The New Englander


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Special collections


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Show Me the Bone


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Nineteenth-century paleontologists, such as Georges Cuvier and Richard Owen, were heralded as scientific virtuosos, sometimes even veritable wizards, capable of resurrecting the denizens of an ancient past from a mere glance at a fragmentary bone. Such extraordinary feats of predictive reasoning relied on the law of correlation, which proposed that each element of an animal corresponds mutually with each of the others, so that a carnivorous tooth must be accompanied by a certain kind of jawbone, neck, stomach, limbs and feet. 'Show Me the Bone' tells the story of the rise and fall of this famous claim.







Victorian Scientific Naturalism


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Victorian Scientific Naturalism examines the secular creeds of the generation of intellectuals who, in the wake of The Origin of Species, wrested cultural authority from the old Anglican establishment while installing themselves as a new professional scientific elite. These scientific naturalists—led by biologists, physicists, and mathematicians such as William Kingdon Clifford, Joseph Dalton Hooker, Thomas Henry Huxley, and John Tyndall—sought to persuade both the state and the public that scientists, not theologians, should be granted cultural authority, since their expertise gave them special insight into society, politics, and even ethics. In Victorian Scientific Naturalism, Gowan Dawson and Bernard Lightman bring together new essays by leading historians of science and literary critics that recall these scientific naturalists, in light of recent scholarship that has tended to sideline them, and that reevaluate their place in the broader landscape of nineteenth-century Britain. Ranging in topic from daring climbing expeditions in the Alps to the maintenance of aristocratic protocols of conduct at Kew Gardens, these essays offer a series of new perspectives on Victorian scientific naturalism—as well as its subsequent incarnations in the early twentieth century—that together provide an innovative understanding of the movement centering on the issues of community, identity, and continuity.




Macroevolution, Contingency, and Divine Activity


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What are the things that God values in the creative process? How does one define God's activity in such a world? How is God's involvement different from a contingent--what this author labels contingentist--instance? Why do we need a God-idea at all? Herein, Bradford McCall addresses how divine, amorepotent love works with and within a contingentist (i.e., radically contingent) evolutionary theory and worldview. Within the course of this project, he reaches a via media between the (somewhat) radical formalist position of Simon Conway Morris and the veritably radical contingent position of Stephen Jay Gould. But . . . how is the contingentist amorepotent and uncontrolling love of God understood as purposeful? McCall argues in detail that there in fact is some sort of purposiveness that is nevertheless working in a chastened Gouldian position, and he distinguishes between contingency and veritable divine involvement. He contends that God does not insist upon a particular outcome but merely allows propensities to work themselves out. God amorepotently loves the population of the natural world into greater forms of complexity, relationality, and beauty in varied and multifarious forms, along with the extension of diversity.