Of all the changes that swept over Europe in the seventeenth and eighteenth centuries, the most widely influential was an epistemological transformation that we call the "scientific revolution." In the popular mind, we associate this revolution with natural science and technological change, but the scientific revolution was, in reality, a series of changes in the structure of European thought itself: systematic doubt, empirical and sensory verification, the abstraction of human knowledge into separate sciences, and the view that the world functions like a machine. These changes greatly changed the human experience of every other aspect of life, from individual life to the life of the group. This modification in world view can also be charted in painting, sculpture and architecture; you can see that people of the seventeenth and eighteenth centuries are looking at the world very differently. |
Making the Universe Visible |
The scientific revolution did not happen all at once, nor did it begin at any set date. Realistically speaking, the scientific revolution that we associate with Galileo, Francis Bacon, and Isaac Newton, began much earlier. You can push the date back to the work of Nicolaus Copernicus at the beginning of the sixteenth century, or Leonardo da Vinci in the middle of the fifteenth. Even then, you haven't gone back far enough and you haven't included all the factors that contributed to the set of epistemological transformations that we call the scientific revolution. |
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You're safer to find the origins of the scientific revolution in the European re-discovery of Aristotle in the twelfth and thirteenth centuries. Aristotle entered the European Middle Ages by means of the Islamic world, which had preserved both Aristotelean and Platonic philosophy after Europe had completely forgotten it. Originally, Aristotle based knowledge on a kind of empiricism: he would investigate a question by a) examining what everyone else had said about the matter, b) making several observations, and finally, c) deriving either general or probable principles on the matter from both a and b. This method of thinking, which is the theoretical origin of empirical thought, formed the rudiments of a new revolution in human thinking in the twelfth and thirteenth centuries. The earliest Aristoteleans were burned as heretics (in a medieval university, when they fired you, they really fired you&emdash;have you ever wondered where the expression might come from?). Eventually, Aristoteleanism was combined with church doctrine to form a hybrid type of inquiry: Scholasticism. Unlike Aristoteleanism, Scholasticism did not have a strong empirical bent, but some Aristotelean thinkers took to Aristotle's empiricism like a duck to water. In the thirteenth and fourteenth century, empirical science began to take off. People such as Roger Bacon conducted empirical investigations on natural phenomena, such as optics. |
The rage of all the medieval
scientists, however, was |
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Here, right here, in the eye, here forms, here colors, right here the character of every part and every thing of the universe, are concentrated to a single point. How marvelous that point is! . . . In this small space, the universe can be completely reproduced and rearranged in its entire vastness! |
The argument Leonardo is making is that the entire
universe can be made visible to human sight, and human
vision can encompass the universe in the same way that God
can encompass the universe. When Leonardo says that all the
forms and colors of the universe are concentrated in the
human eye as to a single point, he is reversing the medieval
definition of God, which postulated that God was the
single point in which all parts of the universe are
gathered, as in Dante Alighieri's vision of God at the end
of his poem, Within his depths I saw internalized, ingathered with love into his volume, all the scattered leaves of the universe: substances, accidents, and their characteristics, as if they were all combined, so that what I saw was a single point. This new perspective expressed by Leonardo was a profound shift in the European world view. In a fundamental way, it postulated that human experience was and should be the central concern of human beings. It also postulated that human sensory experience, especially vision, was not only a valid way of understanding the universe, it also made it possible for humans to understand anything whatsoever about the universe. Making the universe visible, then, became a shared project among a number of Europeans; extending human vision with microscopes and telescopes seemed like a good idea. Europeans had the scientific knowledge to produce microscopes and telescopes since the time of Bacon; no one really thought to make them until making all parts of the universe visible became a viable and valuable project. |
Making the Universe Move |
It's hard for us to really understand,
but the universe for most of human experience has been a
small and very intimate place. We live in such a vast
universe, both temporally and spatially, that the
controversies surrounding the motions of the universe in the
sixteenth and seventeenth century seem ludicrous. However,
the universe for Europeans in the sixteenth century was very
small. In its largest version, it could fit within the orbit
of Pluto. When a Mesopotamian astrologer climbed his
ziggurat, or a Renaissance astronomer climbed his tower,
they weren't just getting a better view of the stars, they
were literally getting closer. I II III IV V While people were fairly proficient at working with these
numerals, calculation was not exactly a blazing fast
process. Try multiplying MDMCXLVII by CCCLXXIII without
converting them to Arabic numerals and see how fast you can
do it. |
Making the Universe Move Mechanically |
Francis Bacon: The grounds for a mechanical universe, that is, a universe that operated like a machine, was laid down by Galileo's insistence that the universe operated by predictable mathematical laws and models. In addition, Francis Bacon (1561-1626), added a key element to the genesis of the mechanical universe in his attacks on traditional knowledge. Bacon wasn't a scientist in our sense of the word, but he did take great joy in telling everybody why they were wrong. In particular, he argued that all the old systems of understanding should be abandoned: he called them idols. He believed that knowledge shouldn't be derived from books, but from experience itself. Europeans should move beyond their classics and observe all natural and human phenomena afresh. He proposed the Aristotelean model of induction and empiricism as the best model of human knowledge; in inductive thinking, one begins by observing the variety of phenomena and derives general principles to explain those observations. (In deductive thinking, one starts with general principles and uses these principles to account for the variety of phenomena). This model of systematic empirical induction was the piece that completed the puzzle in the European world view and made the scientific revolution possible. |
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Isaac Newton: The mechanical universe in all its glory would emerge from the work of Isaac Newton (1642-1727) in his compendious The Mathematical Principles of Natural Philosophy (1687), which is primarily known by the first two words of its Latin title: Principia Mathematica . The fundamental arguments of the book were the following:
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Newton's mechanistic view of the universe is an idea that derives from Greek atomism, but Newton's mechanistic universe would become the dominant model in European thought for the next several centuries ( and still is). According to Newton, the universe was like a massive clock built by a creating god and set into motion. Actually, even though Newton was a devout Christian, this argument has a philosophical basis. For Newton based his entire view of the universe on the concept of inertia: every object remains at rest until moved by another object; every object in motion stays in motion until redirected or stopped by another object. (This latter principle explains why we can jump in the air without the earth moving out from under us). According to the concept of inertia, no object has the ability to move or stop itself. The universe, then, becomes a vast billiard ball table, in which everything moves because something else has just knocked into it or caused it to move. But this leads to a serious philosophical problem: who moved the first object? How did the universe get going if no object can move itself? The Greek atomists, who believed that the universe consisted of atoms (in Greek the word atoma means "indivisibles") that create all phenomena by colliding into and combining with each other, explained this with the concept of "swerve": somewhere at the beginning of time, one atom swerved all by itself and knocked into another and hence the universe came into being. Aristotle, on the other hand, who also based his thought more or less on a mechanistic view of the universe, solved the problem by positing an "Unmoved Mover": somewhere at the beginning of time, an "Unmoved Mover" (which he calls God), was able to set things in motion without having to be moved itself. This idea was appropriated in the Middle Ages by the Scholastics, who, like Aristotle, believed the universe functioned in a rational and mechanistic way and was set in motion and ruled over by a rational and unmoving mover, God. Newton adopts this idea whole-cloth: although the universe is a vast machine of objects moving and colliding into each other and functioning by its own laws, it still requires some original thing that set it all in motion in the first place. That thing, for Newton, was God. |
But God did not interfere with the day to day workings of the universe (although Newton never denied that God couldn't, just that God didn't become involved). If the universe was a vast machine of interacting objects, that meant that it could be understood as a machine. Human reason and the simple observation of phenomena were sufficient to explain the universe; one need not drag religion or God into the explanation. If physical phenomena were mechanistic, that means that physical phenomena can be manipulated , that is, engineered. This mechanistic view of the universe, called classical mechanics, focuses entirely on the concept of motion, that is, at the base of Newton's thought is an attempt to explain why the universe moves. This is what physics is all about: why things change. |
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Newton's mechanistic view of the universe would soon be applied to other phenomena as well. If the universe was a machine and could be understood rationally, then so perhaps could economics, history, politics, and ethics (human character). It also followed that if economics, history, politics, and ethics were mechanical, they could be explained without recourse to religion or God and they could be manipulated as if they were machines, that is, they could be improved, engineered, and made to run better. As the Enlightenment developed, classical mechanics would give rise to a larger phenomenon, Deism, which is founded on the idea that all phenomena are fundamentally rational and mechanistic and can be explained in non-religious terms. All of modern Western knowledge and the majority of your experience is ultimately derived from this principle. Newton's separation of the mechanical universe from religious explanation and the Enlightenment concept of deism went further than this, however. If the universe was created by God and the universe was a rational place, that meant that God was rational. If one understood the workings of the universe, one understood the workings of the mind of God. So the separation of physical explanation from religious explanation was not as tightly enforced as it seems at first glance. The great innovation of this view for Western religion would be the Enlightenment insistence that religion itself be rational. |
Western Science Moves |
All the pieces were now in place, fused
there by Newton's elaborate concept of a mechanical
universe. Eighteenth century science saw an explosion of
empirical knowledge about the physical world. A virtual
flood of empirical observations and calculations inspired
not only an increase in knowledge, but a massive effort to
systematize that knowledge as Newton had done. The
scientific revolution of the eighteenth century is, above
everything else, characterized by fanatical conversion of
knowledge into rational systems. Richard Hooker |