Journal of the History of Philosophy

316 JOURNAL OF THE HISTORY OF PHILOSOPHY 27:2 APRIL I98 9 tO a jump "head down first," but the jump would only bring him back on his feet, where Jacobi already stands. Jacobi is not faced by the choice, because his reason is still in touch with "feeling." As a matter of fact, Jacobi eventually identified the "voice of feeling" with the "light of reason," and in the early David Hume there is the outline of what would have been a very interesting theory of reason based on the senses. The historically interesting question, which Beiser does not address, is why Jacobi never developed the theory. And then there is Beiser's cryptic remark that the impasse of Kant's Kritik will eventually be resolved with the revival of speculative Naturphilosophie, and with Schelling's and Hegel's return to "intellectual intuition" (cf. 987, 325-26). Leaving Schelling aside (who should not be lumped with Hegel anyway), I trust that if Beiser will ever get to that part of the story (and I hope he shall), he will recognize that Hegel's distinctive contribution to the post-Kantian debate is not "intellectual intuition" but his social theory, i.e., his transformation of epistemological critique into sociohistorical analysis. It is in this respect, I would say, that Hegel reaches back to Jacobi. Finally, I regret the absence of any reference to Valerio Verra's classic book on Jacobi, or to Angelo Pupi's masterly works on both Jacobi and Reinhold.4 GEORGE DI GIOVANNI McGill University David G. Lindberg and Ronald L. Numbers, editors. God & Nature. Historical Essays on the Encounter between Christianity and Science. Berkeley and Los Angeles: University of California Press, 1986. Pp. xi + 516. Cloth, $5o.oo. Paper, $i7.95. This volume of essays, which grew out of a conference on the historical relations of Christianity and science held at the University of Wisconsin-Madison in April, x98a, constitutes a re-evaluation and re-appraisal of the theory that science and Christianity have been at loggerheads, at war, from ancient times onward, and especially in the periods between Copernicus and Galileo, and between eighteenth-century mechanistic biology and Darwin. The view expressed in John William Draper, History of the Conflict between Religion and Science, 1874, and Andrew Dickson White, A History of the Warfare of Science with Theology in Christendom, 1876, is the starting point. Seventeen historians of science and of Christianity, and one philosopher of religion, grapple with re-examining the nature of the conflict or warfare of science and Christianity from Greek times to twentieth-century evolutionary biology and physical cosmology. The clich6s and simpleminded positivistic assumptions about the issue are cast aside, and careful delineation of the relationship between Christian religious thought and various scientific developments are presented. Of course, covering eighteen hundred years of intellectual history in one volume is bound to be spotty. And, as to be expected, the essays are uneven in quality, sometimes contradictory and repetitive. But almost all of them are illuminating 4 Angelo Pupi, Alla sogliadell'et~romantica(Milan: Vitae Pensiero, x962); Laformazione della filosofia di K. L. Reinhold, i784-x794 (Milan: Vitae Pensiero, 1966); Valerio Verra, F. H. Jacobi, DaU'illuminismoall'idealismo(Torino: Edizioni di filosofia, 1963). BOOK REVIEWS 3~7 and challenging, forcing the reader to give up some of her or his cherished mythological beliefs on the subject. The authors of the various essays are David G. Lindberg, Edward Grant, Robert S. Westman, William R. Shea, Gary B. Deason, Charles Webster, Richard S. Westfall, Margaret C. Jacob, Roger Hahn, Jacques Roger, Martin Rudwick, James R. Moore, A. Hunter Dupree, Frederick Gregory, Ronald L. Numbers, Erwin Hibert and Keith Yandell. A good annotated bibliography is included. Overall the attempt is made to show how Christianity related in fact to Greek, medieval, and modern science, how conflicts within Christianity and within the scientific community affected the relationship. It is of course futile to do this in broad brushstrokes, since there were so many variations in the religious picture and in the scientific one. It is also futile, as some of the essays unfortunately do, to try to attribute advances in science just to Catholicism or just to...