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In 1946, the British biochemist Joseph Needham returned from a four-year stay in China. Needham scholars have considered this visit as a revelatory period that paved the way for his famous book series Science and Civilization in China (SCC). Surprisingly, however, Needham's actual time in China has remained largely unstudied over the last seventy years. As director of the Sino-British Scientific Cooperation Office, Needham travelled throughout Free China to promote cooperation between British and Chinese scientists to contain the Japanese invasion during the Second World War. By rediscovering Needham's peregrinations, this paper re-examines the origins of his fascination for China. First, it contests the widely held idea that this Chinese episode is quite separate and different from Needham's first half-life as a leftist scientist. Second, it demonstrates how the political and philosophical commitments he inherited from the social relations of science movement, and his biochemical research, shaped his interest in China's past. Finally, this paper recounts these forgotten years to reveal their implications for his later pursuits as historian of science and as director of the natural-science division of UNESCO. It highlights how, while in China, Needham co-constituted the philosophical tenets of his scientific programme at UNESCO and the conceptual foundations of his SCC. [ABSTRACT FROM PUBLISHER]

Historians have given much attention to museums and exhibitions as sites for the production and communication of knowledge in the nineteenth and early twentieth centuries. But few studies have analysed how the activity and participation of visitors was designed and promoted at such locations. Using Francis Galton's Anthropometric Laboratory at the International Health Exhibition in London 1884 as the empirical focal point, this paper explores a new mode of involving exhibition audiences in the late nineteenth century. Its particular form of address is characterized by an ambition to transform the visitors' self-understanding by engaging them with various techniques of scientific observation and representation of social issues. By analysing the didactics of this particular project, I argue that the observational ideal of ‘mechanical objectivity’ and associated modes of representation in this instance became an integrated part of a political vision of self-observation and self-reformation. Thus the exhibit and related projects by Galton not only underpinned a theoretical lesson, but also were part of an effort to extend a complex set of practices among the general public. [ABSTRACT FROM PUBLISHER]