In addition to their intrusive presence in American schools, creationists - or more modern epigones thereof, known as “intelligent designers” - are also and unexpectedly to be found in other countries. Take the United Kingdom as an example. Over the past few years, Darwin’s homeland has actually been witnessing attempts to introduce literal faith in the Bible into school programmes in a way which does not significantly differ from the one adopted in the United States. It is multi-billionaire Howard H. Ahmanson who generously finances the Discovery Institute across the Atlantic, one of the dissemination centres of the creationist “creed”.

The American particle physics community is in jeopardy and may end up drowning in a boundless sea trying to grasp at non-existing funds, dragging US physics and science as a whole to the bottom. This is a price the most powerful and high-tech country of the world cannot afford, as warned by the editors of a report published in late April by the National Academy of Sciences1. Behind so much alarm is the International Linear Collider (ILC) – a large particle accelerator facility which, according to the report, should be built on American territory, if research on the elementary constituents of nature is to survive in the United States. The ILC will probably cost a total of five hundred million dollars in the first five years, whereas billions will have to be invested in the subsequent seven years. Hardly impressive, however, if compared with the Superconducting Super Collider (SSC), the biggest and costliest machine ever conceived in the history of science. Devised to describe the first instants of the universe, as many will recall, the SSC project was severely hampered by political and bureaucratic plots in 1993, when the Clinton administration decided to halt work on the accelerator, after ten years and approximately two billion dollars already spent.

The debate on Darwin’s theory of evolution is a unique case for observing some particular ways in which science is perceived and experienced in society. It is a dispute which is really not very scientific at all, since it ultimately derives from the attempt to discredit a corroborated scientific explanation (and to limit its teaching) by fundamentalist fringe groups of religious and political movements of various extraction. However, it is undeniable that the clash between creationists and evolutionists must also involve, in a critical and self-reflective way, the communicative weaknesses of science and its inability to assert itself as a widespread and fully shared culture, as was also stressed by the Nature magazine in April 2005. With an international viewpoint, ranging from the United States to Europe, from Australia to Italy, in this dossier we try to make a summary investigation of the current state of the debate, with a particularly attentive eye on the communicative strategies that contend in the two fields.

I would like to celebrate not one, but two major news stories about evolution that help further cast the forces of intellectual darkness — meaning creationism and intelligent design — back into the shadows where they belong.

The article reports the outcome of an analysis of the reception of Bertolt Brecht’s play, "The Life of Galileo", as presented by Giorgio Strehler (Milan, 1963) and Brecht himself in collaboration with Erich Engel (East Berlin, 1957), carried out on respective press reviews. The reviews were examined by the application of quantitative analysis based on the recurrence of determinate themes associated with images of science. In comparing the results of the analysis of each of the two press reviews, it appears that different images were conveyed by the same play performed in two different contexts for different audiences. Italy, in particular, showed a more frequent recurrence of the conflict between science and religion as a result of the ongoing cultural and spiritual authority of the Church, whereas in the German Democratic Republic’s communist regime, where Brecht is a troublesome but tolerated intellectual, the topics of the scientist’s freedom within the Establishment and intellectual courage were more frequent.

“In a totally sane society, madness is the only freedom”, writes J.G. Ballard in his novel Running Wild. This is a dark and at first sight enigmatic statement, but it could be interpreted as a stunning synthesis of the relationship between health policies and the practices of freedom in modern history. A game that is not yet over and the results of which must therefore still be deciphered. What do we do when faced with policies that act only for our good, which preserve life, improve the conditions of health and safety? And besides, what does it mean if these policies are seen as a threat and our freedom seeks refuge in madness as the last stronghold of resistance? These are the questions Ballard asks in his story.

Do we have to drag in the thought of Michel Foucault to show the political (and not neutral), partial and local (and not universal and non-historic), active (and not merely transmissive) face of science communication? Do we need the work of the controversial French intellectual to dispute the anxious search – almost a quest like that for the Holy Grail – for the “best practices” in the dissemination of scientific culture? If we read over the pages that Foucault dedicated to words and things, to the archaeology and genealogy of knowledge, to biopolitics, we have few doubts. Two elements, on the one hand the central nature of discourse and “regimes of truth”, on the other the concept of biopower (a “power over bodies”), enable us to reflect both on the important specific features of modern science in comparison with other forms of production and organisation of knowledge, and on the central role of its communication.

Medicalisation means first of all a science – medicine – going beyond its boundaries: from the art of healing individuals, or systematically classifying useful information to treat diseases affecting individuals, it gradually turns into a pervasive development of knowledge and practices that, from the 18th century onward, are applied to collective issues, which traditionally are not regarded as medical issues, thus moving toward large-scale protection of the social body health. The physical wellbeing of people, as well as the protection and improvement of their health condition, become one of the main objectives of the political power, which aims not only at dealing with social marginalisation and poverty to make them productive, but also at “planning society as sphere of physical wellbeing, optimal health and longevity”.

The people of Val di Susa (Italy) blocked the construction of the new high-speed railway line that should connect Turin with Lyons (France). This project is regarded as a strategic achievement for the economic development of the European Union, but local communities have a different concept of development and are asserting their rights through ad hoc experts’ reports and the production “from the bottom” of new specialised knowledge. We shall describe these events as a case study to put ecological democracy to the test of facts, also through a comparison with the experimental actions taken in some Southern countries of the world. From Europe to Brazil, the debate on health and environmental risks resulting from modernisation is upsetting democratic societies and urging new forms of participation in the decision-making process. There is a clash between different “concepts of the world”, in which communication strategies play a crucial role and from whose outcome the society in which we wish to live in will emerge.

The scandal of the “biotechnology evangelist” erupted in Korea at the beginning of the new year: a commission from Seoul National University announced that it had proof that Dr Woo Suk Hwang, considered one of the world’s foremost experts on cloning by nucleus transfer, had manipulated the data concerning experiments in human cell cloning and the creation of eleven lines of stem cells from human embryos published in two different articles in the journal Science in 2004 and 2005.