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This paper draws on material from the dissertation books of the University of Edinburgh's student societies and surviving lecture notes from the university's professors to shed new light on the debates on human variation, heredity and the origin of races between 1790 and 1835. That Edinburgh was the most important centre of medical education in the English-speaking world in this period makes this a particularly significant context. By around 1800 the fixed natural order of the eighteenth century was giving way (...) |
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In his comprehensive survey of the work of William Herschel, published in the Annuaire du Bureau des Longitudes for 1842, Dominique Arago argued that the life of the great astronomer ‘had the rare privilege of forming an epoch in an extended branch of astronomy’. Arago also noted, however, that Herschel's ideas were often taken as ‘the conceptions of a madman’, even if they were subsequently accepted. This fact, commented Arago, ‘seems to me one that deserves to appear in the history (...) |
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As a precursor to the Enlightenment, early modern European conceptions of being and human alterity formed a critical part of both the birth of modernity and the reception of divergent cultural forms lying beyond the horizon of Western knowledge. The extension of occidental power beyond its familiar shores not only resulted in the coercion and subjugation of countless New World natives but also compelled the Western mind to account for the seemingly radical alterity of `savage' life forms in civilizations hitherto (...) |
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In his classic study,The Great Chain of Being, Arthur Lovejoy delineated a complex set of concepts and assumptions which referred to the perfection of God and the fullness of creation. In attempting to distil the basic or ‘unit idea’ which constituted this pattern of thought, he focused on the assumption that ‘the universe is aplenum formarumin which the range of conceivable diversity ofkindsof living things is exhaustively exemplified’. He called this the ‘principle of plenitude’. Lovejoy argued that this idea implied (...) |
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The nature of the relationship between mind and body is one of the greatest remaining mysteries. As such, the historical origin of the current dominant belief that mind is a function of the brain takes on especial significance. In this article I aim to explore and explain how and why this belief emerged in early 19th-century Britain. Between 1815 and 1819 two brain-based physiologies of mind were the subject of controversy and debate in Britain: the system of phrenology devised by (...) |
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Recently there has been considerable revaluation of the development of natural sciences in the early nineteenth century, dealing among other things with the works and ideas of Charles Lyell. The task of interpreting Lyell in balanced terms is extremely complex because his activities covered many fields of research, and because his views have been unwarrantably distorted in order to make him the precursor of various modern scientific positions. Martin Rudwick in particular has contributed several papers relating to Lyell's Principles of (...) |
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The Permanent ‘Becoming’ of the Cosmos: On Experiencing the Time Dimension of Astronomical Entities in the 18th Century. ‐ This paper deals with two of the initial stages through which the dimension of time, in the sense of an irreversible development, found its way into astronomical‐cosmological thinking. The one resulted from the first consequental application of Newtonian principles and laws to cosmic entities outside of our solar system found in the General Natural History or Theory of the Heavens of Immanuel (...) |
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