Ranging widely across countries and centuries, National Thought in Europe critically analyzes the growth of nationalism from its beginnings in medieval ethnic prejudice to the romantic era’s belief in a national soul. A fertile pan-European exchange of ideas, often rooted in literature, led to a notion of a nation’s cultural individuality that transformed the map of Europe. By looking deeply at the cultural contexts of nationalism, Joep Leerssen not only helps readers understand the continent’s past, but he also provides a surprising perspective on contemporary European identity politics.

Nationalism is a movement and a state of mind that brings together national identity, consciousness, and collectivities. It accomplished the great transformation from the old order to modernity; it placed imagination above production, distribution, and exchange; and it altered the nature of power over people and territories that shapes and directs the social and political world. A five-country study that spans five hundred years, this historically oriented work in sociology bids well to replace all previous works on the subject. The theme, simple yet complex, suggests that England was the front-runner, with its earliest sense of self-conscious nationalism and its pragmatic ways; it utilized existing institutions while transforming itself. The Americans followed, with no formed institutions to impede them. France, Germany, and Russia took the same, now marked, path, modifying nationalism in the process.

Nationalism is based on empirical data in four languages—legal documents; period dictionaries; memoirs; correspondence; literary works; theological, political, and philosophical writings; biographies; statistics; and histories. Nowhere else is the complex interaction of structural, cultural, and psychological factors so thoroughly explained. Nowhere else are concepts like identity, anomie, and elites brought so refreshingly to life.

This book was published in June 1994 by a French publisher and became the winner of the Organization of American Historians foreign language book prize.

The Nationalist Ferment contributes significantly to the renewal of early U.S. diplomatic history. Since the 1980s, a number of diplomatic historians have turned aside from traditional diplomatic issues and sources. They have instead focused on gender, ethnic relationships, culture, and the connections between foreign and domestic policy.

Rossignol argues that in the years 1789–1812 the new nation needed to assert its independence and autonomous character in the face of an unconvinced world. After overcoming initial divisions caused by foreign policy, Americans met this challenge by defining common foreign policy objectives and attitudes, which both legitimized the United States abroad and reinforced national unity at home. This book establishes the constant connections between domestic and international issues during the early national period.

According to conventional wisdom, the national identity of the Jordanian state was defined by the ruling Hashemite family, which has governed the country since the 1920s. But this view overlooks the significant role that the "Arab street"—in this case, ordinary Jordanians and Palestinians—played and continues to play in defining national identity in Jordan and the Fertile Crescent as a whole. Indeed, as this pathfinding study makes clear, "the street" no less than the state has been a major actor in the process of nation building in the Middle East during and after the colonial era.

In this book, Betty Anderson examines the activities of the Jordanian National Movement (JNM), a collection of leftist political parties that worked to promote pan-Arab unity and oppose the continuation of a separate Jordanian state from the 1920s through the 1950s. Using primary sources including memoirs, interviews, poetry, textbooks, and newspapers, as well as archival records, she shows how the expansion of education, new jobs in the public and private sectors, changes in economic relationships, the establishment of national militaries, and the explosion of media outlets all converged to offer ordinary Jordanians and Palestinians (who were under the Jordanian government at the time) an alternative sense of national identity. Anderson convincingly demonstrates that key elements of the JNM's pan-Arab vision and goals influenced and were ultimately adopted by the Hashemite elite, even though the movement itself was politically defeated in 1957.

In this compelling study of the treatment of "enemy" minorities in the Russian Empire during the First World War, Eric Lohr uncovers a dramatic story of mass deportations, purges, expropriations, and popular violence.A campaign initially aimed at restricting foreign citizens rapidly spun out of control. It swept up Russian subjects of German, Jewish, and Muslim backgrounds and drove roughly a million civilians from one part of the empire to another, resulting in one of the largest cases of forced migration in history to that time. Because foreigners and diaspora minorities were prominent among entrepreneurial and landowning elites, the campaign against them also became an explosive element in class and national tensions on the eve of the 1917 revolutions.

During the war, the imperial regime dropped its ambivalence about Russian nationalism and embraced unprecedented and radical policies that "nationalized" the economy, the land, and even the population. The core idea of the campaign--that the country needed to free itself from the domination of foreigners, internal enemies, and the exploitative world economic system--later became a central feature of the Soviet revolutionary model.

Based on extensive archival research, much in newly available sources, Nationalizing the Russian Empire is an important contribution to the study of empire and nationalism, the Russian Revolution, and ethnic cleansing.

The province of Galicia was the easternmost land of the old Habsburg Empire. Throughout the nineteenth century it was noted for political conflicts and the cultural vibrancy of its three major national groups: Poles, Ukrainians, and Jews.

This volume brings together for the first time eleven essays on various aspects of the last seventy-five years of Austrian Galicia's existence. Included are general surveys on Galicia within the imperial Habsburg system and on the fate of Ukrainians, Poles, and Jews within the province. Various aspects of Ukrainian development receive special attention, and a major bibliographic essay completes the volume. Among the leading specialists represented are Peter Brock, Paul R. Magocsi, Ezra Mendelsohn, Ivan L. Rudnytsky, and Piotr Wandycz.

As Protestantism expanded across the Atlantic world in the seventeenth and eighteenth centuries, most evangelists were not white Anglo-Americans, as scholars have long assumed, but members of the same groups that missionaries were trying to convert. Native Apostles offers one of the most significant untold stories in the history of early modern religious encounters, marshalling wide-ranging research to shed light on the crucial role of Native Americans, Africans, and black slaves in Protestant missionary work. The result is a pioneering view of religion’s spread through the colonial world.

From New England to the Caribbean, the Carolinas to Africa, Iroquoia to India, Protestant missions relied on long-forgotten native evangelists, who often outnumbered their white counterparts. Their ability to tap into existing networks of kinship and translate between white missionaries and potential converts made them invaluable assets and potent middlemen. Though often poor and ostracized by both whites and their own people, these diverse evangelists worked to redefine Christianity and address the challenges of slavery, dispossession, and European settlement. Far from being advocates for empire, their position as cultural intermediaries gave native apostles unique opportunities to challenge colonialism, situate indigenous peoples within a longer history of Christian brotherhood, and harness scripture to secure a place for themselves and their followers.

Native Apostles shows that John Eliot, Eleazar Wheelock, and other well-known Anglo-American missionaries must now share the historical stage with the black and Indian evangelists named Hiacoomes, Good Peter, Philip Quaque, John Quamine, and many more.

Evangelical Christianity is Mexico’s fastest-growing religious movement, with about ten million adherents today. Most belong to Protestant denominations introduced from the United States (e.g., Jehovah’s Witnesses, Seventh-day Adventists), but perhaps as many as 800,000 are members of homegrown, “native” evangelical sects. These native Mexican sects share much with the American denominations of which they are spinoffs. For instance, they are Trinitarian, Anabaptist, and Millenarian; they emphasize a personal relationship with God, totally rejecting intermediation by saints; and they insist that they are the only true Christians. Beyond that, each native sect has its distinctive characteristics.

This book focuses on two sharply contrastive native evangelical sects in Central Mexico: Amistad y Vida (Friendship and Life) and La Luz del Mundo (The Light of the World). The former, founded in 1982, now has perhaps 120,000 adherents nationwide. It is nonhierarchical, extremely egalitarian, and has no dogmatic directives. It is a cheerful religion that emphasizes charity, community service, and personal kindness as the path to salvation. It attracts new members, mainly from the urban middle class, through personal example rather than proselytizing. La Luz del Mundo, founded in 1926, now has about 350,000 members in Mexico and perhaps one million in the hemisphere. It is hierarchically organized and demands total devotion to the sect’s founder and his son, who are seen as direct links to Jesus on Earth. It is a proselytizing sect that recruits mainly among the urban poor by providing economic benefits within the congregations, but does no community service as such.

Based on ten years of fieldwork (1996–2006) and contextualized by nearly fifty years of anthropological study in the region, Native Evangelism in Central Mexico presents the first ethnography of Mexico’s native evangelical congregations.

Gloria Anzaldua Book Prize, National Women's Studies Association, 2009

In the early twentieth century, three women of color helped shape a new world of ethnographic discovery. Ella Cara Deloria, a Sioux woman from South Dakota, Zora Neale Hurston, an African American woman from Florida, and Jovita González, a Mexican American woman from the Texas borderlands, achieved renown in the fields of folklore studies, anthropology, and ethnolinguistics during the 1920s and 1930s. While all three collaborated with leading male intellectuals in these disciplines to produce innovative ethnographic accounts of their own communities, they also turned away from ethnographic meaning making at key points in their careers and explored the realm of storytelling through vivid mixed-genre novels centered on the lives of women.

In this book, Cotera offers an intellectual history situated in the "borderlands" between conventional accounts of anthropology, women's history, and African American, Mexican American and Native American intellectual genealogies. At its core is also a meditation on what it means to draw three women—from disparate though nevertheless interconnected histories of marginalization—into conversation with one another. Can such a conversation reveal a shared history that has been erased due to institutional racism, sexism, and simple neglect? Is there a mode of comparative reading that can explore their points of connection even as it remains attentive to their differences? These are the questions at the core of this book, which offers not only a corrective history centered on the lives of women of color intellectuals, but also a methodology for comparative analysis shaped by their visions of the world.

Sean Harvey explores the morally entangled territory of language and race in this intellectual history of encounters between whites and Native Americans in the eighteenth and nineteenth centuries. Misunderstandings about the differences between European and indigenous American languages strongly influenced whites’ beliefs about the descent and capabilities of Native Americans, he shows. These beliefs would play an important role in the subjugation of Native peoples as the United States pursued its “manifest destiny” of westward expansion.

Over time, the attempts of whites to communicate with Indians gave rise to theories linking language and race. Scholars maintained that language was a key marker of racial ancestry, inspiring conjectures about the structure of Native American vocal organs and the grammatical organization and inheritability of their languages. A racially inflected discourse of “savage languages” entered the American mainstream and shaped attitudes toward Native Americans, fatefully so when it came to questions of Indian sovereignty and justifications of their forcible removal and confinement to reservations.

By the mid-nineteenth century, scientific efforts were under way to record the sounds and translate the concepts of Native American languages and to classify them into families. New discoveries by ethnologists and philologists revealed a degree of cultural divergence among speakers of related languages that was incompatible with prevailing notions of race. It became clear that language and race were not essentially connected. Yet theories of a linguistically shaped “Indian mind” continued to inform the U.S. government’s efforts to extinguish Native languages for years to come.

Some central questions in the natural and social sciences can't be answered by controlled laboratory experiments, often considered to be the hallmark of the scientific method. This impossibility holds for any science concerned with the past. In addition, many manipulative experiments, while possible, would be considered immoral or illegal. One has to devise other methods of observing, describing, and explaining the world.

In the historical disciplines, a fruitful approach has been to use natural experiments or the comparative method. This book consists of eight comparative studies drawn from history, archeology, economics, economic history, geography, and political science. The studies cover a spectrum of approaches, ranging from a non-quantitative narrative style in the early chapters to quantitative statistical analyses in the later chapters. The studies range from a simple two-way comparison of Haiti and the Dominican Republic, which share the island of Hispaniola, to comparisons of 81 Pacific islands and 233 areas of India. The societies discussed are contemporary ones, literate societies of recent centuries, and non-literate past societies. Geographically, they include the United States, Mexico, Brazil, western Europe, tropical Africa, India, Siberia, Australia, New Zealand, and other Pacific islands.

In an Afterword, the editors discuss how to cope with methodological problems common to these and other natural experiments of history.

Pliny the Elder, tireless researcher and writer, is author of the encyclopedic Natural History, in 37 books, an unrivaled compendium of Roman knowledge. The contents of the books are as follows. Book 1: table of contents of the others and of authorities; 2: mathematical and metrological survey of the universe; 3-6: geography and ethnography of the known world; 7: anthropology and the physiology of man; 8-11: zoology; 12-19: botany, agriculture, and horticulture; 20-27: plant products as used in medicine; 28-32: medical zoology; 33-37: minerals (and medicine), the fine arts, and gemstones.

The Loeb Classical Library edition of Natural History is in ten volumes.

Pliny the Elder, tireless researcher and writer, is author of the encyclopedic Natural History, in 37 books, an unrivaled compendium of Roman knowledge. The contents of the books are as follows. Book 1: table of contents of the others and of authorities; 2: mathematical and metrological survey of the universe; 3-6: geography and ethnography of the known world; 7: anthropology and the physiology of man; 8-11: zoology; 12-19: botany, agriculture, and horticulture; 20-27: plant products as used in medicine; 28-32: medical zoology; 33-37: minerals (and medicine), the fine arts, and gemstones.

The Loeb Classical Library edition of Natural History is in ten volumes.

Pliny the Elder, tireless researcher and writer, is author of the encyclopedic Natural History, in 37 books, an unrivaled compendium of Roman knowledge. The contents of the books are as follows. Book 1: table of contents of the others and of authorities; 2: mathematical and metrological survey of the universe; 3-6: geography and ethnography of the known world; 7: anthropology and the physiology of man; 8-11: zoology; 12-19: botany, agriculture, and horticulture; 20-27: plant products as used in medicine; 28-32: medical zoology; 33-37: minerals (and medicine), the fine arts, and gemstones.

The Loeb Classical Library edition of Natural History is in ten volumes.

Pliny the Elder, tireless researcher and writer, is author of the encyclopedic Natural History, in 37 books, an unrivaled compendium of Roman knowledge. The contents of the books are as follows. Book 1: table of contents of the others and of authorities; 2: mathematical and metrological survey of the universe; 3-6: geography and ethnography of the known world; 7: anthropology and the physiology of man; 8-11: zoology; 12-19: botany, agriculture, and horticulture; 20-27: plant products as used in medicine; 28-32: medical zoology; 33-37: minerals (and medicine), the fine arts, and gemstones.

The Loeb Classical Library edition of Natural History is in ten volumes.

Pliny the Elder, tireless researcher and writer, is author of the encyclopedic Natural History, in 37 books, an unrivaled compendium of Roman knowledge. The contents of the books are as follows. Book 1: table of contents of the others and of authorities; 2: mathematical and metrological survey of the universe; 3-6: geography and ethnography of the known world; 7: anthropology and the physiology of man; 8-11: zoology; 12-19: botany, agriculture, and horticulture; 20-27: plant products as used in medicine; 28-32: medical zoology; 33-37: minerals (and medicine), the fine arts, and gemstones.

The Loeb Classical Library edition of Natural History is in ten volumes.

Pliny the Elder, tireless researcher and writer, is author of the encyclopedic Natural History, in 37 books, an unrivaled compendium of Roman knowledge. The contents of the books are as follows. Book 1: table of contents of the others and of authorities; 2: mathematical and metrological survey of the universe; 3-6: geography and ethnography of the known world; 7: anthropology and the physiology of man; 8-11: zoology; 12-19: botany, agriculture, and horticulture; 20-27: plant products as used in medicine; 28-32: medical zoology; 33-37: minerals (and medicine), the fine arts, and gemstones.

The Loeb Classical Library edition of Natural History is in ten volumes.

Pliny the Elder, tireless researcher and writer, is author of the encyclopedic Natural History, in 37 books, an unrivaled compendium of Roman knowledge. The contents of the books are as follows. Book 1: table of contents of the others and of authorities; 2: mathematical and metrological survey of the universe; 3-6: geography and ethnography of the known world; 7: anthropology and the physiology of man; 8-11: zoology; 12-19: botany, agriculture, and horticulture; 20-27: plant products as used in medicine; 28-32: medical zoology; 33-37: minerals (and medicine), the fine arts, and gemstones.

The Loeb Classical Library edition of Natural History is in ten volumes.

Pliny the Elder, tireless researcher and writer, is author of the encyclopedic Natural History, in 37 books, an unrivaled compendium of Roman knowledge. The contents of the books are as follows. Book 1: table of contents of the others and of authorities; 2: mathematical and metrological survey of the universe; 3-6: geography and ethnography of the known world; 7: anthropology and the physiology of man; 8-11: zoology; 12-19: botany, agriculture, and horticulture; 20-27: plant products as used in medicine; 28-32: medical zoology; 33-37: minerals (and medicine), the fine arts, and gemstones.

The Loeb Classical Library edition of Natural History is in ten volumes.

Pliny the Elder, tireless researcher and writer, is author of the encyclopedic Natural History, in 37 books, an unrivaled compendium of Roman knowledge. The contents of the books are as follows. Book 1: table of contents of the others and of authorities; 2: mathematical and metrological survey of the universe; 3-6: geography and ethnography of the known world; 7: anthropology and the physiology of man; 8-11: zoology; 12-19: botany, agriculture, and horticulture; 20-27: plant products as used in medicine; 28-32: medical zoology; 33-37: minerals (and medicine), the fine arts, and gemstones.

The Loeb Classical Library edition of Natural History is in ten volumes.

Pliny the Elder, tireless researcher and writer, is author of the encyclopedic Natural History, in 37 books, an unrivaled compendium of Roman knowledge. The contents of the books are as follows. Book 1: table of contents of the others and of authorities; 2: mathematical and metrological survey of the universe; 3-6: geography and ethnography of the known world; 7: anthropology and the physiology of man; 8-11: zoology; 12-19: botany, agriculture, and horticulture; 20-27: plant products as used in medicine; 28-32: medical zoology; 33-37: minerals (and medicine), the fine arts, and gemstones.

The Loeb Classical Library edition of Natural History is in ten volumes.

Belize's Chiquibul Forest is one of the largest remaining expanses of tropical moist forest in Central America. It forms part of what is popularly known as the Maya Forest. Battered by hurricanes over millions of years, occupied by the Maya for thousands of years, and logged for hundreds of years, this ecosystem has demonstrated its remarkable ecological resilience through its continued existence into the twenty-first century. Despite its history of disturbance, or maybe in part because of it, the Maya Forest is ranked as an important regional biodiversity hot spot and provides some of the last regional habitats for endangered species such as the jaguar, the scarlet macaw, Baird's tapir, and Morelet's crocodile.

A Natural History of Belize presents for the first time a detailed portrait of the habitats, biodiversity, and ecology of the Maya Forest, and Belize more broadly, in a format accessible to a popular audience. It is based in part on the research findings of scientists studying at Las Cuevas Research Station in the Chiquibul Forest. The book is unique in demystifying many of the big scientific debates related to rainforests. These include "Why are tropical forests so diverse?"; "How do flora and fauna evolve?"; and "How do species interact?" By focusing on the ecotourism paradise of Belize, this book illustrates how science has solved some of the riddles that once perplexed the likes of Charles Darwin, and also shows how it can assist us in managing our planet and forest resources wisely in the future.

Winner of the Eleanor Maccoby Book Award in Developmental Psychology, American Psychological Association
Winner of a PROSE Award, Association of American Publishers
Shortlist, Cognitive Development Society Book Award
A Choice Outstanding Academic Title of the Year

A Natural History of Human Morality offers the most detailed account to date of the evolution of human moral psychology. Based on extensive experimental data comparing great apes and human children, Michael Tomasello reconstructs how early humans gradually became an ultra-cooperative and, eventually, a moral species.

“Tomasello is convincing, above all, because he has run many of the relevant studies (on chimps, bonobos and children) himself. He concludes by emphasizing the powerful influence of broad cultural groups on modern humans… Tomasello also makes an endearing guide, appearing happily amazed that morality exists at all.”
—Michael Bond, New Scientist

“Most evolutionary theories picture humans as amoral ‘monads’ motivated by self-interest. Tomasello presents an innovative and well-researched, hypothesized natural history of two key evolutionary steps leading to full-blown morality.”
—S. A. Mason, Choice

The paleoecological history of the Americas is as complex as the region is broad: stretching from the Arctic Circle to Tierra del Fuego, the New World features some of the most extraordinary vegetation on the planet. But until now it has lacked a complete natural history. Alan Graham remedies that with A Natural History of the New World. With plants as his scientific muse, Graham traces the evolution of ecosystems, beginning in the Late Cretaceous period (about 100 million years ago) and ending in the present, charting their responses to changes in geology and climate.

            By highlighting plant communities’ roles in the environmental history of the Americas, Graham offers an overdue balance to natural histories that focus exclusively on animals. Plants are important in evolution’s splendid drama. Not only are they conspicuous and conveniently stationary components of the Earth’s ecosystems, but their extensive fossil record allows for a thorough reconstruction of the planet’s paleoenvironments. What’s more, plants provide oxygen, function as food and fuel, and provide habitat and shelter; in short, theirs is a history that can speak to many other areas of evolution.

A Natural History of the New World is an ambitious and unprecedented synthesis written by one of the world’s leading scholars of botany and geology. 

Challenging the conventional wisdom that French environmentalism can be dated only to the post-1945 period, Caroline Ford argues that a broadly shared environmental consciousness emerged in France much earlier. Natural Interests unearths the distinctive features of French environmentalism, in which a large and varied cast of social actors played a role. Besides scientific advances and colonial expansion, nostalgia for a vanishing pastoral countryside and anxiety over the pressing dangers of environmental degradation were important factors in the success of this movement.

Over the nineteenth and twentieth centuries, war, political upheaval, and natural disasters—especially the devastating floods of 1856 and 1910 in Paris—caused growing worry over the damage wrought by deforestation, urbanization, and industrialization. The natural world took on new value for France’s urban bourgeoisie, as both a site of aesthetic longing and a destination for tourism. Not only naturalists and scientists but politicians, engineers, writers, and painters took up environmental causes.

Imperialism and international dialogue were also instrumental in shaping environmental consciousness, as the unfamiliar climates of France’s overseas possessions changed perceptions of the natural world and influenced conservationist policies. By the early twentieth century, France had adopted innovative environmental legislation, created national and urban parks and nature reserves, and called for international cooperation on environmental questions.

Germain Grisez has been a leading voice in moral philosophy and theology since the Second Vatican Council. In this book, such major thinkers as John Finnis, Ralph McInerny, and William E. May consider issues in ethics, metaphysics, and politics that have been central to Grisez's work.

Grisez's reconsideration of the philosophical foundations of Christian moral teaching, seeking to eliminate both legalistic interpretation and theological dissent, has won the support of a number of leading Catholic moralists. In the past decade, moreover, many philosophers outside of Catholicism have weighed carefully Grisez's alternatives to theories that have long dominated secular moral philosophy.

This book presents a broad spectrum of viewpoints on subjects ranging from contraception to capital punishment and considers such controversies as the scriptural basis of Grisez's work his interpretations of Aquinas, and his new natural law theory. The collection includes not only contributions from Grisez's supporters but also from critics of his thought, from proportionalist Edward Collins Vacek, SJ, to the neo-Thomist Ralph McInerny. A reply by Grisez, written with Joseph M. Boyle Jr., addresses the issues and viewpoints expressed, while an afterword by Russell Shaw reviews Grisez's pioneering work and conveys a vivid sense of the philosopher's personality.

As Grisez's influence grows, this volume will serve as an important touchstone on his contributions to moral and political philosophy and theology.

The theory of natural law grounds human laws in the universal truths of God’s creation. Until very recently, lawyers in the Western tradition studied natural law as part of their training, and the task of the judicial system was to put its tenets into concrete form, building an edifice of positive law on natural law’s foundations. Although much has been written about natural law in theory, surprisingly little has been said about how it has shaped legal practice. Natural Law in Court asks how lawyers and judges made and interpreted natural law arguments in England, Europe, and the United States, from the beginning of the sixteenth century to the American Civil War.

R. H. Helmholz sees a remarkable consistency in how English, Continental, and early American jurisprudence understood and applied natural law in cases ranging from family law and inheritance to criminal and commercial law. Despite differences in their judicial systems, natural law was treated across the board as the source of positive law, not its rival. The idea that no person should be condemned without a day in court, or that penalties should be proportional to the crime committed, or that self-preservation confers the right to protect oneself against attacks are valuable legal rules that originate in natural law. From a historical perspective, Helmholz concludes, natural law has advanced the cause of justice.

During the nineteenth and early twentieth centuries, a majority of the Mexican immigrant population in the United States resided in Texas, making the state a flashpoint in debates over whether to deny naturalization rights. As Texas federal courts grappled with the issue, policies pertaining to Mexican immigrants came to reflect evolving political ideologies on both sides of the border.

Drawing on unprecedented historical analysis of state archives, U.S. Congressional records, and other sources of overlooked data, Naturalizing Mexican Immigrants provides a rich understanding of the realities and rhetoric that have led to present-day immigration controversies. Martha Menchaca's groundbreaking research examines such facets as U.S.-Mexico relations following the U.S. Civil War and the schisms created by Mexican abolitionists; the anti-immigration stance that marked many suffragist appeals; the effects of the Spanish American War; distinctions made for mestizo, Afromexicano, and Native American populations; the erosion of means for U.S. citizens to legalize their relatives; and the ways in which U.S. corporations have caused the political conditions that stimulated emigration from Mexico.

The first historical study of its kind, Naturalizing Mexican Immigrants delivers a clear-eyed view of provocative issues.

In the main, nineteenth-century German theologians paid little attention to natural science and especially eschewed philosophically popular yet naive versions of natural theology. Frederick Gregory shows that the loss of nature from theological discourse is only one reflection of the larger cultural change that marks the transition of European society from a nineteenth century to a twentieth-century mentality.

In examining this "loss of nature," Gregory refers to a larger shift in epistemological foundations--a shift felt in many fields ranging from art to philosophy to history to, of course, theology. Employing different understandings of the concept of truth as investigative tools, the author depicts varying theological responses to the growth of natural science in the nineteenth century. Although nature was lost to Germany's "premier" theologians, Gregory shows it was not lost to the majority of nineteenth century laypeople or to the various theologians who spoke for them. Like their twentieth-century counterparts, nineteenth-century creationists insisted on keeping nature at the heart of their systems; liberals welcomed natural knowledge with the conviction that there would be no contradiction if one really understood science or if one really understood religion; and pantheistic naturalists confidently discovered a religious vision in the wonder of the Darwinian universe. Gregory suggests that modern theologians who stand in the shadow of the loss of nature from theology are challenged to devise a way to recapture what others did not abandon.

In this study of natural science and religion in nineteenth century German-speaking Europe, Gregory examines an important but largely neglected topic that will interest an audience that includes historians of theology, historians of philosophy, cultural and intellectual historians of the German-speaking world, and historians of science.