There Were Many People Involved In The Scientific Revolution And The E

There were many people involved in the Scientific Revolution and the Enlightenment. Most of these people were fine scholars. It all started out with Copernicus and his book called On the Revolutions of the Heavenly Spheres. This book marked the beginning of modern astrology. The current dispute at times echoes the tensions that existed in the sixteenth century between believers in the Copernican theory of the universe and the Ptolemaic established order, which preached that the earth was the center of the galaxy. His theory was anathema to the church and a threat to the established way of thinking about the world and the people in it. Skeptical thinkers, such as Galileo and Kepler, produced treatises that helped build a case for an alternative way of viewing the solar system. It was a gradual shift in professional allegiances in educational evaluation. No promises can be made for the power of a new paradigm offers a new set of explanations of our educational system. Descartes contemporary, the English philosopher Francis Bacon, took a somewhat stronger line concerning how conclusions should be reached. Bacon rejected deducing knowledge from self-evident principles and instead argued that only through observation and repeatable experiments could theories be built. Bacon thus relied on proofs that could be demonstrated physically, not through deductive logic. He believed that the pursuit of scientific knowledge would enrich human life immeasurably. Galileos lunar observations extend from 1609 to 1638 when failing eyesight compelled him to abandon his astronomical research. During these three decades, he discovered an important contribution to our understanding of three important aspects of the moon. 1. The discovery of the mountainous surface of the moon and the first lunar maps; 2. The discovery of the moons liberations; 3. The interpretation of the moons secondary light. In 1632, Galileo was still firmly convinced that the moon always shows the same face to the earth and he sought to explain all the differences in his lunar observations. Galileos important discovery destroyed the age-old belief that the moon always presented the same aspect to the earth. One of Newtons early notebooks, Add. MS 3975 in the Portsmouth collection suggests a pattern for his early interest in alchemy. Originally, the notebook appears to have been a continuation of the section entitled Questiones quaedam Philosophiae in an earlier notebook (Add. MS 3996), a section which records Newtons introduction to the mechanical philosophy of nature while he was still an undergraduate. Meanwhile Newtons introduction to the art involved a dimension beyond the intellectual. Among his papers is a collection of alchemical manuscripts, in three different hands, mostly of tracts, which have never been published. Since Newton corrected a couple of the poems in the collection against Ashmole, where these specific ones were published, numbered quite a few of the recipes, and copied some of the tracts, we can be sure that he studied the collection with care. John Locke, another English philosopher, considered these ideas but interpreted them differently. Locke supported the Parliament in the struggles with James II. He articulated the principles on which supporters of the Glorious Revolution acted in 1688, publishing them in his Two Treatises of Government in 1690. Much like Hobbes, Locke believed that people had first lived individually and then made a social contract. He also believed that people had given up only some of their individual rights and had kept others. According to Locke, a ruler who violated these rights violated natural law and broke the unwritten social contract. The people had the right to overthrow such a ruler and replace him with one who pledged to observe and protect their rights. Locke thus defended the actions of those who had forced James II to leave the throne, and provided a justification for offering the crown to William and Mary. Lockes ideas would influence later revolutions in America and France as well. Voltaire acquired a great admiration for English liberty, commerce, science, and religious toleration. His angriest words were directed against established Christianity, to which he attributed many of the ills of French society. He regarded Christianity as the Christ-worshiping superstition, which someday would be destroyed by the weapons of reason. Many Christian dogmas are incomprehensible, yet Christians have slaughtered one another to enforce obedience to these doctrines. After serving two sentences in the Bastille, Voltaire fled