Huxley S Church And Maxwell S Demon

During the Victorian period science shifted from being practiced in a theistic context (integrating religious considerations and ideas) to a naturalistic context (explicitly forbidding religious matters). This book examines the foundations of that change. While it is generally thought that the transformation was due to the methodological superiority of naturalistic science, Matthew Stanley shows that most of the methodological values underlying scientific practice were virtually identical between the theists and the naturalists. Each agreed on the importance of the uniformity of natural laws, the use of hypothesis and theory, the moral value of science, and intellectual freedom. This was despite the claims by both groups that those fundamentals were intrinsic to their worldview, and completely incompatible with that of their opponents. Stanley goes on to argue that the victory of the scientific naturalists came from deliberate strategies executed over a generation to gain control of the institutions of scientific education and to re-imagine the history of their discipline. Rather than a sudden revolution, the similarity between theistic and naturalistic science allowed for a relatively smooth transition in practice from the old guard to the new. "Huxley's Church and Maxwell's Demon" explores this shift through a parallel study of two major scientific figures: James Clerk Maxwell, a devout Christian physicist, and Thomas Henry Huxley, the iconoclast biologist who coined the word agnostic. Both were deeply engaged in the methodological, institutional, and political issues that were crucial to the theistic-naturalistic transformation. The author s astute examination of the ascendance of scientific naturalism sheds new light on the controversies over science and religion in modern America. "

Recovering the forgotten discipline of Natural Philosophy for the modern world This book argues for the retrieval of 'natural philosophy', a concept that faded into comparative obscurity as individual scientific disciplines became established and institutionalized. Natural philosophy was understood in the early modern period as a way of exploring the human relationship with the natural world, encompassing what would now be seen as the distinct disciplines of the natural sciences, mathematics, music, philosophy, and theology. The first part of the work represents a critical conversation with the tradition, identifying the essential characteristics of natural philosophy, particularly its emphasis on both learning about and learning from nature. After noting the factors which led to the disintegration of natural philosophy during the nineteenth century, the second part of the work sets out the reasons why natural philosophy should be retrieved, and a creative and innovative proposal for how this might be done. This draws on Karl Popper's 'Three Worlds' and Mary Midgley's notion of using multiple maps in bringing together the many aspects of the human encounter with the natural world. Such a retrieved or 're-imagined' natural philosophy is able to encourage both human attentiveness and respectfulness towards Nature, while enfolding both the desire to understand the natural world, and the need to preserve the affective, imaginative, and aesthetic aspects of the human response to nature.

Current studies in disciplinarity range widely across philosophical and literary contexts, producing heated debate and entrenched divergences. Yet, despite their manifest significance for us today seldom have those studies engaged with the Victorian origins of modern disciplinarity. Victorian Culture and the Origin of Disciplines adds a crucial missing link in that history by asking and answering a series of deceptively simple questions: how did Victorians define a discipline; what factors impinged upon that definition; and how did they respond to disciplinary understanding? Structured around sections on professionalization, university curriculums, society journals, literary genres and interdisciplinarity, Victorian Culture and the Origin of Disciplines addresses the tangled bank of disciplinarity in the arts, humanities, social sciences and natural sciences including musicology, dance, literature, and art history; classics, history, archaeology, and theology; anthropology, psychology; and biology, mathematics and physics. Chapters examine the generative forces driving disciplinary formation, and gauge its success or failure against social, cultural, political, and economic environmental pressures. No other volume has focused specifically on the origin of Victorian disciplines in order to track the birth, death, and growth of the units into which knowledge was divided in this period, and no other volume has placed such a wide array of Victorian disciplines in their cultural context.

Popular science readers embrace epics—the sweeping stories that claim to tell the history of all the universe, from the cosmological to the biological to the social. And the appeal is understandable: in writing these works, authors such as E. O. Wilson or Steven Weinberg deliberately seek to move beyond particular disciplines, to create a compelling story weaving together natural historical events, scientific endeavor, human discovery, and contemporary existential concerns. In AFinal Story, Nasser Zakariya delves into the origins and ambitions of these scientific epics, from the nineteenth century to the present, to see what they reveal about the relationship between storytelling, integrated scientific knowledge, and historical method. While seeking to transcend the perspectives of their own eras, the authors of the epics and the debates surrounding them are embedded in political and social struggles of their own times, struggles to which the epics in turn respond. In attempts to narrate an approach to a final, true account, these synthesizing efforts shape and orient scientific developments old and new. By looking closely at the composition of science epics and the related genres developed along with them, we are able to view the historical narrative of science as a form of knowledge itself, one that discloses much about the development of our understanding of and relationship to science over time.

It is a central claim of the New Atheists that evolutionary theory disproves theism and demonstrates the truth of metaphysical naturalism. This book examines this claim and explores the implications of evolutionary theory for metaphysics.

Nineteenth-Century British Secularism offers a new paradigm for understanding secularization in the nineteenth century. It addresses the crisis in the secularization thesis by foregrounding a nineteenth-century development called 'Secularism' – the particular movement and creed founded by George Jacob Holyoake from 1851 to 1852. Nineteenth-Century British Secularism rethinks and reevaluates the significance of Holyoake's Secularism, regarding it as a historic moment of modernity and granting it centrality as both a herald and exemplar for a new understanding of modern secularity. In addition to Secularism proper, the book treats several other moments of secular emergence in the nineteenth century, including Thomas Carlyle's 'natural supernaturalism', Richard Carlile's anti-theist science advocacy, Charles Lyell's uniformity principle in geology, Francis Newman's naturalized religion or 'primitive Christianity', and George Eliot's secularism and post-secularism.

Contingency is not just a feature of modern politics, finance, and culture—by thinking contingently, nineteenth-century Britons rewrote familiar narratives and upended forgone conclusions. Victorian Contingencies shows how scientists, novelists, and consumers engaged in new formal and material experiments with cause and effect, past and present, that actively undermined routine certainties. Tina Young Choi traces contingency across a wide range of materials and media, from newspaper advertisements and children's stories to well-known novels, scientific discoveries, technological innovations. She shows how Charles Lyell and Charles Darwin reinvented geological and natural histories as spaces for temporal and causal experimentation, while the nascent insurance industry influenced Charles Babbage's computational designs for a machine capable of responding to a contingent future. Choi pairs novelists George Eliot and Lewis Carroll with physicist James Clerk Maxwell, demonstrating how they introduced possibility and probability into once-assured literary and scientific narratives. And she explores the popular board games and pre-cinematic visual entertainments that encouraged Victorians to navigate a world made newly uncertain. By locating contingency within these cultural contexts, this book invites a deep and multidisciplinary reassessment of the longer histories of causality, closure, and chance.

The Metaphysical Society was founded in 1869 at the instigation of James Knowles (editor of the Contemporary Review and then of the Nineteenth Century) with a view to 'collect, arrange, and diffuse Knowledge (whether objective or subjective) of mental and moral phenomena' (first resolution ofthe society in April 1869). The Society was a private dining and debate club that gathered together a latter-day clerisy. Building on the tradition of the Cambridge Apostles, they elected talented members from across the Victorian intellectual spectrum: Bishops, one Cardinal, philosophers, men ofscience, literary figures, and politicians. The Society included in its 62 members prominent figures such as T. H. Huxley, William Gladstone, Walter Bagehot, Henry Edward Manning, John Ruskin, and Alfred Lord Tennyson.The Metaphysical Society (1869-1880) moves beyond Alan Willard Brown's 1947 pioneering study of the Metaphysical Society by offering a more detailed analysis of its inner dynamics and its larger impact outside the dining room at the Grosvenor Hotel. The contributors shed light on many of thecolourful figures that joined the Society as well as the alliances that they formed with fellow members. The collection also examines the major concepts that informed the papers presented at Society meetings. By discussing groups, important individuals, and underlying concepts, the volumecontributes to a rich, new picture of Victorian intellectual life during the 1870's, a period when intellectuals were wondering how, and what, to believe in a time of social change, spiritual crisis, and scientific progress.