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Eidelberg identifies the central problems of Western civilization as preserving the central values of democracy--i.e., freedom and equality--from the twin threats posed by moral relativism and religious extremism. His analysis of the roots of this problem in classical and contemporary political theory is insightful. . . . The author writes, Judaism goes beyond the secular mind and points the way to transcending Western civilization, ' and again, Inasmuch as freedom and equality . . . cannot of themselves teach man how to live, the only way to . . . save what is precious in these two principles is to derive them from . . . a body of knowledge that transcends the dichotomy of secularism and religion. That body of knowledge will be found in Jewish law.' The author's knowledge of halakha is substantial; his presentation of it, however, is highly selective. He also fails to engage in serious historical or tectual critical study of the traditional Jewish sources he cites. . . . -Choice ?Eidelberg identifies the central problems of Western civilization as preserving the central values of democracy--i.e., freedom and equality--from the twin threats posed by moral relativism and religious extremism. His analysis of the roots of this problem in classical and contemporary political theory is insightful. . . . The author writes, Judaism goes beyond the secular mind and points the way to transcending Western civilization, ' and again, Inasmuch as freedom and equality . . . cannot of themselves teach man how to live, the only way to . . . save what is precious in these two principles is to derive them from . . . a body of knowledge that transcends the dichotomy of secularism and religion. That body of knowledge will be found in Jewish law.' The author's knowledge of halakha is substantial; his presentation of it, however, is highly selective. He also fails to engage in serious historical or tectual critical study of the traditional Jewish sources he cites. . . .?-Choice

?Eidelberg identifies the central problems of Western civilization as preserving the central values of democracy--i.e., freedom and equality--from the twin threats posed by moral relativism and religious extremism. His analysis of the roots of this problem in classical and contemporary political theory is insightful. . . . The author writes, Judaism goes beyond the secular mind and points the way to transcending Western civilization, ' and again, Inasmuch as freedom and equality . . . cannot of themselves teach man how to live, the only way to . . . save what is precious in these two principles is to derive them from . . . a body of knowledge that transcends the dichotomy of secularism and religion. That body of knowledge will be found in Jewish law.' The author's knowledge of halakha is substantial; his presentation of it, however, is highly selective. He also fails to engage in serious historical or tectual critical study of the traditional Jewish sources he cites. . . .?-Choice

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PAUL EIDELBERG is a Professor of Political Science at Bar Ilan University in Israel. He is the author of Jerusalem vs. Athens, A Discourse on Statesmanship, The Philosophy of the American Constitution, and other books and articles.

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