Is a life cycle that depends on eating or being eaten compatible with a creation in which 'the heavens are telling the glory of God; and the firmament proclaims His handiwork'? Are animal death and extinction manifestations of a good God's majesty and power? When creating the world, did God use animal death and extinction as a means to realize his intentions? This study challenges the view that the emergence and acceptance of the theory of evolution brought a break in thinking about animal suffering in a good creation. Even before Darwin, people thought about animal suffering, about how God's goodness and good creation related to this, and about whether animals were already subject to death in paradise. Historically, Charles Darwin's theory of evolution did not form a watershed in the debate about animal suffering, nor did concerns about animal suffering only emerge with the Darwinian theory of evolution.

The scientists affiliated with the early Royal Society of London have long been regarded as forerunners of modern empiricism, rejecting the symbolic and moral goals of Renaissance natural history in favor of plainly representing the world as it really was. In Aesthetic Science, Alexander Wragge-Morley challenges this interpretation by arguing that key figures such as John Ray, Robert Boyle, Nehemiah Grew, Robert Hooke, and Thomas Willis saw the study of nature as an aesthetic project. To show how early modern naturalists conceived of the interplay between sensory experience and the production of knowledge, Aesthetic Science explores natural-historical and anatomical works of the Royal Society through the lens of the aesthetic. By underscoring the importance of subjective experience to the communication of knowledge about nature, Wragge-Morley offers a groundbreaking reconsideration of scientific representation in the early modern period and brings to light the hitherto overlooked role of aesthetic experience in the history of the empirical sciences.

The role of physics in our culture is examined from the time of Newton to the present day. It has three parts: an introduction to physics and two parts covering the roles of Newtonian and Modern/Postmodern physics. It is shown how popularization enabled physics to become part of our culture, while the topics discussed include religion, philosophy, politics, literature, the visual arts, and music. An underlying theme is that physics is an intimate part of our culture which, together with the other sciences, has had a wide general influence that cannot be ignored.The book has been written for all that are genuinely interested in culture. It is well referenced and illustrated, and suitable for the general public, students and academics who are interested in bridging the sciences and humanities in today's era of specialization.

With an interdisciplinary approach, Edwards utilizes literature, aesthetics, world religions, and continental philosophy as avenues into the theology of natural beauty. This is an epistemological look at our aesthetically charged knowing of God through nature. Emphasizing our embodied experience of the world, Edwards examines the phenomenon of perceptual beauty, while questioning traditional notions of God's metaphysical "beauty." Drawing upon Michael Polanyi's philosophy of science, Edwards explores the human aesthetic and religious interface with the natural world. This philosophical approach is then linked to the poetic: Polanyi's "tacit knowledge" and Jean-Luc Marion's "saturated phenomena" give support to Wordsworth's "pregnant vision" of the natural world. This approach culminates in a re-envisaging of John Ruskin's typology of natural beauty: Ruskin's vision of the world can be adapted toward an understanding of natural revelation. Edwards brings this Romantic theology back across the Atlantic in dialogue with American nature writers and the uniquely American experience of wilderness and "frontier."

Philosophy in eighteenth-century Britain was diverse, vibrant, and sophisticated. This was the age of Hume and Berkeley and Reid, of Hutcheson and Kames and Smith, of Ferguson and Burke and Wollstonecraft. Important and influential works were published in every area of philosophy, from the theory of vision to theories of political resistance, from the philosophy of language to accounts of ways of governing the passions. The philosophers of eighteenth-century Britain were enormously influential, in France, in Italy, in Germany, and in America. Their ideas and arguments remain a powerful presence in philosophy three centuries later. This Oxford Handbook is the first book ever to provide comprehensive coverage of the full range of philosophical writing in Britain in the eighteenth century. It provides accounts of the writings of all the major figures, but also puts those figures in the context provided by a host of writers less well known today. The book has five principal sections: 'Logic and Metaphysics', 'The Passions', 'Morals', 'Criticism', and 'Politics'. Each section comprises four chapters, providing detailed coverage of all of the important aspects of its subject matter. There is also an introductory section, with chapters on the general character of philosophizing in eighteenth-century Britain, and a concluding section on the important question of the relation at this time between philosophy and religion. The authors of the chapters are experts in their fields. They include philosophers, historians, political theorists, and literary critics, and they teach in colleges and universities in Britain, in Europe, and in North America.