156 Lewis D. Solomon

change humans and their nature by technological means, providing a better life for our children.

In the future, Progressive Judaism, I suggest, ought to let parents decide what they think is“best”; what they regard as improvements of human traits or characteristics. Each of us has different definitions of“normal” health and desirable traits or characteristics. Many may want to design“perfect” offspring conforming to what they regard as societal norms, sociocultural priorities, or an economically“successful” genotype. These norms, however, will vary, thus limiting the imposition of harmful or skewed concepts of normality. Even if we follow a herdlike mentality, generally we may want to reduce aggression, stimulate friendliness, raise intelligence, and eliminate genetic differences leading to inequality. Most of us would agree, it seems to me, that at least these transformations do not represent the imposition of harmful concepts of“normality.”

Genetic engineering represents an extension of God ’s continuing creative activity. We are partners with the Eternal in the transformative process of bringing the world to perfection. Partnering means taking an active role. As co-creators with God , we ought to have the opportunity to strive for excellence in our offspring by eliminating genetic diseases and enhancing our children, recognizing we are on the road to progress, not perfection. We ought to be able to free our children from the constraints of“natural” destiny.

Some day, we will be able to have children that are the products of our own design. Let people live longer, heal themselves, and give birth to children who have the best genes, the best chance for a longer and healthier life, are smarter, more successful, and perhaps even happier. Giving people more control over procreation, culminating in designing children, is not being Godlike. These techniques do not represent an improper tampering with the“natural” order.

We stand on the edge of engineering human evolution. In this