I suggest in this article that Benjamin Franklin's electrical experiments were naturalistic and reactive towards providential theories of natural harmony and electricity provided by the English experimentalists Stephen Hales, William Watson and Benjamin Wilson. Conceptualizing nature as a divine balance, Franklin rejected English arguments for God's conservation of nature's harmony, suggesting instead that nature had within itself the ability to re-equilibrate when rendered unbalanced. Whilst Franklin's work reveals an experimentally defined fissure between providential and naturalistic views of matter and motion in the mid-eighteenth century, his subsequent reflections on the use of natural philosophy sheds light on the divergent trajectory of utility implicit in these differing views. Hales and Watson in particular believed that insight into nature's providential manifestations gave the natural philosopher a medically restorative role, aligning the power of nature with God's benevolent purpose to heal the infirm. For Franklin, humanity behaved like nature, moving only when necessary. Natural philosophy existed to help these needs, making new worlds that had no dependence on God.

Gaslight emerged as a new industry after 1800 in Britain, but not in other countries in Europe where the technology existed as well. Among the many groups trying, it was only the firm of Boulton & Watt that succeeded in commercializing the invention for two important reasons. The first was that they possessed skills and experience related to ironworking and to making scientific instruments, both of which they used as they developed gaslight apparatus. This development involved an extensive series of experiments that ultimately had its root in James Watt's own work with pneumatic chemistry. The second reason was that they possessed many resources such as access to capital, their existing network of industrial customers, and their abilities to publicize their work. As with the steam engine, the firm proved adept at advertising. Boulton & Watt did not give their full attention to gaslight except in two spurts between 1805 and 1809, and by around 1812 they had lost almost all interest in the technology. By this time, however, they had solved many problems associated with scaling up gaslight apparatus for industrial use, they had trained many people who would go on to do further important work in the early years of the industry, and they had drawn extensive public attention to the new invention. Finally, their advertising involved elevating the status of William Murdoch as an inventor while minimizing the role of the firm.

This essay examines Secularism as developed by George Jacob Holyoake in 1851–1852. While historians have noted the importance of evolutionary thought for freethinking radicals from the 1840s, and others have traced the popularization of agnosticism and Darwinian evolution by later Victorian freethinkers, insufficient attention has been paid to mid-century Secularism as constitutive of the cultural and intellectual environment necessary for the promotion and relative success of scientific naturalism. I argue that Secularism was a significant source for the emerging new creed of scientific naturalism in the mid-nineteenth century. Not only did early Secularism help clear the way by fighting battles with the state and religious interlocutors, but it also served as a source for what Huxley, almost twenty years later, termed ‘agnosticism’. Holyoake modified freethought in the early 1850s, as he forged connections with middle-class literary radicals and budding scientific naturalists, some of whom met in a ‘Confidential Combination’ of freethinkers. Secularism became the new creed for this coterie. Later, Secularism promoted and received reciprocal support from the most prominent group of scientific naturalists, as Holyoake used Bradlaugh's atheism and neo-Malthusianism as a foil, and maintained relations with Huxley, Spencer and Tyndall through the end of the century. In Holyoake's Secularism we find the beginnings of the mutation of radical infidelity into the respectability necessary for the acceptance of scientific naturalism, and also the distancing of later forms of infidelity incompatible with it. Holyoake's Secularism represents an important early stage of scientific naturalism.

This article considers the role of overseas academic travel in the development of the modern research university, with particular reference to the University of Cambridge from the 1880s to the 1950s. The Cambridge academic community, relatively sedentary at the beginning of this period, became progressively more mobile and globalized through the early twentieth century, facilitated by regular research sabbaticals. The culture of research travel diffused at varying rates, and with differing consequences, across the arts and humanities and the field, laboratory and theoretical sciences, reshaping disciplinary identities and practices in the process. The nature of research travel also changed as the genteel scholarly excursion was replaced by the purposeful, output-orientated expedition.

General notions of the biosphere are widely recognized and form important elements of contemporary debate concerning global environmental change, helping to focus attention on the complex interactions that characterize the Earth's natural systems. At the same time, there is continued uncertainty over the precise definition of the concept allied to a relatively limited critique of its early development, which was linked closely to advances in the natural sciences during the late nineteenth century and particularly, it is argued here, to the emergence of biogeochemistry. In the light of this, the principal aim of the paper is to explore the development and subsequent dissemination of biogeochemical renderings of the biosphere concept, focusing primarily on the work of the Russian biogeochemist Vladimir Ivanovich Vernadskii (1863–1945). The paper identifies four key moments which, it is argued, help to explain the development and subsequent dissemination of a biogeochemical understanding of the biosphere. First, we draw attention to the particularities of St Petersburg's natural-science community during the late nineteenth century, arguing that this was instrumental in providing the basis for Vernadskii's future work related to the biosphere. Second, we consider the ways in which Vernadskii's ideas concerning the biosphere were able to move to the West during the first half of the twentieth century with specific reference to his links with the French scientists Pierre Teilhard de Chardin and Edouard Le Roy, and the US-based ecologist George Evelyn Hutchinson. Third, we reflect more purposefully on matters of reception and, in particular, the emergence of a set of circumstances within Western ecological science after 1945, which encouraged a positive engagement with biogeochemical understandings of the biosphere. Finally, we examine the 1968 UNESCO-sponsored Biosphere Conference, which represented the first time the biosphere concept was employed at the international level. Furthermore, this event was in many ways a high point for a specifically biogeochemical approach, with the subsequent popularization of the biosphere concept during the course of the 1970s helping to broaden the discourse markedly.

This paper argues that the 1953 double-helix solution to the problem of DNA structure was understood, at the time, as a blow within a fiercely fought dispute over the material nature of life. The paper examines the debates, between those for whom life was a purely material phenomenon and religious people for whom it had a spiritual significance, that were waged from the aftermath of the First World War to the 1960s. It looks at the developing arguments of early promoters of molecular biology, including J.D. Bernal, his pupil Max Perutz and his pupil Francis Crick, on the one side, and of the so-called ‘Inkling’ cluster of writers including C.S. Lewis and J.R.R. Tolkien, on the other. This debate was conducted through polemical works, journalism, and science fiction and through the Festival of Britain and can be followed through the commentary of Jacob Bronowski. The paper concludes with the model of the double helix now at the Science Museum, which can be considered an archaeological relic of a battle in a war which is still being fought.