Notes

1. . Leroy Augenstein, Come, Let Us Play God (New York: Harper 8c Row, 1969), p. 3.
2. . Aldous Huxley, Brave New World and Brave New World Revisited (New York: Harper & Row, Colophon Books, 1965), 2:1.
3. . Unfortunately, Paul Overhage, S.J., in his excellent book Experiment Mensch‐heit: Die Steuerung der menschlichen Evolution ([Frankfurt am Main: Josef Knecht. 1967], p. 6), deliberately excludes such a theological understanding. A theological understanding, however, is more urgent than ever if Christian faith is to remain relevant to modern thought.
4. . Arne Müntzing, Genetics: Basic and Applied; a Survey of Methods and Main Results, 2d ed. (Stockholm: LTs Förlag, 1967), p. 412.
5. . Ibid., p. 413.
6. . Hermann J. Muller, “Genetic Progress by Voluntarily Conducted Germinal Choice,” in Man and His Future, ed. Gordon Wolstenholme (London: J. & A. Churchill, 1967), pp. 253 f. This volume contains the papers and discussions of a symposium of the Ciba Fndation which brought together twenty‐seven renowned biologists, psychologists, and sociologists and took place in London from November 26‐30, 1962. For a drastic example of the deterioration of the genetic pool, see Augenstein (p. 33). See further P. B. Medawar (The Future of Man [London: Methuen, 1960], pp. 72‐87), who also gives a good introduction to the still ongoing discussion.
7. . HudsonHoagland, “The Brain and Crises in Human Values,” Zygon  1 (1966):141.
8. . Muller, p. 252.
9. . See Hermann J. Muller, “The Guidance of Human Evolution,” in Evolution after Darwin: The University of Chicago Centennial, ed. Sol Tax, 3 vols. (Chicago: University of Chicago Press, 1960), 2:430–33.
10. . John R. Jablonski, “Man, Culture, Evolution and Environment,” in Changing Man: The Threat and the Promise, ed. Kyle Haselden and Philip Hefner (Garden City, N.Y.: Doubleday & Co., 1968), p. 83.
11. . According to Augenstein (p. 32).
12. . Muller, “Guidance of Human Evolution,” p. 436. See also the striking example in Augenstein (p. 16).
13. . Henry W. Brosin, “Evolution and Understanding Diseases of the Mind,” in Evolution after Darwin (see n. 9 above), 2:388.
14. . Müntzing, p. 412.
15. . Gerald E. McClearn, “Behavioral Genetics,” in Proceedings of the XII International Congress of Genetics, Tokyo, Japan, August 19‐28, 1968, (ed. C. Oshima, 3 vols. [Tokyo: Dai Nippon Printing Co., 1969], 3:422), where he also describes findings about the genetic basis of psychosis and schizophrenia.
16. . Müntzing, pp. 419 ff.
17. . Augenstein (p. 19) mentions that the chances for mongolism for children are less than two out of ten thousand when the mother is twenty, one out of a thousand when she is thirty, one out of a hundred when she is forty, and when she is forty‐nine they are between one in forty and one in twenty‐five.
18. . Ibid., p. 18.
19. . Jerome Lejeune, “Chromosome Mechanics and Human Pathology,” in Oshima, 3:380.
20. . For the following, see PatriciaA. Jacobset al. (“Chromosome Studies on Men in a Maximum Security Hospital,” Annals of Human Genetics  31 [1968]:339–58). Literature about other similar investigations is mentioned here.
21. . TimothyLeary and WalterHouston Clark, “Religious Implications of Consciousness Expanding Drugs,” Religious Education  58 (1963):251–56. Of course, on the basis of this one experiment one cannot say anything conclusive about a “correction” of criminal behavior through drugs. Notwithstanding the tragic results for Timothy Leary himself, experiments in this direction should be encouraged.
22. . Hoagland, p. 151.
23. . According to Hudson Hoagland (“Potentialities in the Control of Behavior,” in Wolstenholme, p. 309).
24. . For the following, see C. W. M. Whitty, “Changes in Conduct and Personality Following Localized Brain Lesions” (in Biology and Personality: Frontier Problems in Science, Philosophy and Religion, ed. I. T. Ramsey [New York: Barnes & Noble, 1965], pp. 319–49), which also cites some typical clinical cases.
25. . Leroy Augenstein, “Shall We Play God?” in Haselden and Hefner, pp. 90 f.
26. . Joshua Lederberg, “Biological Future of Man,” in Wolstenholme, p. 267.
27. . Ibid., p. 269.
28. . See Robert DeMars, “Investigations in Human Genetics with Cultivated Human Cells: A Summary of Present Knowledge,” in The Control of Human Heredity and Evolution, ed. Tracy M. Sonneborn, 5th ed. (New York: Macmillan Co., 1967), p. 55.
29. . Augenstein, “Shall We Play God?” pp. 91 f.
30. . Möntzing p. 417.
31. . See Eldon J. Gardner, Principles of Genetics, 3d ed. (New York: John Wiley & Sons, 1965), p. 319.
32. . According to Augenstein (“Shall We Play God?” p. 95).
33. . N. A. Mitchinson, “Erzeugung biologischer Stoffe durch Gewebekulturen,” in Unsere Welt 1985, ed. R. Jungk “and H. J. Mundt (Munich: Kurt Desch,” 1967), p. 59.
34. . Augenstein (“Shall We Play God?” p. 97) is toying with this idea.
35. . For example, the bacteriophage T 4 has approximately one hundred genes, of which some twenty have already been identified and located. But man has probably between fifty thousand and one million genes. Of these so far only about one hundred have been identified and only a few have been crudely located (according to G. Pontecorvo, “Prospects for Genetic Analysis in Man,” in Sonneborn, p. 89).
36. . See also Herman J. Muller, “Means and Aims in Human Genetic Betterment,” in Sonneborn, p. 113.
37. . According to Augenstein (Come, Let Us Play God, pp. 21 f., 28 f.), in reporting about an incident at the Oak Ridge National Laboratory in Tennessee.
38. . Ibid., p. 35. Due to Augenstein's untimely death (1969), this plan was probably abandoned.
39. . Pontecorvo, p. 83.
40. . JoshuaLederberg, “Molecular Biology, Eugenics and Euphenics,” Nature  198 (1963):428–29. This essay is a condensation of his paper read at the above‐mentioned Ciba Symposium in London.
41. . Lederberg, “Biological Future of Man,” p. 265.
42. . For the following, see Hugo Spatz (“Gedanken über die Zunkunft des Menschenhirns und die Idee vom übermenschen,” in Der übermensch: Eine Diskussion, ed. Ernst Benz [Zürich: Rhein‐Verlag, 1961], pp. 357, 359, 364, and other places). Of course, we have to emphasize here the hypothetical character of Spatz's theses.
43. . Pierre Teilhard de Chardin, The Phenomenon of Man (New York: Harper & Bros., 1959), pp. 249 f. His whole system is built on the premise of a constant evolution. Whether this evolution will proceed artificially or naturally seems to be unimportant to him.
44. . Lederberg, “Biological Future of Man,” p. 266.
45. . Jean Rostand, Can Man Be Modified? (New York: Basic Books, 1959), p. 80.
46. . Lord Brain, “Wir werden uns selbst besser kennenlernen,” in Jungk and Mundt, p. 47.
47. . For the following, see Hoagland (“Potentialities in the Control of Human Behavior,” p. 306 f.).
48. . Jablonski (pp. 84 f.) points out that there are many unknown dangers in experimenting with mind drugs. In this context we would like to acknowledge thankfully the commercials in our mass media concerning the dangers of drugs and nicotine (cancer causing).
49. . For the following, see Muller (“Guidance of Human Evolution,” pp. 453 f.).
50. . According to G. H. Beale (“Das Verändern der Erbeigenschaften der Zelle,” in Jungk and Mundt, p. 65 f.). There he rejects French reports about experiments with DNA injections in ducklings of the Pekin breed from extracts of DNA material from Khaki Campell ducks. The majority of the treated birds, and their offspring, supposedly developed characters of Khaki Campell ducks (see report of Brosin, “Evolution and Understanding Diseases of the Mind,” p. 402). This shows that genetic euphenics is such a debated field that even research reports may be exaggerated.
51. . Rostand, p. 92.
52. . Muller, “Genetic Progress,” p. 255. Lederberg, who is convinced of the success of genetic euphenics, includes under the term “euphenics” also organ transplants, organ prostheses (for example, artificial heart valves), progress in protein biochemistry to prolong life expectation, influence of brain development in the prenatal or postnatal period, and nonsexual procreation (for instance, parthenogenesis) (see Joshua Lederberg, “Die Evolution in der Krise,” in Jungk and Mundt, pp. 39 f.). We included some of these possibilities under different categories.
53. . Tracy M. Sonneborn, “H. J. Muller, Crusader for Human Betterment,” in Oshima, 3:101.
54. . For the following, see Muller (“Genetic Progress,” pp. 258–61; “Guidance of Human Evolution,” pp. 437–52; and “Means and Aims,” pp. 114 ff.).
55. . Muller, “Genetic Progress,” p. 260.
56. . Muller, “Guidance of Human Evolution,” p. 451. Although he already advocated this idea in 1935, he bewilders the reader with his statement at that time: “How many women, in an enlightened community devoid of superstitious taboos and sex slavery, would be eager and proud to bear and to rear a child of Lenin or of Darwin” (Out of the Night: A Biologist's View of the Future [New York: Vanguard Press, 1935], p. 122); see also M. Klein's remark in the discussion following Muller's paper on “Genetic Progress” (in Wolstenholme, p. 280).
57. . Rostand (pp. 88 f.) cites some interesting historical illustrations.
58. . Augenstein, Come, Let Us Play God, p. 29.
59. . Augenstein, “Shall We Play God?” pp. 92 f.
60. . Gregory Pincus, “Control of Reproduction in Mammals,” in Wolstenholme, pp. 79‐80.
61. . According to Overhage (pp. 119f.).
62. . WarrenWeaver, “Some Moral Problems Posed by Modern Science,” Zygon  1 (1966):299. This is similar to Bultmann's discovery that due to his prior understanding the “pure” exegete is always also a secret dogmatician. Unfortunately, Bultmann did not apply this discovery to his own exegesis.
63. . See P. B. Medawar in the discussion following Lederberg's presentation of “Biological Future of Man” (in Wolstenholme, p. 295). See also Theodosius Dob‐zhansky, “Evolution: Implications for Religion,” in Haselden and Hefner, p. 155.
64. . See Lederberg in the discussion following his presentation “Biological Future of Man” (in Wolstenholme, p. 288).
65. . For a more extensive discussion, see Joseph Fletcher (Morals and Medicine [Princeton, N.J.: Princeton University Press, 1954], p. 172).
66. . Lederberg, “Biological Future of Man,” p. 270.
67. . Muller, “Guidance of Human Evolution,” p. 441. Muller here seems to be still favoring a pragmatic optimism, especially when he emphasizes that hedonism, altruism, and a spiritual attitude toward existence become finally resolved into the pursuit of the same objective.
68. . Theodosius Dobzhansky, The Biology of Ultimate Concern (New York: New American Library, 1967), p. 52.
69. . Ibid., p. 68.
70. . Ibid., p. 108.
71. . Ibid., p. 109. Dobzhansky admits that, because of his own cultural disposition, the framework of Christianity for him would be most important for such a synthesis. I would like to mention here that Dobzhansky is strongly influenced by Teilhard de Chardin, Paul Tillich, and Julian Huxley.
72. . Julian Huxley, “The Evolutionary Vision,” in Tax, 3:256 f.
73. . Julian Huxley, The Human Crisis (Seattle: University of Washington Press, 1963), p 38.
74. . For a more extensive discussion, see Perry LeFevre (Understandings of Man [Philadelphia: Westminster Press, 1966], p. 39).
75. . Ernst Benz, Evolution and Christian Hope (Garden City, N.Y.: Doubleday & Co., Anchor Books, 1968), pp. 123 ff.
76. . Karl Heim (The World: Its Creation and Its Consummation [Philadelphia: Muhlenberg, 1962], p. 61 ff.) sees as a specific characteristic of man his “technical intelligence,” which is a blessing for him in the sense of making life easier and more comfortable, but it is also a misfortune since he uses it in the merciless struggle for existence against his fellowmen.
77. . Jurgen Moltmann (Theology of Hope [London: SCM Press, 1967], pp. 327 ff.) seems to go in this direction. This suspicion is nourished when one discovers that his approach is exploited–though against his will–in the sense of a naive belief in progress. See Hans‐Georg Geyer, “Ansichten zu Jurgen Moltmanns ‘Theologie der Hoffnung,” in Diskussionen über die “Theologie der Hoffnung” von Jurgen Moltmann, ed. W.‐D. Marsch (Munich: Christian Kaiser, 1967), p. 73. With this critical observation we by no means want to question Moltmann's important rediscovery of the dynamic‐progressive component of theology.
78. . See about the questionableness of a “gospel of progress,” in Robert E. Neil, “The Relevant Issue” (McCormick Quarterly 23 [1969]:17–35).
79. . Martin Heidegger (Being and Time [London: SCM Press, 1962], p. 289) characterizes our situation very strikingly when he says: “Death is a way to be, which Dasein takes over as soon as it is. ‘As soon as a man comes to life, he is at once old enough to die.'”
80. . Emil Brunner, Eternal Hope (London: Lutterworth Press, 1954), p. 25.