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Lecture 4: Galileo
Galileo Galilei 1564-1642
- 1609 Invention (popularization) of telescope (moons of Jupiter, craters on Moon, Sunspots)
- 1610 Pisa->Padua->Florence, from Univ. Mathematician and Philosopher to court.
- 1612 Phases of Venus
- 1614 Criticized by local priest--led to Inquisition
- 1615 Letter to Castelli/Grand Duchess Christina
- 1616 Church injunction not to pursue Copernican philosophy.
- 1623 Cardinal Barberini, friend of Galileo, becomes Pope Urban VIII, restrictions eased
as long as its "mathematical astronomy"
- 1632 Ciampoli discgraced, publication of Galileo's "Two World Systems". Pope's arguments
put in the mouth of Simplicio. Argument for tides NOT mathematical astronomy.
- 1633 On trial, recants
- 1642 dies
- 1830 Church puts imprimatur on Copernicus
- 1992 Church reinstates Galileo
The story of Galileo is complex, not least because the man was complex. Just
when you thought that Galileo had a solid argument for Copernicus' theory,
he would bring up an invalid argument about tides that even his supporters
found specious. Or when he had carefully
separated religion and science, as in his letter to the Grand Duchess, he
would suddenly use a religious reason for a scientific theory, tying them
back together again. Clearly the man did not have an overriding concern to
make a consistent metaphysics, rather he staunchly believed in a theory and
was willing to bend all the rules to increase the weight of evidence for the
theory. Now why would a supposedly objective, rational, scientist use
sloppy metaphysics in support of a particular scientific theory? The
embarassing answer one can hear scientists state even today, is "Why
not?".
That is, one can read between the lines of many of these men, from Galileo
to Gell-Mann and find ambitious, aggressive, even obnoxious men who wanted
desperately to succeed, to leave their mark, to change the world. Galileo
turned down many offers of safe haven, many admirers who would have happily
supported his research in order to make an impact on that center of world
influence in the early 17th century, Rome. In the end he failed to change
the Catholic church, perhaps as much from political naivete or unfortunate
circumstance as from hubris, though one can hardly fault Galileo for trying.
After all, Martin Luther didn't succeed either. But perhaps one can fault
his motivation for trying.
The lesson I get from Galileo is not the classic church versus science, or
even a scientist ahead of his time. He had many natural gifts, and could
write eloquently in Italian (I am told) so that he communicated very well to
the people of his time the changes he wanted to make. Likewise we too are
constantly living with the same tensions today between old and new theories,
so that scientists are always ahead of their time. No, the lesson I learn
from Galileo is one of scientific hubris. That is, scientific theories have
their own life cycle that cannot be rushed (see Kuhn). Galileo fought for
Copernican science a little too fiercely, and unwisely drew as many
incorrect conclusions as correct. Even today as historian of science,
Stephen Brush, points out about Nobel prize winner Hannes Alfven, scientists
are much less willing to forgive wrong conclusions than they are to remember
right ones. If Galileo had only been a little more relaxed, a little less
dogmatic about his "tides proof" or silly arguments over who first saw
sunspots and what was the nature of comets, if he had given the field chance
to develop, he might have been more successful. But in his rush to prove his
theories correct he overstated his case and drew false conclusions, making
his sentence by the Church court all the more severe. When the Church, on
Oct 31, 1992 pardoned him, they did not so much acknowlege his innocence but
the overly severe sentence he received. (See The
Galileo Affair)
Dismissing the "conflict" myth that Galileo was persecuted by the Church for
being a scientist is relatively easy, which is what nearly all the "science
and religion" textbooks aim to prove. Brooks, however, goes one step further
to analyze the proposed thesis that the Catholic Church was more resistant
to science than the Protestant Church. His conclusion was that there might
be a slight propensity for Protestants be more accepting of new scientific
theories, but more likely it was politics that got Galileo, and the
catholics just had far more of it than the protestants. One could easily
make the opposite argument (as Stanley Jaki does), that catholics often are
better scientists today because they have more commitment to scientific
metaphysics than do protestants. So although the Galileo affair doesn't boil
down to a simplistic science vs. Catholic church debate, there are important
lessons here that remind me of Shakespeare's "Julius Caesar", about the line
between humility and hubris.
These are personal observations, highly subjective, and greatly
influenced by wounds that still smart. I may outgrow these thoughts, but for
the record, here is where I vicariously empathize with Galileo. He had a
scientist's nose for "good theory", one that is elegant, simple and
just "had to be right". But he didn't have a lot of evidence. He hears about
a new invention, the telescope, and has to have one. With his new toy,
he starts getting lots of really cool
pictures. Suddenly that gut feeling about Copernican theory is turning into
a gold-mine of supporting data: craters on the moon, spots on the sun,
satellites around Jupiter, phases of Venus. A lesser man would take 2 years
to write about one of those discoveries, analysing it with every current
theory, timidly proposing that it might possibly support a Copernican world
view. Galileo immediately sees the importance and impact of the data and is
loathe to tiptoe around the egos and institutions invested in the past, he's
going for the big tamale, a complete reorganization of world view. As a
priest once said to me, "When you're right, and you know you're right, you
can't possibly be wrong." It was that religious certainty Galileo had that
drove him, like Jesus, to his eventual demise. Should he have been more
timid? Was there any other course of action that might have avoided the
pain?
Certainly, but one does not achieve greatness, whether it be scientific,
political or religious, without confrontation, without principles. And in
these confrontations all our weaknesses, all our sins come back to haunt us.
It was while coming out of his mistress' hotel room that Martin Luther
King, Jr. was shot. It was in Galileo's trial that his vanity concerning
comets and sunspots became the crucial fact in turning his allies into his
enemies. For all of you budding scientists who still dream of winning
the Nobel prize, my counsel to you is to be totally unswerving in your
defense of the truth, but completely deferential in the defense of yourself.
Then when you are put on trial, it will be your ideas and not your person
that comes under attack. Paradoxically then, it will be those who do not
seek the Prize who find it first.
Despite much hype about genius and luck, it is my belief that all the
great names in science, be they Newton, Darwin or Einstein, all of them
contributed to science not because of their genius, but in spite of it.
Never let the obsession of the press with "men of genius" cloud the fact
that these men prevailed on the basis of their ideas, not on their
personalities.
Last modified, January 17, 2002, RbS