This article argues that the study of astronomical observing instruments, their transportation around the globe and the personal and professional networks created by such exchanges are useful conceptual tools in exploring the role of science in the nineteenth-century British Empire. The shipping of scientific instruments highlights the physical and material connections that bound the empire together. Large, heavy and fragile objects, such as transit circles, were difficult to transport and repair. As such, the logistical difficulties associated with their movement illustrate the limitations of colonial scientific enterprises and their reliance on European centres. The discussion also examines the impact of the circulation of such objects on observatories and astronomers working in southern Africa, India and St Helena by tracing the connections between these places and British scientific institutions, London-based instrument-makers, and staff at the Royal Observatory, Greenwich. It explores the ways in which astronomy generally, and the use of observing instruments in particular, relate to broader themes about the applications of science, the development of colonial identities, and the consolidation of empire in the first half of the nineteenth century. In considering these issues, the article illustrates the symbiotic relationship between science and empire in the period, demonstrating the overlap between political and strategic considerations and purely scientific endeavours. Almost paradoxically, as they trained their sights and their telescopes on the heavens, astronomers and observers helped to draw diverse regions of the earth beneath closer together. By tracing the movement of instruments and the arcs of patronage, cooperation and power that these trajectories inscribe, the role of science and scientific objects in forging global links and influencing the dynamics of the nineteenth-century British Empire is brought into greater focus.

This paper focuses on the role played by Domenico Marotta, director of the ISS (Higher Institute of Health) for over twenty-five years, in the development of twentieth-century Italian biomedicine. We will show that Marotta aimed to create an integrated centre for research and production able to interact with private industry. To accomplish this, Marotta shifted the original mission of the ISS, from public health to scientific research. Yet Mussolini's policy turned most of the ISS resources towards controls and military tasks, opposing Marotta's aspiration. By contrast, in the post-war years Marotta was able to turn the ISS into the most important Italian biomedical research institution, where research and production fruitfully cohabited. Nobel laureates, such as Ernst Chain, and future Nobel laureates, such as Daniel Bovet, were hired. The ISS built up an integrated research and production centre for penicillin and antibiotics. In the 1960s, Marotta's vision was in accord with the new centre-left government. However, he pursued his goals by ruling the ISS autocratically and beyond any legal control. This eventually led to his downfall and prosecution. This also marked the decline of the ISS, intertwined with the weakness of the centre-left government, who failed to achieve structural reforms and couple the modernization of the country with the democratization of its scientific institutions.

Much attention has been given to the science–religion controversies attached to the British Association for the Advancement of Science, from the infamous 1860 Huxley–Wilberforce debate at Oxford to John Tyndall's 1874 ‘Belfast Address’. Despite this, almost no attention has been given to the vast homiletic literature preached during the British Association meetings throughout the nineteenth century. During an association meeting the surrounding churches and halls were packed with men of science, as local and visiting preachers sermonized on the relationship between science and religion. These sermons are revealing, particularly in the 1870s when the ‘conflict thesis’ gained momentum. In this context, this paper analyses the rhetoric of conflict in the sermons preached during the meetings of the association, exploring how science–religion conflict was framed and understood through time. Moreover, it is argued that attention to the geography of the Sunday activities of the British Association provides insight into the complex dynamic of nineteenth-century secularization.

This paper examines the development of British psychiatrist and psychoanalyst John Bowlby's views and their scientific and social reception in the United States during the 1950s. In a 1951 report for the World Health Organization Bowlby contended that the mother is the child's psychic organizer, as observational studies of children worldwide showed that absence of mother love had disastrous consequences for children's emotional health. By the end of the decade Bowlby had moved from observational studies of children in hospitals to animal research in order to support his thesis that mother love is a biological need. I examine the development of Bowlby's views and their scientific and social reception in the United States during the 1950s, a central period in the evolution of his views and in debates about the social implications of his work. I argue that Bowlby's view that mother love was a biological need for children influenced discussions about the desirability of mothers working outside the home during the early Cold War. By claiming that the future of a child's mind is determined by her mother's heart, Bowlby's argument exerted an unusually strong emotional demand on mothers and had powerful implications for the moral valuation of maternal care and love.