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Charismatic and controversial, Louis Agassiz is our least known revolutionary—some fifty years after American independence, he became a founding father of American science. One hundred and seventy-five years ago, a Swiss immigrant took America by storm, launching American science as we know it. The irrepressible Louis Agassiz, legendary at a young age for his work on mountain glaciers, focused his prodigious energies on the fauna of the New World. Invited to deliver a series of lectures in Boston, he never left, becoming the most famous scientist of his time. A pioneer in field research and an obsessive collector, Agassiz enlisted the American public in a vast campaign to send him natural specimens, dead or alive, for his ingeniously conceived museum of comparative zoology. As an educator of enduring impact, he trained a generation of American scientists and science teachers, men and women alike. Irmscher sheds new light on Agassiz’s fascinating partnership with his brilliant wife, Elizabeth Cary Agassiz, a science writer in her own right who would go on to become the first president of Radcliffe College.  But there’s a dark side to the story. Irmscher adds unflinching evidence of Agassiz’s racist impulses and shows how avidly Americans looked to men of science to mediate race policy. The book’s potent, original scenes include the pitched battle between Agassiz and his student Henry James Clark as well as the merciless, often amusing exchanges between Darwin and Harvard botanist Asa Gray over Agassiz’s stubborn resistance to evolution. A fascinating life story, both inspiring and cautionary, for anyone interested in the history of American ideas.

Written over a span of more than two decades, the essays by Iris Marion Young collected in this volume describe diverse aspects of women's lived body experience in modern Western societies. Drawing on the ideas of several twentieth century continental philosophers--including Simone deBeauvoir, Martin Heidegger, Luce Irigaray, Julia Kristeva, and Maurice Merleau-Ponty--Young constructs rigorous analytic categories for interpreting embodied subjectivity. The essays combine theoretical description of experience with normative evaluation of the unjust constraints on their freedomand opportunity that continue to burden many women.The lead essay rethinks the purpose of the category of gender for feminist theory, after important debates have questioned its usefulness. Other essays include reflection on the meaning of being at home and the need for privacy in old age residences as well as essays that analyze aspects of theexperience of women and girls that have received little attention even in feminist theory--such as the sexuality of breasts, or menstruation as punctuation in a woman's life story. Young describes the phenomenology of moving in a pregnant body and the tactile pleasures of clothing.While academically rigorous, the essays are also written with engaging style, incorporating vivid imagery and autobiographical narrative. On Female Body Experience raises issues and takes positions that speak to scholars and students in philosophy, sociology, geography, medicine, nursing, andeducation.

If children were little scientists who learn best through firsthand observations and mini-experiments, as conventional wisdom holds, how would a child discover that the earth is round-never mind conceive of heaven as a place someone might go after death? Overturning both cognitive and commonplace theories about how children learn, Trusting What You’re Told begins by reminding us of a basic truth: Most of what we know we learned from others. Children recognize early on that other people are an excellent source of information. And so they ask questions. But youngsters are also remarkably discriminating as they weigh the responses they elicit. And how much they trust what they are told has a lot to do with their assessment of its source. Trusting What You’re Told opens a window into the moral reasoning of elementary school vegetarians, the preschooler’s ability to distinguish historical narrative from fiction, and the six-year-old’s nuanced stance toward magic: skeptical, while still open to miracles. Paul Harris shares striking cross-cultural findings, too, such as that children in religious communities in rural Central America resemble Bostonian children in being more confident about the existence of germs and oxygen than they are about souls and God. We are biologically designed to learn from one another, Harris demonstrates, and this greediness for explanation marks a key difference between human beings and our primate cousins. Even Kanzi, a genius among bonobos, never uses his keyboard to ask for information: he only asks for treats.