The publication of L. Pearce Williams's definitive biography of Faraday has led to lively discussion of the influence of Naturphilosophie on Davy and Faraday, and of the role played by Bosco vichean atomism in their scientific development. In a recent article J. Brookes Spencer argued that Boscovich's force law, involving interaction between point atoms independent of surrounding particles, was only compatible with Faraday's view of gravity and not with his views on other forces. This would of course contradict the notion (...) of unity which is absolutely fundamental to Boscovich's Theoria. (shrink)

ABSTRACT The Great Exhibition of 1851 is generally interpreted as a thoroughly secular event that celebrated progress in science, technology, and industry. In contrast to this perception, however, the exhibition was viewed by many contemporaries as a religious event of considerable importance. Although some religious commentators were highly critical of the exhibition and condemned the display of artifacts in the Crystal Palace as giving succor to materialism, others incorporated science and technology into their religious frameworks. Drawing on sermons, tracts, and (...) the religious periodical press, this essay pays close attention to the ways in which science and technology were endowed with providentialist significance and particularly examines the notion of human progress used by a number of Christian writers, especially Congregationalists, who set scientific and technological progress within a teleological religious perspective. This discussion sheds fresh light not only on the Great Exhibition itself but also on the deployment of natural theology in mid-nineteenth-century Britain. (shrink)

‘Our’ included not only Hooker and Huxley but their fellow-members of the X-Club. ‘Our time’ had been the 1870s and early 1880s. For a five-year period from November 1873 to November 1878 Hooker had been President of the Society, Huxley one of the Secretaries, and fellow X-Club member, William Spottiswoode, the Treasurer. Hooker was followed in the Presidency by Spottiswoode, and on Spottiswoode's death in 1883 Huxley was elected President. During this period other X-Club members—Edward Frankland, John Tyndall, George Busk, (...) Sir John Lubbock, and Thomas Hirst—were ordinary members of the Council of the Society. As the Table below (p. 60) shows, there were at least three members of the X-Club on the Council of the Royal Society from November 1870 until November 1882. On eight occasions in this period there were four or more X-Club members on the Council. ‘Our time’ came to an end in 1885 when ill-health forced Huxley's retirement after only two years in the Presidency, and G. G. Stokes at last became President. (shrink)

The public place of science and technology in Britain underwent a dramatic change during the first half of the nineteenth century. At the end of the eighteenth century, natural philosophy was still on the whole the province of a relatively small group of aficionados. London possessed only one institution devoted to the pursuit of natural knowledge: the Royal Society. The Royal Society also published what was virtually the only journal dealing exclusively with scientific affairs: the Philosophical Transactions. By 1851, when (...) the Great Exhibition opened its doors in Hyde Park to an audience of spectators that could be counted in the millions, the pursuit of science as a national need, its relationship to industrial progress were acceptable, if not uncontested facts for many commentators. (shrink)

ABSTRACT The Great Exhibition of 1851 is generally interpreted as a thoroughly secular event that celebrated progress in science, technology, and industry. In contrast to this perception, however, the exhibition was viewed by many contemporaries as a religious event of considerable importance. Although some religious commentators were highly critical of the exhibition and condemned the display of artifacts in the Crystal Palace as giving succor to materialism, others incorporated science and technology into their religious frameworks. Drawing on sermons, tracts, and (...) the religious periodical press, this essay pays close attention to the ways in which science and technology were endowed with providentialist significance and particularly examines the notion of human progress used by a number of Christian writers, especially Congregationalists, who set scientific and technological progress within a teleological religious perspective. This discussion sheds fresh light not only on the Great Exhibition itself but also on the deployment of natural theology in mid-nineteenth-century Britain. (shrink)