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Progressive nineteenth-century Americans believed firmly that human perfection could be achieved with the aid of modern science. To many, the science of that turbulent age appeared to offer bright new answers to life's age-old questions. Such a climate, not surprisingly, fostered the growth of what we now view as "pseudo-sciences"—disciplines delicately balancing a dubious inductive methodology with moral and spiritual concerns, disseminated with a combination of aggressive entrepreneurship and sheer entertainment. Such "sciences" as mesmerism, spiritualism, homoeopathy, hydropathy, and phrenology were warmly received not only by the uninformed and credulous but also by the respectable and educated. Rationalistic, egalitarian, and utilitarian, they struck familiar and reassuring chords in American ears and gave credence to the message of reformers that health and happiness are accessible to all. As the contributors to this volume show, the diffusion and practice of these pseudo-sciences intertwined with all the major medical, cultural, religious, and philosophical revolutions in nineteenth-century America. Hydropathy and particularly homoeopathy, for example, enjoyed sufficient respectability for a time to challenge orthodox medicine. The claims of mesmerists and spiritualists appeared to offer hope for a new moral social order. Daring flights of pseudo-scientific thought even ventured into such areas as art and human sexuality. And all the pseudo-sciences resonated with the communitarian and women's rights movements. This important exploration of the major nineteenth-century pseudo-sciences provides fresh perspectives on the American society of that era and on the history of the orthodox sciences, a number of which grew out of the fertile soil plowed by the pseudo-scientists.
The 19th century was the golden age of many things, and pseudo-science was one of them. Nowhere was this more obviously the case than in America. If he shopped around, a 19th-century American could consult a psychographer or a hydropath or a magnetizer(in 1843, there were supposed to be more than 200 magnetizers - practitioners of mesmerism -in Boston alone). As soon as he had taken off his water girdle, he was free to put on his Heidelberg Electric Belt, and perhaps smoke an electric cigarette. He could read pamphlets explaining why husbands and wives ought to have sex once every two years, on a sunny day in August or September, between 11 A.M. and noon. These are only a few of the topics touched on in ''Pseudo-Science and Society in 19th-Century America,'' a new collection of essays edited by Arthur Wrobel, a professor of American literature at the University of Kentucky. Mr. Wrobel and his fellow contributors trace the impact of most of the major pseudo-sciences of the period, and some of the minor ones; they look at them in the light of other 19th-century cultural developments, and try to set them in a specifically American context. Only one of the essays deals with an individual pseudo-scientist - Taylor Stoehr's absorbing account of Robert H. Collyer, a lecturer of the 1830's and 40's whose specialties included phrenology, mesmerism and painless dentistry (fairly painless, thanks to a combination of mesmerism, alcohol and opium). In due course, Collyer concocted a hybrid science of his own called phrenomagnetism, which enabled him to detect a whole host of ''organs'' in the brain that orthodox phrenology had somehow missed - organs of Sarcasm, Love of Pets, Desire for Seeing Ancient Places and other specialized propensities. His final inspiration, which plainly owed something to the advent of photography, was psychography, a system of transferring mental images by bouncing them off a bowl of molasses.
This volume collects the papers presented at a conference on “Science, Pseudo–science and Society,” sponsored by the Calgary Institute for the Humanities and held at the University of Calgary, May 10–12, 1979. More than many such collections, this one preserves some trace of the intellectual excitement which surrounded this gathering of scholars. A primary inspiration for the symposium on “Science, Pseudoscience, and Society” was a growing awareness of the crucial role the study of pseudo–science plays in the areas of contemporary scholarship which are concerned with the nature of science and its relationship to broader social issues. This volume is organized around three major questions concerning the relationships among science, pseudo–science, and society. The papers in the first section address the question of whether it is possible to draw a sharp demarcation between science and pseudo–science and what the criteria of that demarcation might be. The papers in the second section, recognizing the historical importance of various of the pseudo–sciences, consider their impact—positive or negative—on the development of the sciences themselves. The papers in the third section deal with the question of the relationship between the sciences and pseudo–sciences, on the one hand, and social factors on the other.
"Pseudoscience is not a real thing. The term is a negative category, always ascribed to somebody else's beliefs, not to characterize a doctrine one holds dear oneself. People who espouse fringe ideas never think of themselves as "pseudoscientists"; they think they are following the correct scientific doctrine, even if it is not mainstream. In that sense, there is no such thing as pseudoscience, just disagreements about what the right science is. This is a familiar phenomenon. No believer ever thinks she is a "heretic," for example, or an artist that he produces "bad art." Those are attacks presented by opponents. Yet pseudoscience is also real. The term of abuse is used quite frequently, sometimes even about ideas that are at the core of the scientific mainstream, and those labels have consequences. If the reputation of "pseudoscience" solidifies, then it is very hard for a doctrine to shed the bad reputation. The outcome is plenty of scorn and no legitimacy (or funding) to investigate one's theories. In this, "pseudoscience" is a lot like "heresy": if the label sticks, persecution follows"--
Modern spas are wellness resorts that offer beauty treatments, massages and complementary therapies. Victorian spas were sanitariums, providing "water cure" treatments supplemented by massage, vibration, electricity and radioactivity. Rooted in the palliative health reforms of the early 19th century, spas of the Victorian Age grew out of the hydrotherapy institutions of the 1840s--an alternative to the horrors of bleeding and purging. The regimen focused on diet, rest, cessation of alcohol and foods that upset the stomach, stress reduction and plenty of water. The treatments, though sometimes of a dubious nature, formed the transition from the primitive methods of "heroic medicine" to the era of scientifically based practices.
Through the Victorian and Edwardian eras, various health movements emerged in the transition to the modern age of scientific medicine. Strange medical devices and quack cures were pushed, often using crude remedies based on simplistic beliefs and the placebo effect. Currently, some of these treatments appear absurd, even cruel. Because some were properly used as appropriate therapies, it is difficult to label them altogether as bogus. This book takes a thorough look at unconventional medical gadgets, as well as the strange devices and therapies used by both fringe and legitimate healers, and places them in the perspective of modern medicine. The author argues that quackery should not be defined by the ineffectiveness of a therapy, but rather be based on the fraudulent intent of the people who pushed dishonest and deceptive remedies.
Examining the history of phrenology and physiognomy, Beauty and the Brain proposes a bold new way of understanding the connection between science, politics, and popular culture in early America. Between the 1770s and the 1860s, people all across the globe relied on physiognomy and phrenology to evaluate human worth. These once-popular but now discredited disciplines were based on a deceptively simple premise: that facial features or skull shape could reveal a person’s intelligence, character, and personality. In the United States, these were culturally ubiquitous sciences that both elite thinkers and ordinary people used to understand human nature. While the modern world dismisses phrenology and physiognomy as silly and debunked disciplines, Beauty and the Brain shows why they must be taken seriously: they were the intellectual tools that a diverse group of Americans used to debate questions of race, gender, and social justice. While prominent intellectuals and political thinkers invoked these sciences to justify hierarchy, marginalized people and progressive activists deployed them for their own political aims, creatively interpreting human minds and bodies as they fought for racial justice and gender equality. Ultimately, though, physiognomy and phrenology were as dangerous as they were popular. In addition to validating the idea that external beauty was a sign of internal worth, these disciplines often appealed to the very people who were damaged by their prejudicial doctrines. In taking physiognomy and phrenology seriously, Beauty and the Brain recovers a vibrant—if largely forgotten—cultural and intellectual universe, showing how popular sciences shaped some of the greatest political debates of the American past.
The utopian socialism of Charles Fourier spread throughout Europe in the mid-nineteenth century, but it was in the United States that it generated the most intense excitement. In this rich and engaging narrative, Carl J. Guarneri traces the American Fourierist movement from its roots in the religious, social, and economic upheavals of the 1830s, through its bold communal experiments of the 1840s, to its lingering twilight after the Civil War.
A major history of early Americans' ideas about conservation Fifty years after the American Revolution, the yeoman farmers who made up a large part of the new country's voters faced a crisis. The very soil of American farms seemed to be failing, and agricultural prosperity, upon which the Republic was founded, was threatened. Steven Stoll's passionate and brilliantly argued book explores the tempestuous debates that erupted between "improvers," who believed in practices that sustained and bettered the soil of existing farms, and "emigrants," who thought it was wiser and more "American" to move westward as the soil gave out. Stoll examines the dozens of journals, from New York to Virginia, that gave voice to the improvers' cause. He also focuses especially on two groups of farmers, in Pennsylvania and South Carolina. He analyzes the similarities and differences in their farming habits in order to illustrate larger regional concerns about the "new husbandry" in free and slave states. Farming has always been the human activity that most disrupts nature, for good or ill. The decisions these early Americans made about how to farm not only expressed their political and social faith, but also influenced American attitudes about the environment for decades to come. Larding the Lean Earth is a signal work of environmental history and an original contribution to the study of antebellum America.
The history of the rise of "social science." Thomas L. Haskell's The Emergence of Professional Social Science signaled the beginning of his distinguished career as a historian of ideas and critic of historical logic. His first book, now available in this paperback edition with a new preface by the author, explores the background and premises of the American Social Science Association (ASSA)—the first American group dedicated to the "scientific" study of humanity and society. Haskell thus helps us to understand a sea change in American intellectual life—the rise of this thing called "social science," the power and implications of the new trend toward secular professionalism, and, ultimately, how it happened that commonsense modes of explanation in terms of conscious choices by individuals came to be overshadowed by a mode of explanation that systematically construes people as creatures of circumstance. How, Haskell asks in his conclusion, did the development of modern society alter "the way we explain human affairs and conceive of man?" This edition includes a new appendix, listing all articles appearing in the Journal of Social Science from 1869 to 1901.