How can the history of research ethics be expanded beyond the standard narrative of codification—a story that does not reach back beyond World War II—without becoming so broad as to lose all distinctiveness? This article proposes a history of research ethics focused on the “scientific self,” that is, the role-specific identity of scientists as typically described in terms of skills, competencies, qualities, or dispositions. Drawing on three agenda-setting texts from nineteenth-century history, biology, and sociology, the article argues that the “revolutions” (...) these books sought to unleash were, among other things, revolts against inherited conceptions of scientific selfhood. They tried to redefine the scientific self in their respective fields of inquiry by advocating particular catalogs of virtues or character traits. These ideals of selfhood, their contested nature notwithstanding, translated into practice in so far as they influenced hiring and selection policies and found their way into educational systems. The project of reclaiming the scientific self as an important subject of study in the history of research ethics is not an antiquarian pursuit, but related to an ethical question faced by scientists today: How are their scientific selves being shaped by funding schemes, research evaluation protocols, and academic hiring policies? (shrink)

Recent ‘new materialist’ readings of evolution by such feminists as Elizabeth Grosz, Claire Colebrook, Luciana Parisi, Susan Oyama and Myra Hird have provided important insights on the openness of evolutionary processes and the emergence of difference by focusing on evolution as a temporal dynamic. Building on Darwin's observations on geographical variation, this article highlights the importance of viewing evolution as not only temporal but also spatial. For this purpose, the article turns to population genetics and its practice of mapping the (...) early human diaspora. The article identifies a spatiotemporal dynamic of evolutionary emergence that posits gender, sexuality and race as ontologically mutually constitutive, as well as shows that such ontology is inseparable from the techniques and technologies that study it. The article argues that this mutual embeddedness of ontology and epistemology provides a site where both the limits and potential of evolutionary emergence may be examined and negotiated. (shrink)

The aesthetically optimistic view of life in the last paragraph of Darwin’s On the Origin of Species contrasts with the evidence in his autobiography of a supposed perceptive colour blindness to the magnificence of nature. Accepting the theory of evolution as one of the scientific theories that has contributed to disenchantment, my aim is to delve into the Darwinian perception of natural beauty and solve this contrast of perceptions within the framework of the Weberian concept of “disenchantment of the world.” (...) To do this, I have carried out a computer-assisted study of Darwin’s language focusing on the frequency of aesthetic-emotional and religious adjectives and adverbs in the six editions of the Origin. A semantic analysis of the lexicon shows that, although disenchanted, Darwin perceives nature as aesthetically enhanced. I arrive at the conclusion that Darwin’s alleged colour blindness does not come from a loss of his capacity to aesthetically perceive nature, but from his loss of religious belief. (shrink)

This body of work is motivated by an apparent contradiction between, on the one hand, Darwin’s testimony in his autobiographical text about a supposed perceptual colour blindness before the aesthetic magnificence of natural landscapes, and, on the other hand, the last paragraph of On the Origin of Species, where he claims to perceive the forms of nature as beautiful and wonderful. My aim is to delve into the essence of the Darwinian perception of beauty in the context of the Weberian (...) concept of “disenchantment of the world”, assumed as a possible conceptual axis that enables the unravelling of the core of this contrast of perceptions. In acknowledging the theory of evolution as one of the most prominent scientific theories likely to have contributed to disenchantment, a number of questions arise: Is disenchantment compatible with aesthetic experience and sensibility before natural beauty? Was it Darwin’s disenchanted conception of the world that led him to believe he was colour blind? To answer these questions, a computer-assisted semantic analysis of lexical frequency and variability, most especially focused on aesthetic-emotional and religious or spiritual adverbs and adjectives, has been undertaken across the six editions of The Origin. The semantic analysis demonstrates that, although disenchanted, Darwin’s descriptions of, mainly, the adaptational excellence of living beings, reflect an aesthetically enriched perception of nature. It is concluded that Darwin’s perceptual colour blindness, then, might be based on a confusion rooted in the equation of equality between aesthetic sensibility in nature and the perception of its beauty as part of the vestigia Dei. (shrink)