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The Discovery of Kepler's Laws: The Interaction of Science, Philosophy, & Religion, by Job Kozhamthadam
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This text examines the religious, philosophical and empirical factors that informed Kepler's thought and works. It seeks to reassess Kepler's importance in the histories of religion, philosophy and science.
- Sales Rank: #3560794 in Books
- Published on: 1995-07
- Original language: English
- Number of items: 1
- Dimensions: .73" h x 5.98" w x 8.93" l,
- Binding: Paperback
- 327 pages
Most helpful customer reviews
3 of 3 people found the following review helpful.
Excellent analysis of the development of the first two laws
By Patrick Craig
This work approaches Kepler's development of his first two laws of planetary motion from three viewpoints: empirical (scientific), philosophical, and religious. Kozhamthadam does an excellent job of showing that, by using all three of these processes in his work, Kepler was able to find his way along the correct path to the first two laws of planetary orbits: 1) the orbit of a planet is an ellipse, and 2) a line joining the planet to the sun sweeps out equal areas in equal times. Highly recommended for anyone interested in how science and religious thought can work together!
0 of 2 people found the following review helpful.
Externalist folly
By Viktor Blasjo
Kozhamthadam claims that "the discovery of the laws required active participation" of religious beliefs, which made "unique contributions throughout the various stages," playing "a vital role, indeed a role that they alone would have filled" (pp. 247-248). He builds his case almost entirely on vague affinities and quotations. Only once does he make a concrete claim that a particular decision was based on religious principles. This is the case I shall focus on. It is the case of Kepler's rejection of the Tychonic system.
Kozhamthadam's account goes like this. First he quotes a passage from the Astronomia Nova where Kepler claims that it is absurd to think "that the sun acquires motion from the earth" (Donahue trans., p. 53). "Why should it be so absurd?" Kozhamthadam asks (p. 191). To answer this question he leaves the Astronomia Nova and turns to a letter from Kepler to Herwart written in 1605. Here Kepler justifies the absurdity by appeal to the nobility of the sun. Kozhamthadam concludes:
"What philosophical or scientific reasons could be given to prove such a claim? Kepler did not offer any argument, and I do not think he had any strong one to give. In fact, the argument seemed to run counter to his position. For instance, when he wrote the [Mysterium Cosmographicum (sic)], it was believed that the earth controlled the motion of the moon. This showed that the earth was endowed with a force similar to the force that the sun was supposed to have. If the earth could move the moon, why could it not move the sun?" (p. 192)
Kozhamthadam's account is purposely deceptive. On the very same page as the statement of absurdity in the Astronomia Nova quoted by Kozhamthadam, Kepler goes on to provide a scientific justification for his claim. Immediately following this (still on the same page), Kepler also offers "other metaphysical arguments," as he calls them, having to do with the sun's nobility, just as in the letter to Herwart. (Thus the claim that "Kepler did not offer any scientific argument" is plainly false, unless what Kozhamthadam is requiring is a scientific proof not that the sun is immobile but that it is noble. But if the question concerns only whether the sun is noble or not then it has nothing to do with the laws and so does nothing to prove Kozhamthadam's original point.)
There seems to be no other reason for Kozhamthadam to switch attention from the Astronomia Nova to the Herwart letter other than that the scientific arguments are not spelled out in the latter. Perhaps one may think that the letter could at least prove something about the development of Kepler's thought (since it was written four years before the Astronomia Nova) or what argument Kepler considered to be the most important one. But this is not so. The scientific arguments are present already in the Mysterium Cosmographicum (1596). Herwart was of course familiar with this work since he was a long-time friend who had corresponded with Kepler since 1597. Naturally, one cannot expect to find Kepler's strongest case against the Tychonic system stated in a letter to a friend and ally to whom the scientific arguments would be old news.
Enough about Kozhamthadam. What were Kepler's scientific arguments? In the passage referred to above he is very brief (Astronomia Nova, Donahue trans., p. 53). He feels that, given the orbital periods of the planets, "the nature of things cry out with a great voice" that the earth should be between Venus and Mars. In the Tychonic system, of course, the same period is attributed to the sun, without any explanation of why this period happens to be intermediate between those of Venus and Mars. Kepler adds that he has further arguments but that "these points are, however, more appropriate to my Mysterium Cosmographicum," so he will not repeat them here.
Let us follow Kepler's reference then. What further arguments are to be found in the Mysterium Cosmographicum? This work argues for Copernicus's superiority over Ptolemy without tackling the Tychonic system directly, and of course the Tychonic system has many of the same benefits as the Copernican. Nevertheless, if one reads it with the Tychonic system in mind one sees that some of the arguments strike against this system as well. Most obviously, there is of course the polyhedral theory, which provides another sense in which the earth fits perfectly between Venus and Mars. Two further, rather weak arguments are that the motion of the earth is more reasonable than the "inconceivable rapidity" with which the stars move in the Tychonic system, and that, furthermore, it is more reasonable to attribute the precession of the equinoxes to the earth's motion rather than the sphere of the stars (MC, pp. 85, 83, Duncan trans.). Finally, an important argument is the explanation of variations in latitudes by the fact that the planetary orbits are in somewhat differently inclined planes all passing through the sun (MC, p. 79). This insight can in principle be transferred to the Tychonic system, but, arguably, much of its simplicity and plausibility would be lost in the process.
Now it will be said: these are all arguments against the Tychonic system in general; they do not answer Kozhamthadam's challenge that if the earth can move the moon then why not the sun. It is true that Kepler's arguments do not refute the very possibility of the earth moving the sun, but nor was this his intention. On the contrary he openly admits the possibility: "Between these two possibilities [the Copernican and the Tychonic] there is no intermediate. I myself agree with Copernicus" (AN, p. 379).
Kozhamthadam insinuates that Kepler's theory can be carried over to a Tychonic system, and that therefore Kepler must have taken sides on nonscientific grounds. This is entirely misleading. Kepler's coherent and empirically successful theory is actually fundamentally inconsistent with a Tychonic view in numerous respects, such as the following.
(1) In Kepler's theory, the sun's rotation on its axis creates the stream that moves the planets (AN, chs. 34, 57). This is inconsistent with the Tychonic system, where Mercury and Venus orbit the sun in the opposite direction from the other planets.
(2) In Kepler's theory, the earth's motive force should cause things to orbit in its equatorial plane. Of course the sun does not do so.
(3) Furthermore, the moon's orbit is closer to the plane of the ecliptic than the earth's equatorial plane. In Kepler's theory, this is explained by the fact that the main force acting on it is the sun's, since the main component of its motion is its annual motion around the sun. (AN, ch. 37.)
(4) Motive force, whether of the sun or the earth, is always inversely proportional to distance, regardless of system (this follows from Kepler's reinstatement of the equant, which is "irrefutably demonstrated" from the observations and applies in the Tychonic as well as the Copernican system; AN, ch. 33). Therefore it is clear that the solar component of the planets' motions in the Tychonic system cannot be due to the earth. Thus the Tychonic system requires two different and mutually noninteracting forces (that of the sun and that of the earth) whereas Kepler's theory needs just one unified force concept.
Therefore, contrary to Kozhamthadam's insinuation, no viable Tychonic alternative existed. So of course Kepler could not and did not argue against it. But this in no way implies that he was relying on extrascientific considerations.
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