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The Heresy Of Galileo Research Paper

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    The Heresy Of Galileo Essay, Research Paper

    THE HERESY OF GALILEO

    Galileo was condemned by the Inquisition, non for his ain superb theories, but because

    he stood up for his belief in Copernicus ’ s theory that the Earth was non, as the Church insisted, the

    centre of the existence, but that instead, the existence is heliocentric. Galileo was a adult male of

    enormous mind and imaginativeness life in a epoch dominated by the Catholic Church, which

    attempted to command the people by ordering their ain version of “ reality. ” Any individual who

    publically questioned Church philosophy ran the opportunity of disapprobation and penalty. If adult male

    could believe, adult male could oppugn, and the Church could lose its authorization over the multitudes. This

    could non be tolerated in the seventeenth century, when the Church had the power to order “ reality. ”

    Copernicus likely avoided a similar destiny by restricting his sentiments to his pupils and the

    university surroundings, and in fact his theories were non published until the clip of his decease.

    To be tried by the Inquisition was something that cipher could take lightly. Although in

    Galileo ’ s clip the Inquisition was going more and more indulgent, it was known to hold used

    anguish in the yesteryear and to hold sent many misbelievers to fire at the interest. Equally tardily as 1600, this destiny

    had befallen the Italian mind Giordano Bruno, a erstwhile Dominican mendicant who had adopted a

    pantheistic doctrine of nature.

    From the summer of 1605, Galileo was private coach of mathematics to immature Prince

    Cosimo de ’ Medici, boy of the Grand Duke of Tuscany. Teacher and student became unfeignedly

    attached to each other by common fondness and respect, and this bond lasted to the terminal of

    Galileo ’ s life. Galileo remained a good friend of the Grand Duke every bit good. In the summer of 1611,

    the Grand Duke invited Galileo to a dinner party at his tribunal. The Duke liked to garner great

    bookmans around him, particularly when he had celebrated invitees, to hear them speak about issues of

    involvement to the erudite universe. At this dinner the treatment centered on drifting organic structures. Galileo

    maintained that organic structures can drift merely if their specific gravitation is less than that of H2O. Among the

    dinner invitees there were, nevertheless, some followings of Aristotle ’ s doctrines, and they argued

    that bodies float if their form is broad and smooth so they can non cut through the opposition of the

    H2O. Floating organic structures were a subject on which Galileo was particularly knowing, as he had

    been interested in the topic since, when as a pupil, he had read Archimedes. He was able to

    back up his point so brightly that one of the invitees of award, Maffeo Cardinal Barberini, sided

    with him. Old ages subsequently, Cardinal Barberini became Pope Urban VIII and turned against Galileo,

    going one of his acrimonious enemies, but at that minute he was every bit congenial as one could be,

    unfeignedly look up toing Galileo ’ s dialectical accomplishment. Possibly to delight the Cardinal, the Grand Duke

    asked Galileo to set his statement into authorship, which he did. The consequence was The Discourse on

    Floating Bodies.

    Galileo ’ s crisp, about sarcastic humor made him particularly suited to statements and arguments,

    of which he was to hold many in the undermentioned old ages. Some of these resulted in celebrated Hagiographas

    that added to his permanent glorification ; many antagonized people of his clip and turned many of them into

    “ enemies. ”

    The Peripatetics at the Grand Duke ’ s tabular array were non really unsafe as possible enemies,

    but his following antagonist was. Even before the Discourse on Floating Bodies was published in

    1612, Galileo was engaged in a struggle with an uranologist whose name he did non cognize and was

    non to happen out for over a twelvemonth — the Jesuit male parent Christopher Scheiner ( 1575-1650 ) . In 1610,

    Galileo had claimed to be the first inventor of maculas ; so had Father Scheiner, and the two

    had entered into a acrimonious difference. Father Scheiner had communicated his sentiments on his

    observations of maculas in several letters to Mark Welser, a German frequenter of scientific discipline. Possibly

    to avoid direct unfavorable judgment, Scheiner wrote under a pen name. Mark Welser published Scheiner ’ s

    letters and sent them to Galileo for remark without uncovering the name of the writer.

    Galileo replied in three Letterss on Sunspots addressed to Welser ( in Italian, which

    Scheiner could non read and had to hold translated, while Scheiner had non written in his native

    German, but in Latin ) . In his letters, Galileo badly criticized Scheiner ’ s positions.

    The greatest significance of these Letterss on Sunspots, every bit far as the Church was

    conce

    rned, was that for the first clip in print Galileo had openly endorsed Copernicus’s theory as

    a world and non as a mere hypothesis, and that he had used his ain finds as cogent evidence in favour

    of Copernicanism. Just as of import, he had inadvertently antagonized a Jesuit, the first of many.

    The Jesuits were powerful in the Church, and in peculiar they were advisors on educational

    affairs. It was unfortunate so that so many of them sooner or later should retreat their

    old friendly relationship, regard, or even indifference toward Galileo to go through into the “ enemy ” cantonment.

    The problem, nevertheless, ab initio came from other quarters. In 1613, Galileo learned from

    Father Benedetto Castelli, one of his most darling students, that in the class of a treatment at the

    tribunal of Tuscany, the dowager Grand Duchess, Christina de Lorena, had taken the base that the

    Earth could non travel because its gesture would belie the Holy Scriptures.

    Galileo decided that the clip had come to explicate his positions on the dealingss between

    scientific discipline and religion. He did this in his Letter to Castelli, which he sent, in manuscript transcripts, non

    merely to his student Castelli, but besides to several friends. Soon subsequently, in his Letter to the Grand

    Duchess Cristina, he elaborated what he had written to Castelli. It was exalted and solemn and

    showed that Galileo ’ s religion in nature and its Torahs went side by side with his religion in God. It

    contains transitions which are among Galileo ’ s most beautiful

    Today, these positions are widely shared and officially recognized by the Church. In fact, in

    1893, Pope Leo XIII wrote a paper which presented the church ’ s official point of position refering

    the relationships between scientific discipline and Bible ; this statement can non be distinguished from

    Galileo ’ s. Even in Galileo ’ s clip, the highest governments of the Church did non name his letters to

    Castelli and Cristina into inquiry ; but some in the Church did knock them. To these few who

    had small apprehension of new developments in scientific discipline, Galileo ’ s Hagiographas seemed an foreigner ’ s

    intervention in spiritual affairs. A Dominican mendicant denounced the Letter to Castelli to the

    Inquisition. Another Dominican, Father Tomaso Caccini, who had one time been disciplined for being

    a “ scandal-maker, ” preached a discourse against Galileo in the popular church of Santa Maria

    Novelette in Florence. He concluded by stating that mathematics was an art of the Satan, that

    mathematicians were the beginning of all unorthodoxies and should be ousted from all states. Shortly

    subsequently, he excessively testified against Galileo before the Inquisition.

    Although there was secretiveness environing the Inquisition, Galileo became cognizant of what

    was traveling on in Rome and decided his presence was needed at that place. He was heartily welcomed

    and stayed at the Villa Medici, the Tuscan embassy, on the Grand Duke ’ s order. Although his

    friends strongly advised against it, Galileo instantly resumed his run in favour of

    Copernicus through intense negotiations and treatments with about everyone of importance in Rome

    and through several new Hagiographas. In fact, several cardinals did their best to carry him to maintain

    quiet in public about Copernicus, irrespective of his private belief, but Galileo could non be

    deterred.

    Ultimately, the Inquisition ne’er truly questioned the theological positions that Galileo had

    expressed in his letters ; and he was able to unclutter himself of charges of unorthodoxy and blasphemy

    refering the nature of God. The Inquisition, nevertheless, did denounce Galileo for his defence of

    Copernicus ’ s theories, and on order of the Pope, admonished Galileo that he was non to keep,

    Teach, or support the condemned sentiment of Copernicus. A few yearss subsequently, Copernicus ’ s book, De

    Revolutionibus, which had been dedicated to a Pope, and which the Pope had accepted, and with

    which the Church had found no mistake until Galileo had started to show it as world, was

    condemned and prohibited until it should be corrected. Yet, the Roman Catholic Church had

    taken no action against Copernicus ’ s books or his thoughts until Galileo undertook his run to

    “ change over ” the theologists. At the custodies of Galileo, the heliocentric system threatened the

    geocentric and, much more serious, God ’ s creative activity was going an object of direct homo

    observation which could be interpreted without the aid of the Scriptures or of faith. In short,

    Galileo was condemned because he could non maintain his sentiments to himself and could non defy the

    enticement to expose the ignorance, fraudulence, and use of the powerful spiritual leaders of

    the clip.

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