From the earliest use of fire to forge iron tools to the medieval alchemists’ search for the philosopher’s stone, the secrets of the elements have been pursued by human civilization. But, as the authors of this concise history remind us, “disciplines like physics and chemistry have not existed since the beginning of time; they have been built up little by little, and that does not happen without difficulties.” Bernadette Bensaude-Vincent and Isabelle Stengers present chemistry as a science in search of an identity, or rather as a science whose identity has changed in response to its relation to society and to other disciplines. The authors—respected, prolific scholars in history and philosophy of science—have distilled their knowledge into an accessible work, free of jargon. They have written a book deeply enthusiastic about the conceptual, experimental, and technological complexities and challenges with which chemists have grappled over many centuries.

Beginning with chemistry’s polymorphous beginnings, featuring many independent discoveries all over the globe, the narrative then moves to a discussion of chemistry’s niche in the eighteenth-century notion of Natural Philosophy and on to its nineteenth-century days as an exemplar of science as a means of reaching positive knowledge. The authors also address contentious issues of concern to contemporary scientists: whether chemistry has become a service science; whether its status has “declined” because its value lies in assisting the leading-edge research activities of molecular geneticists and materials scientists; or whether it is redefining its agenda.

A History of Chemistry treats chemistry as a study whose subject matter, the nature and behavior of qualitatively different materials, remains constant, while the methods and disciplinary boundaries of the science constantly shift.

“Do you believe in magic?” This familiar question suggests magic is easily recognized but unreal. In Magic’s Translations, Margaret J. Wiener argues that such views are shaped by historical power struggles, especially in Europe’s relations with the wider world. Focusing on nineteenth- and twentieth-century Dutch interactions with Indonesians, Wiener reveals how colonial agents framed unfamiliar practices, practitioners, and objects as “magic,” rendering distinct phenomena fundamentally alike and advancing colonizing projects that deemed magic antithetical to reason and reality. While colonial authorities, including ethnologists, mobilized the concept of magic to differentiate Europeans from Indonesians, nature from culture, reason from superstition, and fact from fetish, their efforts produced unexpected outcomes: Some Indonesian artifacts and acts not only retained their power but invaded European experiences. As anthropologists were among the key translators of magic throughout the world, Wiener intersperses accounts of magic’s translations in the Indies with reflections on anthropology’s ongoing engagement with the concept. She demonstrates that magic became an object of expert knowledge, political control, and popular fascination, rather than a self-evident category or relic of naïve belief.

Alfred North Whitehead has never gone out of print, but for a time he was decidedly out of fashion in the English-speaking world. In a splendid work that serves as both introduction and erudite commentary, Isabelle Stengers—one of today’s leading philosophers of science—goes straight to the beating heart of Whitehead’s thought. The product of thirty years’ engagement with the mathematician-philosopher’s entire canon, this volume establishes Whitehead as a daring thinker on par with Gilles Deleuze, Felix Guattari, and Michel Foucault.

Reading the texts in broadly chronological order while highlighting major works, Stengers deftly unpacks Whitehead’s often complicated language, explaining the seismic shifts in his thinking and showing how he called into question all that philosophers had considered settled after Descartes and Kant. She demonstrates that the implications of Whitehead’s philosophical theories and specialized knowledge of the various sciences come yoked with his innovative, revisionist take on God. Whitehead’s God exists within a specific epistemological realm created by a radically complex and often highly mathematical language.

“To think with Whitehead today,” Stengers writes, “means to sign on in advance to an adventure that will leave none of the terms we normally use as they were.”

In Virgin Mary and the Neutrino, first published in French in 2006 and here appearing in English for the first time, Isabelle Stengers experiments with the possibility of addressing modern practices not as a block but through their divergence from each other. Drawing on thinkers ranging from John Dewey to Gilles Deleuze, she develops what she calls an “ecology of practices” into a capacious and heterogeneous perspective that is inclusive of cultural and political forces but not reducible to them. Stengers first advocates for an approach to sciences that would emphasize the way each should be situated by the kind of relationships demanded by what it attempts to address. This approach turns away from the disabling scientific/nonscientific binary—like the opposition between the neutrino and the Virgin Mary. An ecology of practices instead stimulates an appetite for thinking reality not as an arbiter but as what we can relate to through the generation of diverging concerns and obligations.