The nineteenth century saw a marked change in how Americans viewed and understood the human form. These new ways of understanding the body reflect how Americans were beginning to see the body's constituent parts as interconnected. From the transcendentalists' idealized concept of self to the rise of Darwinian theory after the Civil War, the era and its writers redefined the human body as both deeply reactive and malleable. Josh Doty explores antebellum American conceptions of bioplasticity—the body's ability to react and change from interior and exterior forces—and argues that literature helped to shape the cultural reception of these ideas. These new ways of thinking about the body's responsiveness to its surroundings enabled exercise fanatics, cold-water bathers, cookbook authors, and everyday readers to understand the tractable body as a way to reform the United States at the physiological level. Doty weaves together analysis of religious texts, nutritional guides, and canonical literature to show the fluid relationship among bodies, literature, and culture in nineteenth-century America.

In an age when the nature of reality is complicated daily by advances in bioengineering, cloning, and artificial intelligence, it is easy to forget that the ever-evolving boundary between nature and technology has long been a source of ethical and scientific concern: modern anxieties about the possibility of artificial life and the dangers of tinkering with nature more generally were shared by opponents of alchemy long before genetic science delivered us a cloned sheep named Dolly. In Promethean Ambitions, William R. Newman ambitiously uses alchemy to investigate the thinning boundary between the natural and the artificial. Focusing primarily on the period between 1200 and 1700, Newman examines the labors of pioneering alchemists and the impassioned—and often negative—responses to their efforts. By the thirteenth century, Newman argues, alchemy had become a benchmark for determining the abilities of both men and demons, representing the epitome of creative power in the natural world. Newman frames the art-nature debate by contrasting the supposed transmutational power of alchemy with the merely representational abilities of the pictorial and plastic arts—a dispute which found artists such as Leonardo da Vinci and Bernard Palissy attacking alchemy as an irreligious fraud. The later assertion by the Paracelsian school that one could make an artificial human being—the homunculus—led to further disparagement of alchemy, but as Newman shows, the immense power over nature promised by the field contributed directly to the technological apologetics of Francis Bacon and his followers. By the mid-seventeenth century, the famous "father of modern chemistry," Robert Boyle, was employing the arguments of medieval alchemists to support the identity of naturally occurring substances with those manufactured by "chymical" means. In using history to highlight the art-nature debate, Newman here shows that alchemy was not an unformed and capricious precursor to chemistry; it was an art founded on coherent philosophical and empirical principles, with vocal supporters and even louder critics, that attracted individuals of first-rate intellect. The historical relationship that Newman charts between human creation and nature has innumerable implications today, and he ably links contemporary issues to alchemical debates on the natural versus the artificial.

Originally published: New York: Free Press; Toronto: Maxwell Macmillan Canada; New York: Maxwell Macmillan International, c1994. With new foreword.

Alchemy is popularly viewed as a secret way of turning worthless base metal into gold, and then a precursor to modern chemistry. This is often taken as a metaphor for psychological development. This book describes an innovative "third way" for both the education and exercise of an alchemical imagination that embraces both material matters and psychological insight: alchemy as lyrical poetics, or the intensive production of embodied metaphor. Alchemy here is viewed as an immanent set of metaphor-driven "best practices" for indwelling complex and contradictory earthly matters in a sensual, artistic and humane manner. Or, again, it describes best psychotherapeutic practice. Alchemy is read not as a medium for "personal growth", but optimal co-existence with the natural world. It is an eco-logical rather than ego-logical project with deep aesthetic concerns (education of the senses in close noticing) and political intentions (a democracy of worldly things). The book echoes post-Freudian developments in psychoanalysis that avoid the mysticism of symbol systems to work rather with everyday signs and linguistic registers such as embodied metaphors, keeping the focus on known and sensed phenomena rather than abstractions.

In "Natural Law in the Spiritual World" Henry Drummond deals with those questions by exploring the relation of religion and spirituality with the physical world. He argues that the disconnect between the spiritual and the physical was entirely illusory and that faith was by no means in conflict with science. Contents: Biogenesis Degeneration Growth Death Mortification Eternal Life Environment Conformity to Type Semi-Parasitism Parasitism Classification