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Wolfgang Braungart, The Riddles of Monism 76. 77. 78. 79. 80. 41 Gotthard Fuchs, and Manfred Koch, vol. 2 (Paderborn: Schönigh, 1998): 69–83. “Christian Monism” forms a third area of hybrid monism. German Protestants of the Weimar era went much further than their Catholic counterparts in borrowing elements of the monist worldview in order to combat it. During the mid 1920s, the defensive agency of the Protestant Church—the Apologetic Central—offered “worldview weeks” for the educated laity on topics such as “Between Matter and Spirit” and sought out cooperation with conservative völkisch circles, such as the Fichte Society.
In a chapter entitled “Putting Woman in Her (Evolutionary) Place” Anne Fausto-Sterling criticized sociobiology for its unscientific ideological affirmation of male domination: Myths of Gender: Biological Theories about Women and Men, 2nd ed. (New York: Basic Books, 1992), 156–204. See also Donna Haraway, Simians, Cyborgs, and Women: The Reinvention of Nature (New York: Routledge, 1991). A recent article points out the significance of monism to the women’s movement but fails to examine why natural science was important: Edward Ross Dickenson, “Reflections on Feminism and Monism in the Kaiserreich, 1900–1913,” Central European History 34, no.
Reddy, a leading scholar in the history of emotions, in his review essay “Neuroscience and the Fallacies of Functionalism,” History and Theory 49 (October 2010): 412–425. ” 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.