352 Lightman
and argued that the case must be tried in a forum made up of “instructed
men of science.”^45
The resistance of North British Physicists to the materialist meaning
of science defended by metropolitan scientifi c naturalists can be seen in
their conception of natural philosophy. Huxley jettisoned the label “natu-
ral history” in favor of “biology” so he could incorporate the laboratory
as a crucial component of science and exorcise religious notions from
the study of life. But Thomson was content to retain the term “natural
philosophy” so he could preserve its traditional religious framework while
still introducing experimental research as a key to the progressive develop-
ment of science. Thomson disapproved of the term “physicist” and as late
as 1890 preferred the word “naturalist” to describe his discipline.^46 Thom-
son was elected as the professor of natural philosophy at the University of
Glasgow at the age of twenty- two; he delivered his “Introductory Lecture
to the Course on Natural Philosophy” on November 4, 1846. Since this
lecture was presented in part to his class at the beginning of nearly every
subsequent session, it provides valuable insight into Thomson’s program
for natural philosophy.^47 As Thomson ranged over the gamut of natural
philosophy subjects, such as heat, electricity, magnetism, and optics, he
paused from time to time to spell out the religious implications of science,
emphasizing the compatibility of the study of nature with a profound
belief in the existence of a divine being. In the section on optics, he drew
attention to the designed quality of the eye. Though he criticized dem-
onstrations of design in nature by “fanciful or too zealous advocates,”
he encouraged thoughtful students to trace “the proofs of design in the
adaptation of our organs of vision in accordance with the physical laws of
light to receive the impressions by which we see external objects.” Look-
ing back on the progress that had been made by the human mind in the
discovery of truth, Thomson sought to instill the proper attitude of rever-
ence and thankfulness within his students. No progress would be possible
unless God had endowed humanity with a mind capable of uncovering
the general laws of force that constituted the primary subject of Natural
Philosophy. “We feel,” Thomson stated, “that the power of investigating
the laws established by the Creator for maintaining the harmony and
permanence of His works is the noblest privilege which He has granted to
our intellectual state.” The divine design in nature could only be appre-
hended by a mind designed by God. This was evidence of divine goodness
as compelling as “the various arrangements by which the physical powers
of the animal world are produced and maintained.” “The earnest student
of philosophy must always be impressed” by feelings of gratitude for this