By Martin Williams
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Tyndall championed the conservation of “force,” but from a naturalistic rather than a natural theological standpoint. His cosmological views included the new science of energy, but they excluded the theological. And here was a crucial issue: although Thomson and his group saw it as such, there was no logical reason to suppose that the directionality of thermodynamics and the finality of the heatdeath presupposed a Christian cosmos. Tyndall’s 1874 address at the British Association for the Advancement of Science left his position clear, proclaiming: “The impregnable position of science may be described in a few words.
This epistemological understanding of history as the result of biological laws resulted in the establishment of taxonomies and hierarchies in the context of nations and races. Specifically, the proposed distinction between the Anglo-Saxon and Latin races provoked controversial debates in Spain, France, and Italy. La decadenza delle nazioni latine (the decadence of the Latin nations) by Giuseppe Sergi (1900), Le problème de l’avenir latin (the problem of the future of Latin countries) (1903), and À quoi tient l’infériorité française?
Stewart and Tait, Unseen Universe, p. 199. 20. “We can hardly escape from the conclusion that the visible universe must in matter, as well as in transformable energy, come to an end. ” Stewart and Tait, Unseen Universe, p. 94. How and why the principle demands the continuance of the universe in this way is not entirely apparent, and the shaky ground upon which their prime principle rests renders the whole thing problematic. 21. See Stewart and Tait, Unseen Universe, especially pp. 91–92, 191, 247, 252.