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At a time of concern about eroding trust in scientific figures, historians can shed light on what narrative patterns have historically played a role in it. Hagiography–a term to describe the life writing of saints–serves as a particularly instructive, and curious case.
Emerging as a narrative model for elevating the public profile of scientists as early as in the 16th century, this narrative formula proliferated in the 19th century. With the aid of steam print, inspirational literature on Eminent Men reached unprecedented audience sizes through such organs as the Society for the Diffusion of Useful Knowledge (SDUK) whose extensive transatlantic distribution networks ensured these works cemented the pantheon of scientific saints, and a narrative through which scientists would be conceptualised–well into the present day.
Yet despite its ubiquity and popularity, this specific narrative form of such ‘commodity histories of science’ (Schaffer) was never (1) ideologically neutral, has (2) perpetuated ahistorical, emotionally charged tales of science vs religion, of underdog scientist vs scientific elites, which (3) through their continuing their narrative legacy in historiography and science communication, perpetuate ‘technofideism’ (Oreskes) and scientism, that (4) polarise, and undermine trust in science and scientists.
This paper will (A) offer a historical case study of the motivations and editorial choices made in the creation of the SDUK’s Eminent Men series–whose influence reached well into 20th century transatlantic education–to explore dimensions of class, race and gender in hagiographic narrative in science, and reader responses to them. Through (B) juxtaposition with modern echoes of the narrative, this paper will show how their adoption in public discourse today–often inadvertently–imports their adverse effects, a precondition for exploitation by those seeking to undermine scientific processes and perceived elites.