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Why did Copernicus's research programme supersede Ptolemy's?’, Lakatos and Zahar argued that, on Zahar's criterion for ‘novel fact’, Copernican theory was objectively scientifically superior to Ptolemaic theory. They are mistaken, Lakatos and Zahar applied Zahar's criterion to ‘a historical thought-experiment’—fictional rather than real history. Further, in their fictional history, they compared Copernicus to Eudoxus rather than Ptolemy, ignored Tycho Brahe, and did not consider facts that would be novel for geostatic theories. When Zahar's criterion is applied to real history, the (...) results are distinctly different. Finally, most of the historical and conceptual problems in applying Zahar's criterion to the Copernican Revolution primarily arise from a deep difficulty in Lakatos's programme: the necessity of individuating research programmes and identifying their originators. 1 Working closely with David Dahl was crucial in developing this paper. Robert Westman's valiant effort to keep me on the historical straight and narrow drastically limited my tendency to a priori historical pronouncements. The Vassar Philosophy Department, John Tompsich, and Jean Sterling were also helpful. (shrink) | |
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in 1612, lodovico cigoli completed a fresco in the pauline chapel of the basilica of santa maria maggiore in rome depicting apocalypse 12: “a woman clothed with the sun, and the moon under her feet.” he showed the crescent moon with spots, as his friend galileo had observed with the newly invented telescope. considerations of the orthodox view of the perfect moon as held by philosophers have led historians to ask why this clearly imperfect moon in a religious painting raised (...) no eyebrows. we argue that when considered in the context of biblical interpretation and the rhetoric of the counter-reformation, the imperfect moon under the woman's feet was entirely consistent with traditional interpretations of apocalypse 12. (shrink) | |
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In Philolaus’ cosmology, the earth revolves around a central fire along with the other heavenly bodies, including a planet called the counter-earth which orbits below the earth. His theory can account for most astronomical phenomena. A common criticism of his theory since ancient times is that his counter-earth does no work in the system. Yet ancient sources say the planet was supposed to account for some lunar eclipses. A reconstruction of Philolaus’ cosmology shows how lunar eclipses occurring at certain times (...) of day cannot be explained by earth blocking the sun’s light. The counter-earth could explain these eclipses. (shrink) No categories | |
Aristotle presented an influential conception of the universe consisting of a sphere of fixed stars with a spherical Earth at its centre. A spherical conception of heaven and Earth appears also in Plato’s writings. In presocratic cosmology, the idea of a spherical universe appears probably first in the thoughts of the Pythagoreans and Parmenides. But while there is no surviving evidence for the cosmology of early Pythagoreans, various sources mention in relation to Parmenides a solid surrounding part and a spherical (...) Earth at the centre of the universe. Being, which Parmenides had likened to a sphere, may have moreover in a cosmological sense referred to ‘heaven.’ Furthermore, we can observe in presocratic cosmologies a development which shows that the cosmology of heavenly sphere appeared in the fifth century BCE. Although Parmenides is commonly thought to have influenced especially ontology, one can argue that it was he who introduced the concept of a heavenly sphere to cosmology, a notion which in Aristotle’s thought evolved into the notion of a sphere of fixed stars forming the boundary of the world. (shrink) | |
A number of aspects of the cosmology of Anaximenes of Miletus have not yet been convincingly explained, but we can assume that a starting point was the notion of a universe stretching only between a flat earth and heaven. This gave the cosmology its “meteorological” character: heavenly bodies were viewed as ignited evaporations of moisture. They were thought of as moving only above the earth’s surface, and their rising and setting were explained as an optical illusion. Similar approaches appear not (...) only in the Greek epic tradition but even in the writings of Xenophanes. It can therefore be assumed that Anaximenes’s conception is representative of contemporary Ionian explanations of cosmological events. (shrink) | |
This is a translation of an article published in the journal Argeiaki Ge, which was asked from me by the scientific journal Journal of Classical Studies Matica Srpska. The Argive Hapocration was a philosopher and commentator from the second century A.D. His origin is not disputed by any source. However, there is still a potential possibility that he might have descended from a different Argos: namely that which is in Amfilochia, Orestiko or that in Cyprus. Yet, the absence of any (...) additional geographical designation in his name in ancient sources is likely to disprove such claims. Simply mentioning ‘Argos’ can only indicate the most notable of the cities with this name, namely the Argive Argos. As will be revealed later in this paper, the close relationship between Hapocration with the Atticus family may well support his Argive origin. I support that it is obvious to assume that there is a close affinity of philosophical activity in Phlius and in Argos which remains to be investigated in more detail in the future. The research of written and archaeological sources can flourish further still. I hope that in the near future there will be evidence enough for a fuller presentation of philosophical activity in ancient Argos. (shrink) | |
In this paper, three problems that have hardly been noticed or even gone unnoticed in the available literature in the cosmology of Philolaus are addressed. They have to do with the interrelationships of the orbits of the Earth, the Sun, and the Moon around the Central Fire and all three of them constitute potentially insurmountable obstacles within the context of the Philolaic system. The first difficulty is Werner Ekschmitt’s claim that the Philolaic system cannot account for the length of the (...) day (νυχϑήμερον). It is shown that this problem can be solved with the help of the distinction between the synodic day and the sidereal day. The other two problems discussed in this paper are concerned with two hitherto unnoticed deficiencies in the explanation of lunar eclipses in the Philolaic system. The Philolaic system cannot account for long-lasting lunar eclipses and according to the internal logic of the system, during lunar eclipses the Moon enters the shadow of the Earth from the wrong side. It is almost unbelievable that nobody, from the Pythagoreans themselves up to recent authors, has noticed these two serious deficiencies, and especially the latter, in the cosmology of Philolaus the Pythagorean. (shrink) | |
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The ArgumentIn 1612, Lodovico Cigoli completed a fresco in the Pauline chapel of the Basilica of Santa Maria Maggiore in Rome depicting Apocalypse 12: “A woman clothed with the sun, and the moon under her feet.” He showed the crescent Moon with spots, as his friend Galileo had observed with the newly invented telescope. Considerations of the orthodox view of the perfect Moon as held by philosophers have led historians to ask why this clearly imperfect Moon in a religious painting (...) raised no eyebrows. We argue that when considered in the context of biblical interpretation and the rhetoric of the Counter-Reformation, the imperfect Moon under the woman's feet was entirely consistent with traditional interpretations of Apocalypse 12. (shrink) | |
It is well known that heliocentrism was proposed in ancient times, at least by Aristarchus of Samos. Given that ancient astronomers were perfectly capable of understanding the great advantages of heliocentrism over geocentrism—i.e., to offer a non-ad hoc explanation of the retrograde motion of the planets and to order unequivocally all the planets while even allowing one to know their relative distances—it seems difficult to explain why heliocentrism did not triumph over geocentrism or even compete significantly with it before Copernicus. (...) Usually, scholars refer to explanations of sociological character. In this paper, I offer a different explanation: that the pre-Copernican heliocentrism was essentially different from the Copernican heliocentrism, in such a way that the adduced advantages of heliocentrism can only be attributed to Copernican heliocentrism, but not to pre-Copernican heliocentrism proposals. (shrink) No categories | |
It is customary to associate the birth of European science with the name of Thales. For example: "In the history of mankind there come moments when new forms of action or thought arise so suddenly that they produce the impression of an explosion. Such is precisely the case with the rise of science—rationalistic scientific knowledge—in Asiatic Greece, in Ionia, at the end of the seventh century B.C.E., with Thales of Miletus and his school". | |
This article expands a traditional pedagogic interpretation of Plato’s reasons for urging trainee rulers to study astronomy. It argues, primarily, that they need to become familiar with astronomy because it teaches them about cosmic harmony. This harmony indeed models a “personal harmony,” which will prevent them from becoming tyrants, and informs them about the analogous social harmony— which it will be their special duty to create and maintain. In Plato’s view, indeed, astronomy shows that social harmony requires obedience on the (...) part of the lower orders and that social goods are best distributed in accordance with a special antidemocratic principle of equality. (shrink) | |
This dissertation offers a new and comprehensive analysis of Abū Naṣr al-Fārābī's cosmology by focusing on various important issues that have been largely neglected by the modern scholarship. It provides an examination of the physical, metaphysical, and astronomical aspects of al-Fārābī's cosmology by adopting a multidisciplinary approach that takes into account the history of philosophy and the history of astronomy. Accordingly, my dissertation explores how al-Fārābī attempted to reconcile features of Ptolemaic astronomy with Aristotelian and Neoplatonic theories, an endeavor which (...) resulted in the formulation of innovative cosmological ideas. Chapters I and II provide background information on al-Fārābī's activity as a commentator and his relation to the Greek commentatorial tradition and assess the relevant primary sources. In addition, they examine al-Fārābī's approach to cosmology and his scientific method in terms of both the Ptolemaic astronomical tradition and the Aristotelian corpus. Chapter III addresses problems related to the structure of al-Fārābī's cosmology, especially the origin of his ennadic cosmological model and his spherology. Particular attention is devoted to the question of how Aristotle's unmoved movers and Ptolemy's astronomical theories are reconciled. Chapters IV, V, and VI analyze the place of celestial matter, intellect, and motion respectively in al-Fārābī's cosmology and attempt to redefine the second teacher's relation to the various trends of Greek philosophy. The study stresses al-Fārābī's connection with the Neoplatonic and Peripatetic currents, particularly with thinkers such as Alexander of Aphrod. (shrink) |
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