An Elusive Victorian: The Evolution of Alfred Russel Wallace

Rating:
Summary: best treatment yet
Review: Although it is premature to think that the continuing attention to Alfred Russel Wallace (1823-1913) merits the notion a "Wallace Industry" is underway (as is the case with Darwin), this new study certainly stokes the fire. It is, simply, the best monographic analysis of Wallace's life and work yet produced. Fichman uses a contextualist approach to create a treatment which is roughly chronological/biographical in organization, yet deviates as necessary (and often) to explore the nature of, and influences on, Wallace's thought--which ranged all the way from evolutionary biology, astronomy, and other hard sciences to spiritualism, social criticism, and land reform.

Wallace is "elusive" because his world view was both all-encompassing, and rather complex. A chronic problem with Wallace investigations has been an unwillingness by most scholars to read enough of his vast output to get a complete idea of what he was about. As a result, the common view has been that he in part gave up on natural selection around 1866 to adopt spiritualist (and later socialist) beliefs: the so-called "change of mind" hypothesis. As Fichman reveals, a newer point of view is emerging: that Wallace's stance had always been more or less teleological, that he probably always did consider man to be a "special case," and that both natural selection and spiritualism--equally and necessarily--fit into this stance as he explored its logical ramifications.

I am still not easy with Fichman's view that Wallace was a theist: his spiritualism was based on the perspective that the "world of spirit" constituted a *natural* reality, obeying laws of organization like the rest of nature--and this was the case, regardless of whether he actually turns out to be right or not. Still, Fichman uses the "*no* change of mind" hypothesis to explore a lot of interesting things in Wallace's work, including its connections to the ideas of Charles Peirce and William James, and his wholehearted commitment to the means of social progress. The ramifications for today's world, moreover, are extraordinary: it really *is* possible to maintain an internally consistent philosophy leading both to good science, and to a healthy, far-seeing--and spiritual--humanitarianism.

This book is heartily recommended to anyone who is seriously committed to the goal of understanding our place in the cosmos.

Rating:
Summary: best treatment yet
Review: Although it is premature to think that the continuing attention to Alfred Russel Wallace (1823-1913) merits the notion a "Wallace Industry" is underway (as is the case with Darwin), this new study certainly stokes the fire. It is, simply, the best monographic analysis of Wallace's life and work yet produced. Fichman uses a contextualist approach to create a treatment which is roughly chronological/biographical in organization, yet deviates as necessary (and often) to explore the nature of, and influences on, Wallace's thought--which ranged all the way from evolutionary biology, astronomy, and other hard sciences to spiritualism, social criticism, and land reform.

Wallace is "elusive" because his world view was both all-encompassing, and rather complex. A chronic problem with Wallace investigations has been an unwillingness by most scholars to read enough of his vast output to get a complete idea of what he was about. As a result, the common view has been that he in part gave up on natural selection around 1866 to adopt spiritualist (and later socialist) beliefs: the so-called "change of mind" hypothesis. As Fichman reveals, a newer point of view is emerging: that Wallace's stance had always been more or less teleological, that he probably always did consider man to be a "special case," and that both natural selection and spiritualism--equally and necessarily--fit into this stance as he explored its logical ramifications.

I am still not easy with Fichman's view that Wallace was a theist: his spiritualism was based on the perspective that the "world of spirit" constituted a *natural* reality, obeying laws of organization like the rest of nature--and this was the case, regardless of whether he actually turns out to be right or not. Still, Fichman uses the "*no* change of mind" hypothesis to explore a lot of interesting things in Wallace's work, including its connections to the ideas of Charles Peirce and William James, and his wholehearted commitment to the means of social progress. The ramifications for today's world, moreover, are extraordinary: it really *is* possible to maintain an internally consistent philosophy leading both to good science, and to a healthy, far-seeing--and spiritual--humanitarianism.

This book is heartily recommended to anyone who is seriously committed to the goal of understanding our place in the cosmos.