tribe makes its decisions based on what it perceives as good for the tribe now, not necessarily what's true in an objective or scientific sense.

Interesting enough, Dawkins demonstrates his knowledge of other scientific subjects, including physics, and he does it very well. I was particularly impressed with his explanation of entropy and how it effects the evolutionary process in Chapter 2.2. (See especially page 85.) He also does a fine job of elucidating why Lamarckism cannot work without a "Darwinian underpinning" since there must be a mechanism for selecting between the acquired characteristics that are improvements and those that are not. (p. 90) Good too is his characterization of genes as constituting "a kind of description of the ancestral environments through which those genes have survived." (p. 113)

On his tiff with Gould, Dawkins attempts to make amends by reprinting some semi-gracious and mostly positive reviews of some of Gould's books; however it is obvious that his professional and emotional differences with Gould remain.

One of the most important points that Dawkins reaffirms here is his belief that we humans, because of our unique insight into ourselves and our predicament, "can rebel against the tyranny of the selfish replicators." (p. 11) What Dawkins means is that we do not have to take biology as destiny or to take Darwinism as a template for our morality--a point often missed by his critics.

There is much, much more of interest in this refreshingly personal collection of essays by one of our most original evolutionary thinkers, some of it first rate, and some of it rather ordinary; yet taken in total reveals a lot about Richard Dawkins, scientist, science writer, teacher, and human being that I was pleased to learn.

Incidentally, the title is from Charles Darwin who speculated on how such a personage might regard "the clumsy, wasteful, blundering low and horridly cruel works of nature." (p. 8)

That "devil's chaplain" here is Richard Dawkins himself who mostly directs his ire toward the stupidities of human beings.