1. 1. Hannah Monyer et al. “Das Manifest: Elf führende Neurowissen-schaftler über Gegenwart und Zukunft der Hirnforschung,” Gehirn und Geist, no. 6 (2004): 30–37, 34. Daniel Dennett, “Appraising Grace: What Evolutionary Good Is God,” The Sciences 37, no. 1 (1997): 39.
2. 3. Jürgen Habermas, “The Language Game of Responsible Agency and the Problem of Free Will: How can Epistemic Dualism be Reconciled with Ontological Monism?” Philosophical Explorations 10, no. 1 (2007): 13–50. Two recent avowals of a new monism in the sciences have been made by the sociobiologist E. O. Wilson and the philosopher of biology Michael Ruse. In 2000, Wilson claimed that the gap between literary and scientific cultures was closing and identified neuroscience, genetics, and evolutionary psychology as borderland disciplines that were leading toward a unity of science. Edward O. Wilson, “How to Unify Knowledge,” in Unity of Knowledge: The Convergence of Natural and Human Science, ed. Antonio Damasio (New York: New York Academy of Sciences, 2001): 12–17, 13. Ruse stated that “[m]ost philosophers and scientists today are inclined to monism rather than to dualism.” Michael Ruse, The Evolution Wars (New Brunswick, NJ: Rutgers UP, 2001), 200.
3. 4. Among the four monographs on Haeckel to appear between 2005 and 2008, most noteworthy are Robert Richards, The Tragic Sense of Life: Ernst Haeckel and the Struggle Over Evolutionary Thought (Chicago: University of Chicago Press, 2008) and Sander Gliboff, H. G. Bronn, Ernst Haeckel, and the Origins of German Darwinism (Cambridge: MIT Press, 2008).
4. 5. The term “monism” was used in histories of religion, for instance, to celebrate mankind’s breakthrough to its first unified worldview via monotheism or to characterize the threat of Gnosticism. The Conservative Lutheran Friedrich Julius Stahl favorably compared the “monism” of Protestantism to the “dualism” of Catholicism, while another advocate of the “Christian State” argued that the Prussian unity of church and state was “the proper monism of our Christian national life” and superior to the dualism of a secular state. Friedrich Julius Stahl, Die gegen-wärtigen Parteien in Staat und Kirche, 2nd ed. (Berlin: Wilhelm Hertz, 1868), 363; August Petersen, “Zur Lehre von der Kirche. Eine Replik,” Litterarischer Anzeiger für christliche Theologie und Wissenschaft überhaupt, nos. 31 and 32 (1844): 241–247, 251–254, quotation 243. One of Hegel’s students, the legal scholar Karl Friedrich Goeschel, published a work in 1832 entitled Der Monismus des Gedankens [The Monism of Thought] on Hegel’s logic as a “monism” or better a “pantheism.” Johann Eduard Erdmann, “Französische Werke über die Philosophie,” Allgemeine Literatur-Zeitung, no. 99 (1849): 792.
5. 7. Ernst Haeckel, Generelle Morphologie der Organismen, vol. 2 (Berlin: Reimer, 1866), 450. Ernst Haeckel, Natürliche Schöpfungsge schichte, 7th ed. (Berlin: Reimer, 1879).