Modern geology was introduced into China in the early twentieth century. The subject was accepted by Chinese people after the processes of introduction, acceptance and growth. As academic periodicals were the main information carriers, and were also the medium of communication for scientific research achievements, this article examines the creation and development of the geological journals which were published in China from 1919 to 1949. This research reflects the transmission of modern geology into China from the research on the development of the types and an increase in quantity of geological journals; unifying terminology and using of scientific language, changing of the author group, and social impacts such as the Second Sino-Japanese War. The study draws the conclusion that the process of scientific transmission includes introduction, reconstruction, and output. Its goal is to become international.

This paper considers the fundamental worldview shared by American advisors contributing to the development of the Hokkaido area in the early Meiji Period (1870s). This worldview adequately reflected the atmosphere of the time. At that time, professionals in America began to establish their own exclusive communities, such as universities and societies. These new establishments, considered together with the move towards intellectualization, can be understood as American professionalism. Both Horace Capron, in the field of agriculture, and Benjamin Smith Lyman, in that of geology, shared the worldview of American professionals, and introduced the worldview to at least the Hokkaido area. Moreover, the Massachusetts Agricultural College, where William Smith Clark (the man who would later become one of the most famous American advisors coming to Hokkaido historically) taught, held similar values, as illustrated in an American magazine article from the period. The efforts that these advisors made in Hokkaido could be recognized as one of the important precursors of the global spread of American professionalism. Accordingly, the geopolitical position of Hokkaido should be reconsidered through this context.

It is impossible to talk about the history of Japanese geological sciences without referring to Seitaro Tsuboi and Chigaku Dantai Kenkyu-kai (Chidanken, The Association for the Geological Collaboration in Japan). As professor of petrology at Tokyo Imperial University (the University of Tokyo) from the 1920s to the 1950s, Tsuboi had considerably influenced on the course of Japanese geological sciences. Chidanken was established in 1947 by relatively young researchers who wanted to break loose from the feudalistic restraints by old professors such as Tsuboi. To gain a greater voice in the Japanese geological science community, Chidanken tried to increase its membership by attracting amateur geological scientists. Chidanken put importance on science communication activities targeting high school earth science teachers. Assisted by the atmosphere of favoring leftist thinking, it expanded rapidly. Chidanken strategically criticized Tsuboi until his retirement of being the typical undemocratic researcher and that his research was not for society. However, Tsuboi in fact was involved in science communication activities. In this regard, both Tsuboi and Chidanken equally exercised their scientific activities in and for society. However, it seems that their motivation to get involved with science communications activities differed. Tsuboi was academically motivated, whereas Chidanken was politically and/or ideologically motivated.

Cimatti's Museum at Chofu, Japan, keeps a geological collection assembled by the Italian Roman Catholic priest Vincenzo Cimatti (1879‒1965), who spent the last forty years of his life in Japan, active as teacher and missionary. After graduation in both natural sciences (1903) and philosophy (1907), he was professor at the Valsalice Lyceum in Turin, Italy, the original site of the Salesian Society, a religious and educational institution founded in 1859 by the Italian priest Giovanni Bosco (1815‒1888). Cimatti's geological collection consists of hundreds of fossils, minerals and rock samples of mainly Italian origin obtained through donations and exchanges. It follows a style common to a number of educational science museums established in many Italian cities since half 19th century from public and private institutions both secular and religious. Cimatti's Museum has a deep connection to the spiritual and historical background of Italian museums. Cimatti's collection is a factual example how the break between geology and religion occurred in the 19th century without major concern in the liberal religious circles in Italy. From Cimatti's writings it appears that to him studying nature meant to know God's wisdom and love. In a more general historical perspective, Cimatti's collection points to a continuity with the tradition of natural and geological science museums which flourished in Italy since the 16th century, with its leading Catholic scientists (e.g. Aldrovandi, Kircher, Marsili, whether diluvianist or not) rather immune from pressure of Sacred Writings over science development, unlike their British colleagues. The long-lasting, global-cultural approach of these historical scientific museums is mirrored also in Cimatti's Museum exhibiting a molar tooth of a Pliocene Mastodon from Italy donated to Cimatti by his coetaneous friend Michele Gortani (1883‒1966), who was a leading geologist of the 20th century and Director of the Capellini Museum of the University of Bologna, a 19th century filiation of the late Renaissance Aldrovandi's Museum.

This paper examines how the temperance movement in prewar Japan interacted with the contemporary eugenics movement mainly based on the Japanese Temperance Union (the successor of the National Temperance League of Japan) archives. Since the 1920s, in the media of the National Temperance League of Japan (NTLJ), many eugenicists wrote articles and made various attempts to introduce eugenics to the Japanese population. The NTLJ recognized that the debate over the National Eugenic Law was a golden opportunity to insert their doctrines. On the other hand, alcohol industry supporters among the members of the Imperial Diet tried to blunt the efforts of the temperance supporters. The attempt of the NTLJ to insert their doctrines into the National Eugenic Law failed, and the government did not adopt the NTLJ's recommendation to establish a national organization to ameliorate the effects of drinking. However, the NTLJ deepened its interest in eugenic policies, and the eugenic policy planners approached the NTLJ and the temperance movement after the passing of the National Eugenic Law in March 1940 to cooperate in wartime temperance activities. In short, this paper clarifies the complementary relationship between the temperance movement and eugenic policies in prewar Japan.