Galileo Galilei

Doppelte Brechungen. Das ‘Durchs-Fernglas-Schauen’ in Stifters frühen Erzählungen is an essay that explores the extent to which the use of the optical medium of binoculars in Der Condor and Der Hochwald reflects the experience of a paradicmatically new way of seeing.
The refractive power of ‘Durchs-Fernglas-Schauen’ is evident in a kaleidoscopic fragmentation of the narrative perspective in Der Condor. The portrayal of the hot air balloon ride at the beginning of the story achieves the tragic evidence of the loss of the beloved one as well as of the loss of an overall sense of perception through a mutual crossing of technically mediated gazes. An emancipatory aspect is expressed in the fact that it is a female figure who becomes aware of the ‘transzendentale Obdachlosigkeit’ of modern man.
The catastrophe perceived from a technical distance in Der Hochwald opens up the question of the fundamental possibilities of representation. The experience of seeing created here is narratologically noticeable as a dynamic process of de- and restructuring of storytelling itself, anticipating moments of non-representational strategies of the literary modernism of the 20th century.

The biblical conception of the cosmos has implications for translation. This paper discusses some fifteen instances of biblical translation. In each case it makes a significant difference to how one understands the text if one interprets and translates the text from an ancient, biblical worldview perspective or from a modern worldview perspective. It is also shown how in many cases that adapting the biblical worldview of the text to a modern worldview in the translation makes the account inaccurate and typically renders it incoherent. There is a section describing the nature of the biblical cosmos first. Then there is a section which shows that under speech act theory dynamic equivalent translation can only be achieved if the cultural worldview of the source language community is included in the translation in some way.

Aristotle's criticism of Democritus and Leucippus in De caelo is widely neglected. Yet, this confrontation plays a central role in Aristotle's strategy. Against the Atomists, Aristotle argues that a consistent theory of elements has to meet two epistemological requirements: 1) taking into account the interdependency between motion, nature of things, theory of natural places and natural motion; 2) endorsing Aristotle's own conception of principles (matter, form and privation), which entails that the substance of things cannot be reduced to material and quantitative components.
https://scuoladifilosofia.it/fogli

In dialogue with the recent monograph by Marcello Pera, entitled "Lo sguardo della caduta. Agostino e la superbia del secolarismo" (2022), this note aims to analyze the Augustinian conception of the relationship between biblical exegesis and natural sciences which can be drawn from the pages of "De Genesi ad litteram". What emerges from the analysis is that Augustine's reflection differs significantly from what, in modernity, will be the position theorised by Galileo. At the same time, it attempts to demonstrate that and why it is incorrect to state that Augustine theorized a priority or superiority of biblical revelation over scientific research regarding knowledge of the natural world.
(Mediterranea. International Journal on the Transfer of Knowledge, 9/2024, 407-430)
https://journals.uco.es/mediterranea/article/view/16376)

In the last twenty-five years scientific research on embodied cognition and related discussions in the philosophy of technology and science have led to two groundbreaking insights: 1. Perceptions, memories, meanings, and volitions are neither located in the brain nor reducible to intentional acts of ‘autonomous subjects’. 2. Human intelligence is always embedded in an embodied, simultaneously natural and artificial environment that is charged with meaning. These insights are compatible with holistic, relational concepts of embodied intelligence in the tradition of sapiential thinkers like Augustine, Thomas Aquinas or Nicholas of Cusa, and related sacramental ontologies. The modern break with this tradition was inspired by the dataist metaphysics of the ‘Gutenberg revolution’ and culminated in the thesis that human cognition is a kind of pattern extraction or the upshot of the synthesis of elementary sensory data. By contrast, the fact that the business of pattern-extraction has become replaceable by the work of ‘artificial intelligences’ calls two things to mind: First, the late-modern confusion of human with ‘artificial intelligence’ is the upshot of a reductionist metaphysics that provoked an unhealthy assimilation of human cognition to the way machines work. Second, in order to strengthen what distinguishes human intelligence from ‘artificial intelligences’, we need to recover the premodern unity of being, truth, beauty and the good, starting from a holistic, trinitarian anthropology. As the most recent research on Human Computer Interaction (HCI) shows, this requires a revision of our modern, instrumental attitude toward technical artifacts which emerged in the Age of the Reformation. Seen from this angle, the recovery of the sacramental ontology of premodernity has become a matter of urgency not primarily in terms of theological developments but in terms of the very innovations that provoked its modern ‘disenchantment’.

Thanks to the support of the University of Innsbruck, the print version of this text is available online. See
https://onlinelibrary.wiley.com/doi/epdf/10.1111/moth.12940

What led Evangelista Torricelli to publish his one and only printed book in 1644? This article answers that question by situating Torricelli and his work within the social milieu that joined mathematicians and geometry with elite status as intellectuals in seventeenth-century Europe, showing how book publication and authorship did and did not advance those connections. Moving in four parts, it shows first how Galileo was not, as he was in so many other aspects of Torricelli's work, the model for his idea of book authorship, and then turns instead to several other seventeenth-century examples-Roberval, Huygens, and Newton in particular-as better comparative examples for understanding Torricelli. The article then turns to the precise logics informing Torricelli's career as a published author, setting up his book as a culminating event in his ascent as the esteemed mathematician in service to the court of the Medici Grand Duke of Tuscany. The article concludes by using this frame to read the contents of Torricelli's opus, namely his puzzling inclusion of 21 different proofs of the same proposition already demonstrated by Archimedes.

This small book presents an exhibition which was mounted in the Parco Archeologico del Colosseo, Rome, inside the Curia Iulia at the Forum Romanum, as part of an Italian-Polish collaboration on the occasion of the 550th anniversary of Nicholaus Copernicus’ birth. Through many precious displays, the exhibition explored the imaginarium set off by the Copernican revolution, its ancient roots, solar iconography, the astronomer’s sojourn in Rome in 1500 and the fortunes of the heliocentric theory. Evoking Pythagorean thought and some aspects of the Sun cult in antiquity and the Renaissance, the book presents works of Polish, Italian, French and Spanish art from the 19th century, which were on display from October 20 2023 until January 29 2024.

Un volumen dedicado a estudios sobre la filosofía moderna y contemporánea. Desde Descartes, pasando por Espinosa, Hobbes, Hume, Kant, Engels y Husserl, que fueron conferencias pronunciadas en la Facultad de Filosofía y Letras de la Universidad de León (España), en el curso anterior, coordinado por María Isabel Lafuente, Profesora de dicha Facultad.

A volume dedicated to studies on modern and contemporary philosophy. From Descartes, through Espinosa, Hobbes, Hume, Kant, Engels and Husserl, which were lectures given at the Faculty of Philosophy and Letters of the University of León (Spain), in the previous academic year, coordinated by María Isabel Lafuente, Professor of Philosophy at that University.

Galileo defended the interpretation of biblical texts in the light of scientific knowledge at the
time he lived, and it can therefore be said that, in addition of being at the root of new
hermeneutical readings, he pointed to a new conception of the hermeneutic process,
existential hermeneutics , which takes care of the meaning of the text for the reader, in the
context in which he reads it.
To better guide reading, the work was organized into two parts. In the first, which was
entitled Science and Religion, the cultural environment, lato sensu, in which Galileo's life
took place was summarily analyzed, an environment where it is understood that it is possible
to individualize two poles, that of science and that of religion. In the second part, Bible and
Science, the foray that Galileo had to undertake in the field of Theology was analyzed and it
is considered to have assumed specific characteristics determined by his activity as a
scientist, characteristics that, combined with personality factors, are admitted to have led to
the result that places Galileo, in a unique position, as a promoter of the establishment of a
permeable interface between Science and Faith, and consequently to a new paradigm of
reading the Holy Scripture, which opens up a new dialogue between Faith and Reason, in
image, going from two parallel planes to a dihedral, defining a relationship space that is
expanding.

Galileo's scientific method, Galileo himself tells us, is built on two pillars: sensate esperienze and dimostrazioni necessarie. In modern terms, experiments and mathematical formalization. These two pillars played a fundamental epistemological/scientific role and demarcated natural science from philosophical interpretations at the birth of modern science. The other side of the coin of the Galilean cultural revolution was that this definition of science placed not only all the human and social sciences, but also the entire chemical-biological-medical scientific area outside the scientific boundary. This last area, over a three-century long journey, has built a third scientific pillar centered on chemical symbolism, essential for the modern definition of scientificity. This process of scientific "reappropriation" occurred in the animate, inanimate and in the world of artificial substances. Today we can certainly say that chemistry is the preferred language for a scientific description of matter, whether inanimate or animate, whether natural or artificial. It is to the example of chemical symbolism that the human and social sciences should refer for a complete reunification with the natural sciences.

In this paper I examine the claim that the days of creation in Gen 1.1-2.3 must necessarily be understood as a calendar sequence of seven solar days. Pipa (2005) sets out five exegetical and theological arguments to substantiate this position. I examine each argument in turn and demonstrate that it does not hold. I also present evidence from ANE literature that ancient peoples understood that daylight was not dependent on the sun, but instead the sun was a mere marker of the day. This means that what the ancients believed a day to be was quite different to what we understand today. I also show that the seven-day format is a known literary device in ANE literature for expressing completion/perfection. In the end I come to the same conclusion as Augustine that regarding the days of creation as literal solar days is theologically absurd and ridiculous in practice.

This paper describes the emergence of quantification in medicine and the life sciences as an attempt to grapple with the issues posed by vital phenomena seen as processual, fluid, and turbulent events. The temporal framework covers the period from Greek medicine to the seventeenth century, not least because the development of quantification from the seventeenth century onwards has been covered widely as part of the major literature on the so-called "scientific revolution". By analysing a series of metaphors and case studies, my aim is to show how fluidity and turbulence have played a major role in shaping medicine's historical trajectory and its attempt at developing conceptual and technological tools able to cope with it.

Technology category contains different ideas and approaches. Despite different beliefs and approaches, some experts, restricted technology and philosophy of technology in two approaches "instrumentational" and "civilization". In addition, "advanced" or "lack of advanced" Suggest According time priority and recency; So that approach for time priority knows the truth and previous approach knows retrogressive. In this article, following the introduction of brief history of the evolution of this issue that can be expressed; then the views and categories of philosophy of technology are discussed. The result shows that there are several approaches and philosophy of technology, these approaches and beliefs are discussed at a level and surface, time cannot be based on the criteria for preferring one over the other.

This is the first volume that focuses specifically on phenomenological approaches to quantum mechanics. It is also the first volume focusing on the philosophical implications of QBism. This coincidence is not accidental. Phenomenology's rich potential for our understanding of quantum mechanics has long been overlooked by analytic philosophers and phenomenologists alike. The experience-first approach of phenomenology, its descriptive methodology, and Husserl’s critique of mathematization do not sit well with “mainstream” analytic philosophy of physics. But as this volume will demonstrate, it sits nicely with the basic tenets of QBism. Conversely, QBism constitutes the most consistent and best-developed interpretation of quantum mechanics that fully embraces the Bohrian idea that “the primitive concept of experience is fundamental to an understanding of science” (Fuchs et al. 2014, 749). However, since its inception in the early 2000s, QBism has struggled to connect with the philosophical community. Not only are the underlying intuitions shaping and dominating contemporary philosophy of quantum mechanics—namely, that a scientific theory must be purged of all subjective and operational notions such as “experience” or “measurement” and that, consequently, a successful approach to quantum mechanics must be formulated as a “quantum theory without observers”—at odds with QBism. It seems that sometimes the incommensurability already starts at the level of the basic conceptual framework which, in the case of mainstream analytic philosophy, is not very well suited to express some of QBism’s main tenets. Considering this situation, the main hypothesis of this volume is that phenomenology and QBism are natural bedfellows, and that both can profit from mutual exchange. In order to make this exchange as profitable as possible, the aim of this introductory chapter is to identify, clarify, and motivate some of the cornerstones of phenomenological approaches to quantum mechanics, to shed light on the main ideas and virtues of QBism, and to discuss points of contact and points of possible conflict between these two projects.

This chapter describes discussions by scientists in Wittgenstein’s milieu relevant to problems Wittgenstein was pondering after he had decided to devote himself to solving the problems of logic. The chapter opens just after his father has died, and Wittgenstein’s investigations into logic were bringing him to examine notions of mirroring and corresponding. It discusses Ludwig Boltzmann’s views on differential equations, mental models, experimental models, and debates with Ostwald on the use of models in the kinetic theory of gases. Work on similarity by various scientists (James Thomson, D’Arcy Thompson, Helmholtz, van der Waals, Onnes, Reynolds, Rayleigh, Tolman, Stanton and Pannell) developed from insights by Newton and Galileo is surveyed. Questions about equations analogous to those Wittgenstein was pondering about propositions in early 1914 would receive an answer by the end of 1914—by a physicist who had studied thermodynamics with Ostwald (Edgar Buckingham), and formalized th...

The present essay provides an overview of the images of seventeenth-century philosophy in the "Rivista di storia della filosofia" (then retitled "Rivista critica di storia della filosofia") in the years 1946–1983. Founded in 1946 by Mario Dal Pra, the journal promoted a new anti-idealistic approach to the history of philosophy. Based on philological accuracy, this approach enhanced the complexity of history and the interdependence of different fields of knowledge. In particular, the unprecedented emphasis on the connections between science and philosophy entailed a preeminent place for empiricism in the "Rivista". This explains why this essay focuses on empiricist currents in seventeenth-century philosophy and especially on three of their representatives, namely Galileo Galilei, Thomas Hobbes and Francis Bacon.

Number Theory mathematicians have let us down. They have created and propagated a view of Infinity that is bewildering to students and adults alike, is mathematically illogical and inconsistent, … and totally useless. This (bogus) system started with Galileo (around 400 years ago), and continued with Cantor (around 130 years ago).

Anyone who objects to this system is clearly an idiot because all professional (number theory) mathematicians believe in and support it. Any student who answers against the standard text-book view fails that question, or fails that part of the course.

How then can anyone break free of such an entrenched position? The only answer would seem to be to reconsider the basics.

Although he did not give it a specific name, Galileo introduced the concept of preinertia in his refutation of Aristotelian natural motion. Unfortunately, that is where the history of this concept begins and ends, although it is far from being an irrelevant concept. In fact, preinertia proves, among other things, the impossibility of detecting any possible absolute motion. And it also proves another result about the relative/absolute nature of motion, the importance of which cannot be overstated.

In the late 1920s, the project of the big 5 m telescope on Mount Palomar was starting in the USA: an enterprise absolutely unapproachable for Italy at the time. In 1932, Guido Horn d’Arturo Director of the Astronomical Observatory of the University of Bologna from 1921 to 1954, with a dramatic interruption due to the Fascist racial laws conceived first a reflecting telescope made with many small mirrors instead of a large monolithic mirror. After a 1 m diameter prototype, in 1952 Horn d’Arturo made a 1.8 m diameter telescope, assembling 61 hexagonal mirrors, each of which was aligned and focused by three underlying screws. Less than thirty years later, the Multiple Mirror Telescope in Arizona was the first of a long series of telescopes developed with the same technique devised by Horn d’Arturo, until the under construction European Extremely Large Telescope in Chile, with about 800 hexagonal mirrors for a total of about 40 m diameter, and the James Webb Space Telescope, with 18 hex...

Neste artigo são apresentadas reflexões de filósofos e de historiadores da ciência sobre os mitos dos gregos e dos povos indígenas brasileiros, o papel da astronomia nos primórdios da criação da ciência moderna europeia e alguns princípios pré-socráticos. Também estão expostos entendimentos de mundo de povos indígenas e a visão de mundo subjacente ao movimento de criação da ciência derivada das concepções da escola pitagórica. Para evidenciar a forte influência do pensamento pitagórico durante séculos, são destacadas concepções de Kepler (1571 - 1630). Neste artigo é enfatizada a visão husserliana denunciando o entendimento do mundo como constituído por coisas totalmente separadas e explicitando o sentido fenomenológico de universo por meio da metáfora de arcas voadoras: os lugares-lar juntos com a Terra-arca. Objetiva-se, por meio desta pesquisa bibliográfica, expor compreensões de pensadores para que o leitor medite sobre a fragmentação e a hierarquia de valores presentes no conhe...

Le présent travail autour de l'interprétation bergsonienne de la Relativité tente une autre voie, celle qui s’efforcerait de retrouver l’équilibre même atteint par la théorie de la Relativité, aussi bien restreinte que générale, en situant les suppléments apportés par Bergson et Jean-Marc Lévy-Leblond dans une perspective historique plus vaste, celle dans laquelle se sont construites l’une avec l’autre, la philosophie et la science d’aujourd’hui. Par cette hypothèse, le défi à relever consisterait à tenir à la fois, sans privilégier l’une par rapport à l’autre, l’œuvre novatrice de Bergson et l’œuvre novatrice d’Einstein. Un essai qui nous engage à effectuer une sorte pesée, et tout d’abord à rechercher le type de balance qui convienne.

More evidence for the history of simple eclipse viewers is presented here to supplement the account in Rosenfeld (2024a). This includes an example specifically for the Canadian market from the short period when the modern commercial eclipse viewer was introduced and rose to dominance (1925–1932). Also discussed is Canadian evidence for the production of pre-modern eclipse viewers by an optician in the 19th century, which may have a connection to earlier practice.

Giovanni Battista Benedetti is counted as one of the most brilliant mathematical and philosophical minds of the late Italian Renaissance. However, the theoretical and historical relevance of his work is still obscure in many respects. This is due to several factors, principal among which is the relative rarity of his major work, <i>Diversarum speculationum mathematicarum et physicarum liber</i> (Book including various mathematical and physical speculations), 1585.</p><p>This work was a major contribution to Renaissance science, especially due to its insights on mechanics, the mathematical approach to natural investigation, and the connection of celestial and terrestrial dynamics in a post-Copernican perspective. The first edition was an elegant folio, which includes heterogeneous writings not only on mathematics and physics but also on technical and philosophical issues. Benedetti presented these as short treatises or letters addressed to gentlemen, courtiers...

Objetivo: con base en el texto Vida de Galileo, de Bertolt Brecht, y a partir de la teoría de los campos sociales de Pierre Bourdieu, el artículo se propone
evidenciar el diálogo entre la obra y la toma de posición –política y estética– de Brecht en relación con el papel del intelectual en tiempos de crisis, así como una reflexión en torno a la retractación del héroe, desde la perspectiva
de la necesidad histórica y de las condiciones sociales de producción y de recepción de la obra. Metodología: el estudio se vale de la metodología del análisis social de Pierre Bourdieu y de nociones como espacio social, campos sociales, autonomía, heteronomía y habitus, para establecer tanto las relaciones entre los campos científico, económico y del poder en la obra como el diálogo con la toma de posición brechtiana a mediados del siglo XX. Resultados: el análisis social de Pierre Bourdieu permite evidenciar el complejo entramado de tensiones, redes y temporalidades sobre el que se construye Vida de Galileo y posibilita la apertura para el diálogo entre las redes de relaciones y las estructuras sociales que se configura entre el discurso ficcional y las condiciones de producción y recepción de la obra. Conclusiones: se da cuenta de la relevancia del análisis social como método que, con énfasis en la experiencia práctica, se aleja de la visión esencialista de la obra literaria; las potencialidades del análisis se presentan en la relación de los dos momentos del análisis: de un lado, en el marco de la obra; de otro, en la toma de posición del autor frente a la influencia de los totalitarismos de mediados del siglo XX.

THE FORMATION PROCESS OF MODERN COSMOLOGY ÖZ Kopernik Devrimi, bilim tarihinde gerçekleşen ve insan aklının doğasını, gücünü ve sınırlarını kavramamızda bize yardımcı olan belki de en önemli olaydır. Bu devrim pek çok tarihsel gelişmenin bir sonucu olarak Dünya merkezli kozmolojiden Güneş merkezli kozmolojiye geçiş sürecine verilen isimdir. Fakat bu devrim yalnızca basit bir astronomik model değişimi değil, doğayı ve kültürü mekanik felsefenin perspektifinden yorumlama girişimidir. Doğayı ölçülebilir ve sayılabilir olana indirgeyen bu felsefe, matematiği bilimin yöntemi olarak konumlandırmıştır. Doğa bilimlerinde elde edilen başarılar, kültür bilimlerinin de benzer bir felsefi zemine yaslanmasının gerekliliğini ortaya çıkarmış ve bugün modernite dediğimiz dünya görüşünün temellerini inşa etmiştir. Bu makale, modernitenin yaslandığı metafizik temelleri açık kılma girişimlerine, modern kozmolojinin inşa sürecinin analizi üzerinden katkı yapmayı amaçlamaktadır.