Swiss critic Johann Georg Sulzer's Dialogues on the Beauty of Nature (1750) and Reflections on Certain Topics of Natural History (1745) are exemplary specimens of eighteenth-century European theology, philosophy, natural history, and aesthetics. Sulzer's contemporaries-notably Goethe-read him with attention. Eric Miller's elegant translation comes with a vivid, informative, and strongly contextualizing introduction. Sulzer's early works are a curio cabinet of the philosophical and theological arguments that exercised and enticed the intelligentsia of his period. These topics and arguments have by no means forfeited pertinence today.

Art Nature Dialogues offers interviews with artists working with, in, and around nature and the environment. The interviews explore art practices, ecological issues, and values as they pertain to the siting of works, the use of materials, and the ethics of artmaking. John K. Grande includes interviews with Hamish Fulton, David Nash, Bob Verschueren, herman de vries, Alan Sonfist, Nils-Udo, Michael Singer, Patrick Dougherty, Ursula von Rydingsvard, and others.

The discourse between nature and grace finds its linguistic and existential podium in the political condition of human beings. As Caitlin Smith Gilson shows, it is in this arena that the perennial territorial struggle of faith and reason, God and man, man and state, take place; and it is here that the understanding of the personal-as-political, as well as the political-as-personal, finds its meaning. And it is here, too, that the divine finds or is refused a home. Any discussion of “post-secular society” has its origins in this political dialogue between nature and grace, the resolution of which might determine not only a future post-secular society but one in which awe is re-united to affection, solidarity and fraternity. Smith Gilson questions whether the idea of pure nature antecedently disregards the fact that grace enters existence and that this accomplishes a conversion in the metaphysical/existential region of man's action and being. This conversion alters how man acts as an affective, moral, intellectual, social, political and spiritual being. State of nature theories, transformed yet retained in the broader metaphysical and existential implications of the Hegelian Weltgeist, are shown to be indebted to the ideological restrictedness of pure nature (natura pura) as providing the foremost adversary to any meaningful type of divine presence within the polis, as well as inhibiting the phenomenological facticity of man as an open nature.

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From a variety of perspectives, the essays presented here explore the profound interdependence of natural philosophy and rational religion in the `long seventeenth century' that begins with the burning of Bruno in 1600 and ends with the Enlightenment in the early Eighteenth century. From the writings of Grotius on natural law and natural religion, and the speculative, libertin novels of Cyrano de Bergerac, to the better-known works of Descartes, Malebranche, Cudworth, Leibniz, Boyle, Spinoza, Newton, and Locke, an increasing emphasis was placed on the rational relationship between religious doctrine, natural law, and a personal divine providence. While evidence for this intrinsic relationship was to be located in different places - in the ideas already present in the mind, in the observations and experiments of the natural philosophers, and even in the history, present experience, and prophesied future of mankind - the result enabled and shaped the broader intellectual and scientific discourses of the Enlightenment.