Stephen Weldon

Classification of the history of science has a long history, and the essays in this Focus section explore that history and its consequences from several different angles. Two of the papers deal with how classifying schemes in bibliography have evolved. A third looks at the way archival organization has changed over the years. Finally, the last essay explores the intersection of human and machine classifying systems. All four contributions look closely at the ramifications of the digital revolution for the way we organize the knowledge of the discipline

This essay explores various ways in which bibliographies have exhibited “sociality.” Bibliographies are both products of the social contexts that have created them and engines of social interaction in scholarly communities. By tracing the history of the Isis Bibliography, the longest-running and most comprehensive bibliography in its field, this essay explains how different Isis classification systems have been tied to major twentieth-century cataloging efforts. By looking at classification, the essay also attends to the ways in which aspects of the Isis Bibliography in different decades have reflected social mores of their period. Finally, it demonstrates how critical the Isis Bibliography was in the formation of the discipline of history of science and goes on to discuss how that disciplinary connection is evolving in the twenty-first century. By thinking of the bibliography as a network of scholars, not just scholarly works, the essay asks us to reflect on the nature and purpose of bibliography in the digital age

A new biography of one of the founding fathers of the Scientific Revolution, Robert Boyle, is no easy undertaking, but no scholar is better poised to give us a revisionist view of this iconic figure than Michael Hunter. For fourteen years Hunter, together with Edward Davis, supervised the definitive fourteen‐volume edition of Boyle's complete works, published and unpublished. This was the first such undertaking since the 1744 edition compiled by the cleric and antiquary Thomas Birch. Almost no Boyle scholar has been as privileged—or as dogged—in probing every bit of Boyle's legendary scribblings as Hunter. With his new biography, which gestated for decades and reflects the accumulating wisdom gained only with disciplined, persistent, and wide‐ranging reading, Hunter has shed new light on Boyle's life and character. Specialists will delight in having Hunter's path‐breaking articles gathered together in one volume from journals as far ranging as the Journal of Ecclesiastical History and Medical History to the more standard venues of the profession.Which Boyle have historians of early modern science more recently encountered, and how does Hunter's book enhance or change our understanding? Richard S. Westfall and Marie Boas Hall produced portraits of Boyle as a bona fide, uncomplicated mechanist devoted to testing his view of the universe by frequent experimentation. Steven Shapin and Simon Schaffer in their Leviathan and the Air‐Pump set the stage for a more complex version of Boyle. They portrayed him as a consummate strategist who craftily used his experimental philosophy to serve his own conservative political and social agendas. Shapin's more recent A Social History of Truth claimed that Boyle relied heavily on his social status to carefully craft his public image as a gentleman in order to gain credibility and trust from his audiences. Lawrence Principe in his Aspiring Adept: Robert Boyle and His Alchemical Quest has shown us a Boyle who was passionately committed to alchemy and fascinated by, if fearful of, magic. Barbara Kaplan in her Divulging of Useful Truths in Physick emphasized Boyle's long‐standing interests in medical issues and medical practices.What sort of Boyle does Hunter offer his audience, and how has his high place in Boyle scholarship enabled him to present such a novel interpretation? Hunter shows us a Boyle whose fully complex personality directly contributed to, and thwarted, his scientific production as an experimenter. Hunter's analysis is not deeply seated in psychoanalytical theory but, rather, emerges from a fine‐grained analysis of Boyle's intense religious preoccupations. In the case of Boyle, Hunter argues, earlier eighteenth‐century biographers—including Gilbert Burnet, Roger North, Henry Miles, and William Wooton—produced adulation for a figure whose deep religiosity enhanced his scientific endeavors. Rather than casting his lot with contemporaries who sought a conservative solution to church and state relations after 1660, Boyle had troubling religious preoccupations so that things for him were not so simple, as Hunter shows. Indeed, Boyle befriended and associated with men who were openly acknowledged as mystics and enthusiasts and never allied himself exclusively—or even primarily—with Church of England spokesmen or ecclesiastics. Moreover, Hunter argues, Boyle felt more acutely aware of the dangers of excessive rationalism than he did of the claims of direct divine inspiration. Boyle's religious anxieties, far from mere youthful preoccupations, plagued him throughout his lifetime. Hunter reproduces Boyle's notes on two full confessional interviews he had with two prominent churchmen toward the end of his life. The two churchmen, Gilbert Burnet and Edward Stillingfleet, appeared unsympathetic with the great man's scruples over the legitimacy of his ownership of considerable lands once belonging to the Church. But for Boyle this was no trivial matter; throughout his life he was similarly plagued about the moral rectitude of inheritances from his wealthy father, about constant incursions of blasphemous thoughts, and about the moral propriety of taking oaths. Indeed, for Hunter Boyle's obsessive concern in salving his conscience induced his refusal to accept the presidency of the Royal Society in 1680 because of the oath‐taking necessitated by the position. His tortuous, obsessive religious preoccupations, Hunter argues, find their parallels in Boyle's equally exacting procedures related to his punctilious scientific experiments. Thus, while some historians might see the scrupulous religiosity of Boyle as “dysfunctional,” the same instincts and personality features made him a highly “functional” scientist.Hunter's careful probing of Boyle's defensive apologies, frequently found as prefatory material in his published treatises, reveals another side of Boyle, hitherto largely ignored by his biographers. Excessively concerned about his reputation for establishing new empirical findings, Boyle reveals himself to Hunter in several instances as a masterful dissembler or plagiarist, careful in the extreme to conceal his debts to empirics, compilers, and less learned or less socially prominent men, including George Starkey, William Salmon, Johann Glauber, J. J. Becher, and Jean‐Baptiste DuHamel. What emerges from Hunter's depiction is the antithesis of the decisive, manipulative, socially prepossessing Boyle that Shapin has depicted. What Hunter furnishes is a Boyle who is perhaps far more insecure than the one historians have allowed themselves to envision and who struggled to hide his own vulnerability and inadequacy.In a satisfying exploration of Boyle's connections with medical circles, Hunter searches to explain why Boyle, well known among his contemporaries for enjoying a constant state of ill health and for his dissatisfaction with learned Galenic medicine passed down by the esteemed physicians of his day, was, nevertheless, so loath to publish his stinging criticisms of the medical profession. Historians have long recognized that Boyle evinced strong interest in medical matters from the time of his early researches with physicians in the 1650s in Oxford and that he continued to write about medical issues for the next several decades of his life. But Boyle was acutely aware—as his prefaces attest—that he was not a member of the profession and that his access to sick bodies was severely constricted by his status as a gentleman. Hunter suggests that Boyle's reticence in publishing his attacks on the Galenists owed something to his social position—he was, after all, on good social terms with many eminent physicians. His deference, Hunter argues, owed not just to his hesitation to attack a well‐respected profession, but also to his diffidence about proclaiming universal truths on matters as changeable—and ultimately untestable—as sick human bodies. Hunter further probes another paradox of Boyle's life. We know that Boyle freely gave out his medical advice and medicines that were produced in his private laboratory to friends and acquaintances and that, furthermore, he saw this as a moral duty and Christian charity. Yet Boyle, the champion of open communication in matters of natural philosophy, steadfastly refused to publish his medicine recipes . His unpublished drafts reveal a Boyle who was sharply committed to widening the access of his poor countrymen to chemically prepared and effective medicines. But Boyle stopped well short of making these recipes available for wider dissemination through the medium of print. Why? Again Hunter presents no simple answers but suggests a medley of motives. Exquisitely sensitive to his own reputation, Boyle, in part, may have censored himself lest he be seen as the equal of empirics, apothecaries, and quacksalvers, all abundant and thriving in London in the 1670s. Despite his high‐minded sense of philanthropy, Boyle was particularly concerned about his public persona, so much so that his private passions at times took second seat. Hunter suggests a similar explanation for Boyle's refusal to forthrightly publish his investigations of supernatural phenomena, including witchcraft, visions, angelic apparitions, and second sight. In addition to his strong religious scruples that such investigations might be tainted by demonic participation, Boyle censored himself out of his fear of the charge of easy credulity. As popular satires of experimenters were beginning to pour forth from the pens of Thomas Shadwell and Samuel Butler, Boyle must have smarted at the thought of being classified among those indulging in magical pursuits unbecoming to a genteel experimenter. Hunter concludes by revealing a Boyle far from being a confident showman and expositor of the new science. Instead he shows us a conflicted, ambivalent man who suffered from his high social status, even as he manipulated it for his own aggrandizement or for that of the Royal Society and its experimental program.Hunter's depiction of a tortured man—hitherto most often conceived as an iconic devotee of experimental science or as a consummate, self‐fashioning, smooth‐talking gentleman—will not sit well with some historians. Nor will his characterization of Boyle's lifelong religious scruples sit well. Just as Lawrence Principe presented readers with a disturbing vision of a Boyle duped by alchemical operators or conversing with angelic voices, Hunter offers up a tentative, hesitant, and uncertain man who does not seem to fit with earlier portraits. With extremely convincing and documented evidence, Hunter draws a complex, strong personality that left its stamp on his scientific agenda. Hunter's most piercing insight is to see Boyle's deep‐seated diffidence not as an obstacle to his science but as a driving force behind his commitment to experimentalism. In the end Hunter's view will outlast earlier, less complex versions

Recent polls show that a quarter of Americans claim to have no religious affiliation, identifying instead as atheists, agnostics, or "nothing in particular." A century ago, a small group of American intellectuals who dubbed themselves humanists tread this same path, turning to science as a major source of spiritual sustenance. In The Scientific Spirit of American Humanism, Stephen P. Weldon tells the fascinating story of this group as it developed over the twentieth century, following the fortunes of a few generations of radical ministers, academic philosophers, and prominent scientists who sought to replace traditional religion with a modern, liberal, scientific outlook. Weldon explores humanism through the networks of friendships and institutional relationships that underlay it, from philosophers preaching in synagogues and ministers editing articles of Nobel laureates to magicians invoking the scientific method. Examining the development of an increasingly antagonistic engagement between religious conservatives and the secular culture of the academy, Weldon explains how this conflict has shaped the discussion of science and religion in American culture. He also uncovers a less known—but equally influential—story about the conflict within humanism itself between two very different visions of science: an aspirational, democratic outlook held by the followers of John Dewey on the one hand, and a skeptical, combative view influenced by logical positivism on the other. Putting America's distinctive science talk into historical perspective, Weldon shows how events such as the Pugwash movement for nuclear disarmament, the ongoing evolution controversies, the debunking of pseudo-science, and the selection of scientists and popularizers like Carl Sagan and Isaac Asimov as humanist figureheads all fit a distinctly American ethos. Weldon maintains that this secular ethos gained much of its influence by tapping into the idealism found in the American radical religious tradition that includes the deism of Thomas Paine, nineteenth-century rationalism and free thought, Protestant modernism, and most important, Unitarianism. Drawing on archival research, interviews, and a thorough study of the main humanist publications, The Scientific Spirit of American Humanism reveals a new level of detail about the personal and institutional forces that have shaped major trends in American secular culture. Significantly, the book shows why special attention to American liberal religiosity remains critical to a clear understanding of the scientific spirit in American culture.

The article surveys the evolution of the Isis bibliographical classification systems over the past century. Begun in 1913 by George Sarton, the Isis Bibliography is continued to this day under the auspices of the History of Science Society. The classification systems have developed and changed gradually over the years, the most recent change being in 2002 when the author took charge of the publication as bibliographer. Changes in both scholarly interests and practice, on the one hand, and digital research technologies, on the other, have guided these most recent revisions. Each citation in the Isis bibliography receives two types of subject tagging, an ordered classification into a fixed category and indexing according to an expandable thesaurus. Precisely how these two types of subject tagging work now and how they came to be this way is the focus of this paper.