MacDonald develops a theory of anti-Semitism based on an evolutionary interpretation of social identity theory. Historical examples of anti-Semitism are analyzed as scientifically comprehensible gentile responses to a distinctive, segregated group. Anti-Semitism has historically been exacerbated by resource competition between Jews and gentiles. Jews have engaged in a wide range of strategies to try to combat it. These strategies include: crypsis, political activity, writing religious and intellectual apologia directed at both ingroup and outgroup members, and engaging in self-deception regarding both the nature of Judaism and gentile responses to Judaism.

This book attempts to understand an ancient people in terms of modern evolutionary biology. A basic idea is that Judaism is a group evolutionary strategy-what one might term an evolutionarily significant way for a group of people to get on in the world. The book documents several theoretically interesting aspects of group evolutionary strategies using Judaism as a case study. These topics include the theory of group evolutionary strategies, the genetic cohesion of Judaism, how Jews managed to erect and enforce barriers to gene flow between themselves and other peoples, resource competition between Jews and non-Jews, how Jews managed to have a high level of charity within their communities and at the same time prevented free-riding, how some groups of Jews came to have such high IQ's, and how Judaism developed in antiquity. This book was originally published in 1994 by Praeger Publishers. The Writers Club edition contains a new preface, Diaspora Peoples, describing several interesting group evolutionary strategies: The Gypsies, the Hutterites and Amish, the Calvinists and Puritans, and the Overseas Chinese.

(Dover thrift editions).

MacDonald develops an evolutionary perspective on Judaism. Judaism is conceptualized as a group evolutionary strategy characterized by a high degree of endogamy and resistance to genetic and cultural assimilation. Data are provided to support the author's theory that Judaism is characterized by a high level of within-group altruism and competition with outgroups. Finally, MacDonald argues that Judaism has been characterized by eugenic practices aimed at high intelligence and high investment parenting. After outlining a theory of evolutionary group strategies, MacDonald discusses the evidence from modern studies showing population genetic differences between Jews and Gentiles. He then shows that Jewish religious writing points to a pronounced tendency toward idealizing endogamy and condemning exogamy, and he points to the ways religious ideology and practice have facilitated the genetic and cultural separation of Jews and Gentiles. He then reviews evidence for resource and reproductive competition and the importance of kin-based cooperation and altruism as well as assortative mating for intelligence and resource aquisition ability among Jews. This study is a highly original attempt to develop an evolutionary understanding of one of the world's great religions. As such, it will be of concern to scholars and researchers in the fields of sociobiology and religion as well as the general reading public.

In this book, Marta T. Topel utilizes anthropological research to analyze both macro and micro social processes among secular and Orthodox Jews in Israel. She covers such complex issues as the tensions between the two groups and the radicalization of Israeli Jewish Orthodoxy in the last thirty years. The book also delves into micro social processes such as the long and tortured journey of Israeli religious dissidents and the role of non-governmental organizations in helping these dissidents adapt to secular society. In addition, she discusses the symbolic and ritual paraphernalia that dissidents must become familiar with in order to be successful in their new lives as secular Jews. Jewish Orthodoxy and Its Discontents approaches the phenomenon of religious dissidence within the Jewish Israeli Orthodoxy through the lens of the inverse phenomenon: religious conversion to Jewish Orthodoxy. This outlook is based on theoretical ground as both events constitute a radical change of the ideology of both the social actors and the social structures they have abandoned.

Steven B. Smith examines the concept of modernity, not as the end product of historical developments but as a state of mind. He explores modernism as a source of both pride and anxiety, suggesting that its most distinctive characteristics are the self-criticisms and doubts that accompany social and political progress. Providing profiles of the modern project’s most powerful defenders and critics—from Machiavelli and Spinoza to Saul Bellow and Isaiah Berlin—this provocative work of philosophy and political science offers a novel perspective on what it means to be modern and why discontent and sometimes radical rejection are its inevitable by-products.