The nineteenth century, which saw the triumph of the idea of progress and improvement, saw also the triumph of science as a political and cultural force. In England, as science and its methods claimed privilege and space, its language acquired the vocabulary of religion. The new ’creed’ of science embraced what John Tyndall called the ’scientific movement’; it was, in the language of T.H. Huxley, a militant creed. The ’march’ of invention, the discoveries of chemistry, and the wonders of steam and electricity culminated in a crusade against ignorance and unbelief. It was a creed that looked to its own apostolic succession from Copernicus, Galileo and the martyrs of the ’scientific revolution’. Yet, it was a creed whose doctrines were divisive, and whose convictions resisted. Alongside arguments for materialism, utility, positivism, and evolutionary naturalism, persisted reservations about the nature of man, the role of ethics, and the limits of scientific method. These essays discuss leading strategists in the scientific movement of late-Victorian England. At the same time, they show how ’science established’ served not only the scientific community, but also the interests of imperial and colonial powers.

This book is available as open access through the Bloomsbury Open Access programme and is available on www.bloomsburycollections.com. George Eliot's work has been subject to a wide range of critical questioning, most of which relates her substantially to a Victorian context and intellectual framework. This book examines the ways in which her work anticipates significant aspects of writing in the twentieth and indeed twenty first century in regard to both art and philosophy. This new book presents a series of linked essays exploring Eliot's credentials as a radical thinker. Opening with her relationship to the Romantic tradition, Newton goes on to discuss her reading of Darwinism, her radical critique of Victorian values and her affiliation with the modernists. The final essays discuss her work in relation to Derridean themes and to Bernard Williams' concept of moral luck. What emerges is a very different Eliot from the conservative figure portrayed in much critical literature.

I believe in one God, the Father almighty, maker of heaven and earth... The Creed is the bones of our faith. In all our different ways, it makes us who we are. But when we stand up and recite the Creed in unison, we have no time to contemplate what it is that we are committing ourselves to. The words rush past, their meaning blurred by familiarity. If we could only slow them down and hear them properly, they would have the power to change worlds. That is what The Creed in Slow Motion aims to do. This is a book for people who like to think things through from first principles. It will not tell you what to believe. (It is for you to engage your mind and discover that for yourself. And for unbelievers to learn what exactly they disbelieve, and why.) In forty short chapters, with clarity and wit, The Creed in Slow Motion draws examples from real-life stories, history and even science to uncover the core claims of Christianity. By turns it is deep, heartening, startling, revolutionary and even, by the world's standards, outrageous.