Race,polygenesis and equality: John Crawfurd and nineteenth-century resistance to evolution

The nineteenth-century Orientalist and ethnologist, John Crawfurd, publicly rejected Charles Darwin’s theory of evolution in 1868. Crawfurd was a leading advocate of polygenesis but also a supporter of racial equality. In 1820 he published his History of the Indian Archipelago, where he advocated granting household suffrage to all races in the British colonies. After finishing a career in the East India Company in 1828 he became the foremost expert on South-East Asia in Britain. Crawfurd became a regular writer on ethnology and Asian affairs for the Examiner newspaper and in the 1860s he was President of the Ethnological Society of London. Accounts of nineteenth-century anthropology in Britain characterise debate around race as falling into two camps: advocates of monogenesis and advocates of polygenesis. In the United States of America, advocates of polygenesis were often associated with advocates of slavery and racial inequality. Recent research has demonstrated that Charles Darwin’s hatred of slavery drove him to write Origin of the Species to demonstrate the unity of the human species and reject the polygenesis position. This paper explores Crawfurd’s ideas and demonstrates that a belief in polygenesis in the nineteenth century did not necessarily equate with a belief in racial inequality.     

Liberal Evolutionism and the Satirical Ape

This article considers intersections between the doctrines of mid-Victorian liberalism and biological evolution using 1860s caricatures and satires from Punch. In the years following the 1859 publication of John Stuart Mill’s On Liberty and Charles Darwin’s On the Origin of Species, caricatures featuring satirical apes illustrated mutually supportive cultural attitudes about politics and science. Ideas of character united the discourses of mid-Victorian evolutionism with liberalism, and the confluence of these ideas, or what I term liberal evolutionism, dramatized this overlap for Victorian culture. My project shows that the apes depicted in Punch were often intended as not only whimsical responses to the theories put forward by Darwin and Mill, they also point to the formation of the British subject.     

Darwin’s missing links

The historical process underlying Darwin’s Origin of Species (Origin) did not play a significant role in the early editions of the book, in spite of the particular inductivist scientific methodology it espoused. Darwin’s masterpiece did not adequately provide his sources or the historical perspective many contemporary critics expected. Later editions yielded the ‘Historical Sketch’ lacking in the earlier editions, but only under critical pressure. Notwithstanding the sources he provided, Darwin presented the Origin as an ‘abstract’ in order to avoid giving sources; a compromise he acknowledged and undertook to set right in later editions, yet failed to provide throughout the six editions under his supervision. Darwin’s reluctance to publish the historical context of his theory and his sources, particularly sources which were also ‘precursors’, may be attributed as much to the matter of intellectual ownership as science, or even good literary practice. Of special concern to Darwin were issues of priority or originality over ‘descent with modification’ and especially over Natural Selection. Many later historians have argued that Darwin was unaware of the work of his precursors on Natural Selection. Darwin’s theory was an example of independent discovery, albeit along with such obscure precursors as Matthew or Wells, who were unknown to Darwin until after the publication of the Origin. Both Matthew and Wells had a medical education, like James Hutton or Erasmus Darwin earlier in the eighteenth century, or even (in part) Charles Darwin. Evolutionary theory, at least in Britain was a product largely of the medical evolutionists rather than the natural historians which ‘history’ has chosen to select for the focus of attention; and among the medical evolutionists the figure of John Hunter stands out as theorist, experimentalist and teacher: the medical evolutionists were predominantly the product of Hunter’s legacy or of the medical profession and particularly the Scottish Universities. Much recent Darwin scholarship has focused on the private Notebooks, to establish Darwin’s discovery of Natural Selection around 1837–1838 and demonstrate Darwin’s ignorance of his precursors; requiring an explicit acknowledgement by Darwin as the legitimate substantiation of any claim to prior influence. The precursors have been categorized as uniformly obscure or irrelevant to the science of evolution which may be defined exclusively as ‘Darwinian’. The inclination to acknowledge influences, however was not something Darwin was gratuitously given to doing, especially on matters of priority. The Notebooks are not Darwin’s private thoughts; from an early stage he considered them incipient public documents and later sought to protect them as proof of his originality. William C. Wells was not an obscure thinker, but a celebrated scientist whom Herschel, Darwin’s guide to scientific methodology, had recommended as providing a model of scientific method. Darwin discovered Wells through Herschel, and quickly acquired a copy of Wells’ recommended work, no later than 1831, and held it thereafter in his library at Down House. This book, the 1818 edition of Wells’ Two Essays contains a third essay, Wells’ account of Natural Selection. Later, in the Descent of Man (1871) Darwin acknowledged his separate discovery of the correlation of colour and disease immunity in man, also earlier recounted by Wells.     

“The Enchanter's Wand”: Charles Darwin,Foreign Missions,and the Voyage of H.M.S. Beagle*

It often goes unmentioned that one of the primary purposes of the famous circumnavigation of H.M.S. Beagle was foreign missions. Charles Darwin, the voyage's most famous participant, was at best noncommittal about the missionary activity surrounding him for most of the trip. He emerged from the voyage, however, as an enthusiastic and outspoken proponent of missions. The British missions at Tahiti prompted him to change his view. Sailing to Tahiti, he read several accounts about the South Sea missions, and had already begun making arrangements to publish his “Diary” as a travel journal. Darwin became convinced that missionaries helped “advance” the natives toward “civilization” and thereafter enthusiastically defended missionaries in an ongoing public debate.     

Athanaric the Visigoth: monarchy or judgeship. A study in comparative history

The decision to risk an attempt at functional comparison between two historical figures over a period of more than four hundred years proceded from etymological considerations of various types, but was first suggested by the contrast between Athanaric and Armimus as they are portrayed in modern historical literature. As in the case of the institutional analogy of the judge of the Goths with the vergobretos of the Celts, there exists no historical relationship between the life histories of the two Germanic chieftains, in the sense that Athanaric cannot have been influenced to act as he did by the story of Arminius, nor can we assume a direct dependence of the later institution on the earlier one, any more than we can accept the possibility of arriving at the name for the Gothic judge from Celtic, in a way in which this is possible for reiks. Such an observation, otherwise trivial in itself, serves to characterize the methods and limits of the functional comparison. This yields historical insights which apply to the individual case in question: along with new considerations concerning rex-reiks, an argument is developed against the opinion that Athanaric's judgeship was one of a lower rank than genuine kingship, before which the Gothic chief — for whatever reason — was supposed to have drawn back in fear. This makes his judgeship look more like an ‘institutionalized magistracy’, exercising royal power for a set term, than a mere ethnic dignity. Further, the comparison establishes that the Celtic, as well as the Gothic, judgeship was possibly held in dual fashion, or could be held that way, before the period under observation; however, the pairs to be dealt with here do not represent any ‘Dioscurian’ double chiefdom but rather pairs of chieftains rivalling each other. The archaic experience may serve in this instance only as a model for shaping the tradition.Finally, it is recognized — and this could well be our most important finding — that the judgeship is limited, not only in time but also in territory: it had valid jurisdiction only inside the tribal territory itself. It follows from this that the judge's duties comprised defense of the fatherland as well as the execution of judgments.Along with the ‘external’ comparison among Goths, Celts, and Cheruscans, an ‘internal’ functional comparison is drawn within fourth-century Gothic constitutional history. In so doing, the possibility is opened for reconstructing the family leadership of the Balts three generations before Alaric. Then, within Gothic tradition, we are able to arrive of the ruling and institutional function of the ‘wisdom’, which both the Gothicized Decaeneus and Theoderic, as well as Athanaric     

Hugh Trevor-Roper and the history of ideas

A wave of recent publication connected to Hugh Trevor-Roper offers cause to take stock of his life and legacy. He is an awkward subject because his output was so protean, but a compelling one because of his significance for the resurgence of the history of ideas in Britain after 1945. The article argues that the formative period in Trevor-Roper's life was 1945–57, a period curiously neglected hitherto. It was at this time that he pioneered a history of ideas conceived above all as the study of European liberal and humanist tradition. Analysis of the relative importance of contemporary and early modern history in his oeuvre finds that, while the experience of Hitler and the Cold War was formative, it was not decisive.Trevor-Roper was at heart an early modernist who did not abjure specialization.However, he insisted that specialized study must be accompanied by “philosophical” reflection on the workings of a constant human nature present throughout history, a type of reflection best pursued by reading classical historians such as Gibbon and Burckhardt.Yet this imperative in turn fostered purely historical research into the history of historical writing – another branch of the history of ideas.     

Philosophy of sport

Ernest Gellner was, by all accounts, one of the most unconventional thinkers of the twentieth century. Not only was the content of his theories often strikingly original, but he also arrived at them by use of a singularly personal thought-style. The article describes the most salient features of this thought-style: his quest for overviews, on the one hand, and for penetrating and unexpected insights, on the other, his opposition to what he perceived as humanistic complacency, his academic elitism, and much else. In the final section, an assessment of the most conspicuous feature of Gellner's thought-style—his tendency to downplay the importance of detail and to focus on high-level theory—is given. It is argued that this characteristic served Gellner better in philosophy and the history of ideas than in the social sciences.     

Pestalozzi, Fellenberg and British nineteenth-century geographical education

The impact that Johann Heinrich Pestalozzi (1746–1827) and Philipp Emanuel Fellenberg (1771–1844) had upon nineteenth-century European geographical education and ideas has long been recognised. Their influence upon British geography teaching has, however, been little explored, despite the work already done on the general impact of Pestalozzianism and Fellenbergianism on British education. Using the arguments of nineteenth-century educational theorists such as Compayre and Spencer, this study argues that Pestalozzian educationists such as Phillip Pullen and Charles Mayo in England helped to change the way that geography was taught to middle-class children. A case study of teaching practices at a Pestalozzian institution in Worksop, Nottinghamshire shows how changes in geographical education were encouraged by Pestalozzian ideas on the teaching of geography and the relationship of the subject to other disciplines including topography, natural history and geology.     

Culture and Truth: Nietzsche and Classical Philology

Several recent studies have returned to the famous controversy over the reception of Nietzsche’s Birth of Tragedy from the Spirit of Music (1872). By reinterpreting it within the immediate context of Germany in the early 1870s, James Whitman understands this controversy as a Methodenstreit within Classical Philology and James I. Porter claims that, through this controversy, Nietzsche developed an extensive critique of modern culture. I contend that Nietzsche’s reaction to the scholarly rejection of his first publication resulted in no immediate response on his behalf; rather, it led to three years of intense rethinking and strengthening of the position he took in The Birth of Tragedy. This is evidenced in his early published essays and notebooks of 1872–1875. From the first readers of these early notebooks, Karl Schlechta and Anni Anders, to its most recent interpreters, Richard T. Grey and Alexander Nehamas, these scholars are unanimous in understanding them as Nietzsche’s attempt to work through a number of conventional philosophical problems. I argue that Nietzsche developed in these essays and notebooks a type of criticism that broke away from all traditional philosophical problems and creatively introduced such notions as cultural horizon, background phenomena, and life as a philosophical measure — all of which would be further refined in his mature texts of the 1880s and underpin his innovative concepts of the will to power and eternal recurrence.     

Mapping Spain in the Sixteenth Century: The Escorial Atlas and Pedro de Esquivel’s Notebook

ABSTRACT

The twenty-one maps of Spain that comprise the Escorial atlas (El atlas de El Escorial) and the later notebook compiled by Pedro de Esquivel for another map of Spain have long been confused. Recently identified documents in the Royal Library, Stockholm, have allowed us to recognize the two works as completely separate and to shed new light on each. In this article we describe their respective histories, starting with the Escorial atlas, now known to have been commissioned by Emperor Charles V from the Sevillian cosmographer Alonso de Santa Cruz, who between c.1538 and 1545 produced an index map and 20 regional sheets drawn to the scale of 1:400 000. We then go on to show how, later in the century (between c.1552 and 1565), Pedro de Esquivel was using a version of the topographical methods described in Peter Apian’s Cosmographia to assemble data for the map of Spain commissioned by Philip II before and just after he became king in 1556. Esquivel died in 1565 before all the data had been collected, his map was never drawn, and his notebooks, with all his astronomical measurements and calculations of angles and distances, took a curious journey that ended in Stockholm in the archives of the Royal Library of Sweden.     

Dr. C.E. Brown-Séquard, M.D., F.R.C.P., F.R.S., London: the casting of the die

In 1858 Dr. Brown-Séquard arrived in London. During his stay there, he was appointed physician at the National Hospital for the Paralysed and Epileptic (now the National Hospital), and was elected Fellow of the Royal College of Physician's of London, as well as Fellow of the Royal society. During this time he also published his 'Course of Lectures on the Physiology and Pathology of the Central Nervous System' an early exposition of what is now know as 'his' syndrome. During his time in London, Dr. Brown-Séquard made many well-known acquaintances, amongst others Charles Darwin, T.H. Huxley, and Louis Pasteur. Three years after his appointment as physician at the National Hospital, he left London. Increasingly, he was to abondon fashionable practice to concentrate on his study of what are now known as the endocrinal glands. In this way, he became a pioneer of the study of endocrinology.     

Osteometry as a Source of Refined Demographic Information: Sex-Ratios of Reindeer, Hunting Strategies, and Herd Control in the Late Glacial site of Stellmoor, Northern Germany

In archaeozoological investigations of sexually-dimorphic species such as Rangifer, Cervus, andBison , osteometry has a great—but as yet unexploited—potential as a source of refined demographic information. For this purpose, however, two important points must be taken into account. Firstly, the age-classes represented by different skeletal elements differ and thus sex-ratios may vary according to the anatomical element studied. Secondly, the fragments to be analysed should be chosen carefully in order to ensure that he age-class which they represent is known. A failure to do so may hinder the correct determination of sex ratios. This paper attempts to show, by means of an example, that, when these factors are considered, important demographic information and interesting insights about topics such as hunting strategies can be gained. The analysis of the reindeer (Rangifer tarandus) assemblage from Stellmoor, an open-air Late Glacial site in northern Germany, revealed that male and female individuals in the different cohorts were killed in the same proportions as they occur in a typical herd, thus pointing to a non-selective hunting strategy. The results also argue against the assertion that reindeer herds were controlled by people during this period.     

‘Who Will Write the History of Tears?’ History of Ideas and History of Emotions from Eighteenth-Century France to the Present

Summary

The aim of this article is to shed light on the methodological relationship between the history of ideas and the history of emotions, starting from the conception of weeping in the eighteenth-century French reflection. This period was critical for the defining of the modern concept of emotion because it encompassed the development of a new aesthetic and moral code centred on the exasperation of sensitivity and an exaggerated use of tears. This study brings out, in terms of methodology, the importance that the analysis of tears assumed from two points of view: on the one hand, it places the problem in a framework determined by history and culture (the object of study for the history of emotions); on the other, it recognises the unavoidable axiological and moral element that characterised crying (the object of study for the history of ideas). After a brief reconstruction of the discussion of tears in the history of emotion—from the histoire des mentalités to the ‘emotional turn’—and in the history of ideas, respectively, the article outlines some potential areas for research in an interdisciplinary perspective.     

Mindful Activists

It used to be said of the Movement of the 1960s that we were “mindless activists.” This characterization has recently come under scholarly attack. Charles Payne, in his I've Got the Light of Freedom: The Organizing Tradition and the Mississippi Freedom Struggle, described the “complex intellectual legacy” utilized by youthful organizers for the Student Nonviolent Coordinating Committee (SNCC). Kevin Mattson has done something similar for the Students for a Democratic Society (SDS), focusing on “the ideas that influenced and sometimes oriented the New Left” (2–3). Mattson's method is an in-depth examination of four intellectuals (C. Wright Mills, Paul Goodman, William Appleman Williams, and Arnold Kaufman) and two journals (New University Thought and Studies on the Left). His conclusion is that Kaufman in particular began to create a “radical liberalism” very much worthy of salvage and further development.     

Karl Marx's theory of history: A defense

A wave of recent publication connected to Hugh Trevor-Roper offers cause to take stock of his life and legacy. He is an awkward subject because his output was so protean, but a compelling one because of his significance for the resurgence of the history of ideas in Britain after 1945. The article argues that the formative period in Trevor-Roper's life was 1945–57, a period curiously neglected hit her to. It was at this time that the pioneered a history of ideas conceived above all as the study of European liberal and humanist tradition. Analysis of the relative importance of contemporary and early modern history in his oeuvre finds that, while the experience of Hitler and the Cold War was formative, it was not decisive. Trevor-Roper was at heart an early modernist who did not abjure specialization. However, he insisted that specialized study must be accompanied by “philosophical” reflection on the working sofa constant human nature present throughout history, a type of reflection best pursued by reading classical historians such as Gibbon and Burckhardt. Yet this imperative in turn fostered purely historical research into the history of historical writing–another branch of the history of ideas.     

Fitzroy's fighting Fuegians: Comparison of palaeopathological and ethnographic indications of fighting behaviour in an extinct human population

The Selk'nam were an indigenous population of Tierra del Fuego that are now extinct. Contemporary accounts, including those of Robert Fitzroy and Charles Darwin, attest to their prodigious size and strength. These accounts and others record that the Selk'nam were enthusiastic wrestlers and fought till one or other of the opponents could no longer continue. Presented here is a case of traumatic injury to the ulnae and radii of a Selk'nam male that is concomitant with injuries sustained during such activity and as such would provide intriguing evidence of this practice in the skeletal record of an extinct human population. Copyright © 2010 John Wiley & Sons, Ltd.     

Über Georges Canguilhems Was heißt eine wissenschaftliche Ideologie? und über deutsch‐französische Beiträge zum Thema Wissenschaft und Ideologie aus den letzten vierzig Jahren

On Georges Canguilhem's What does a Scientific Ideology mean? and on French‐German Contributions on Science and Ideology in the Last Fourty Years. This paper is based on Canguilhem's text on the concept of scientific ideology, which he introduced in 1969. We describe Canguilhem's attempts at designing a methodological framework for the history of science including the status of kinds of knowledge related to science, like scientific ideologies preceding particular scientific domains (like ideologies about inheritance before Mendel, or Spencer's universal evolutionary laws preceding Darwin). This attempt at picturing the relationships between science and ideology is compared with Jürgen Habermas's book Technology and Science as ‘Ideology’ in 1968. The philosphical issue of human normativity provides the framework of this discussion.     

Thinking with Excerpts: John Locke (1632–1704) and his Notebooks

In his “Méthode nouvelle,” an anonymous article in the Bibliothèque universelle of 1686, John Locke described his way of collecting excerpts in notebooks and retrieving relevant entries. The well-known practice of entering textual passages in commonplace books sits uneasily with Locke's criticism of received opinion and authority. Is it possible that he used any of these notes to think with? I suggest that the conditions for this were provided by Locke's interactions with some of his notes, including those which recorded observations, testimonies and experiments. As well as labelling excerpts and other notes with topical Titles, Locke sometimes added precise bibliographical citations, transferred material across notebooks, interpolated his own signed reflections and queries, and (eventually) dated entries.     

MISREPRESENTING MARX: A LESSON IN HISTORICAL METHOD

In this book Jonathan Sperber deploys his extensive knowledge of nineteenth‐century European social and political history, and his diligent research into sources that have become readily available only recently, to produce a substantial biography of Karl Marx. We find, however, that Sperber is mistaken in his treatment of Marx's ideas and of the intellectual contexts within which Marx worked. In fact, we suggest that he is systematically mistaken in this regard. We locate a root source of the error in his reductive approach to theoretical ideas. In section I we focus on the claim, taken for granted in the book, that Marx's ideas are instantiations of “materialism.” By detailed reference to the record of Marx's writings, we show that there is no justification for describing Marx as a “materialist” in the usually accepted senses of that term. In section II we review how Soviet and other interpreters of Marx, taking their lead from the later Engels, insisted that “materialism” was fundamental to Marxism. We suggest that Sperber's presentation of Marx's thinking as “materialist and atheist” aligns far better with such interpretations than it does with what Marx actually wrote. In sections III and IV we criticize Sperber's “contextualist” approach to dealing with ideas in history. His approach may seem reminiscent of Quentin Skinner’ s, but where Skinner deploys the discursive conventions prevailing in a past time to illuminate theoretical ideas, Sperber reduces theoretical ideas to context. We name Sperber's approach “theoretical nominalism,” a term that we use to denote the view that theoretical ideas are nothing but interventions into particular situations. We end by suggesting that greater attentiveness to philosophy and theory would have enriched Sperber's efforts in this book.