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Reproduction of the original. The publishing house Megali specialises in reproducing historical works in large print to make reading easier for people with impaired vision.
This groundbreaking new source of international scope defines the essay as nonfictional prose texts of between one and 50 pages in length. The more than 500 entries by 275 contributors include entries on nationalities, various categories of essays such as generic (such as sermons, aphorisms), individual major works, notable writers, and periodicals that created a market for essays, and particularly famous or significant essays. The preface details the historical development of the essay, and the alphabetically arranged entries usually include biographical sketch, nationality, era, selected writings list, additional readings, and anthologies
From the late nineteenth century onwards religion gave way to science as the dominant force in society. This led to a questioning of the principle of free will - if the workings of the human mind could be reduced to purely physiological explanations, then what place was there for human agency and self-improvement? Smith takes an in-depth look at the problem of free will through the prism of different disciplines. Physiology, psychology, philosophy, evolutionary theory, ethics, history and sociology all played a part in the debates that took place. His subtly nuanced navigation through these arguments has much to contribute to our understanding of Victorian and Edwardian science and culture, as well as having relevance to current debates on the role of genes in determining behaviour.
Although much has been written about the vigorous debates over science and religion in the Victorian era, little attention has been paid to their continuing importance in early twentieth-century Britain. Reconciling Science and Religion provides a comprehensive survey of the interplay between British science and religion from the late nineteenth century to World War II. Peter J. Bowler argues that unlike the United States, where a strong fundamentalist opposition to evolutionism developed in the 1920s (most famously expressed in the Scopes "monkey trial" of 1925), in Britain there was a concerted effort to reconcile science and religion. Intellectually conservative scientists championed the reconciliation and were supported by liberal theologians in the Free Churches and the Church of England, especially the Anglican "Modernists." Popular writers such as Julian Huxley and George Bernard Shaw sought to create a non-Christian religion similar in some respects to the Modernist position. Younger scientists and secularists—including Rationalists such as H. G. Wells and the Marxists—tended to oppose these efforts, as did conservative Christians, who saw the liberal position as a betrayal of the true spirit of their religion. With the increased social tensions of the 1930s, as the churches moved toward a neo-orthodoxy unfriendly to natural theology and biologists adopted the "Modern Synthesis" of genetics and evolutionary theory, the proposed reconciliation fell apart. Because the tensions between science and religion—and efforts at reconciling the two—are still very much with us today, Bowler's book will be important for everyone interested in these issues.
This book analyzes what history does in contemporary culture. It argues that contemporary society is, in historical terms, already historicized, shaped by history - and thus history loses sight of the world, seeing it only as a reflection of its own self-image. By illustrating the ways in which history enforces socially coercive attitudes and forms of behavior, the author argues that history is in itself ideological and exists as an instrument of political power. Contending that this ideological function is the "normal" function of professional academic history, he repudiates the conventional view that only biased or "bad" history is ideological. By finding history projecting onto the world and getting reflected back at it the exacting, history-focused thinking and behavior on which the discipline and the subject rely, he concludes that history's very "normality" and "objectivity" are inherently compromised and that history works only in terms of its own self-interest.