Reviewed by: Physics and Psychics: The Occult and the Sciences in Modern Britain by Richard Noakes Ruth Heholt (bio) Physics and Psychics: The Occult and the Sciences in Modern Britain, by Richard Noakes; pp. xvi + 403. Cambridge and New York: Cambridge University Press, 2019, $115.56, $49.44 paper. Of his study, Physics and Psychics: The Occult and the Sciences in Modern Britain, Richard Noakes declares, "This book is about the heyday of 'physics and psychics' which took place in the period circa 1870–1930. … It argues that the study of psychical phenomena occupied a much more significant place among late-nineteenth- and early-twentieth-century physical scientists than we have assumed" (5). This admirably clear introduction to the text begins a fascinating trawl through the controversial subject of the relationship between physics and psychical research. We are familiar with the debates around science and psychics, and indeed, Noakes has conducted some admirable research into this area over the years. However, this book makes a differentiation that opens things up and brings exciting new nuances to a somewhat well-worn debate. The main point is that Noakes concentrates on physics in particular rather than science in general, and the fruitful difference this focus makes is surprising. One of the striking things about the book is that Noakes often does not separate out the psychic from the physical in a way one might expect from a twenty-first-century scholarly monograph. Instead, he shows that the emergence of physics as a discrete scientific discipline happened alongside the rise in interest in psychic phenomena (material, philosophical, technological, spiritual, and scientific). Moreover, the two shared the same platform and, for many people, were hardly distinguishable. This is a very new take on the scholarly discussion of the relationship between the occult and the supernatural, on the one hand, and science, on the other. Most work on the subject sees them as coming together at various points of interest but not as being conceived and emerging together. Noakes, however, cites "an entangled cultural history of physical and psychical sciences" (19). This is evidenced in his coined term "physical-psychical scientists" (19). Eschewing the terms "pseudo-scientists" and "pseudo-science" (he uses "alternative sciences") makes this stance one [End Page 122] of the freshest and most exciting aspects of the book (8). Coming at the subject with serious intent and with no objective of debunking people who were serious about their work allows Noakes to obtain a depth of discussion not often found even in the most admirable works on the subject. As he states early on, psychical and physical sciences were intermingled from the start; the reciprocal implications "were taken much more seriously than we have acknowledged" (19). This is a dense book which is a labor of love and the culmination of many years of work. Not designed to be read in one sitting, it is organized in a way that will allow scholars and students to find a rich depth of material to suit their needs even if they do not read the book from cover to cover. The introduction gives a comprehensive overview of the way that scholarship has dealt with and examined the subject over the years. From looking at the decline in religion, to considering specifics of belief and new technologies, to exploring underlying tropes around gender, class, race, intellectual trends, and psychology, the introduction provides an extremely useful survey of academic discussions about the subject of science and the occult and what might be termed the supernatural. This introduction could easily become the go-to place for students and scholars interested in this area. The book is peppered with famous names such as Franz Mesmer, Michael Faraday, William Crookes, Oliver Lodge, and John Elliotson. And, perhaps because of the scientific slant that the scholarship is exploring, it is quite male-centric, and I feel some of the key texts on women, the occult, and science have been missed. Where, for example, is Diana Basham's 1992 The Trial of Woman: Feminism and the Occult Sciences in Victorian Literature and Society, or Marina Warner's work, notably Phantasmagoria: Spirit Visions, Metaphors & Media (2006)? Also (although I acknowledge a distinct...