Excerpts from
Worldviews: An Introduction to the History and Philosophy of Science (2004)
by Richard DeWitt
Chapter 14: The Copernican System
Ptolemy's system was quite successful in terms of predicting and explaining the relevant data. Although the theory was modified in the centuries following Ptolemy's death, the modifications were relatively minor, and the dominant astronomical theory for the next 1,400 years was essentially that of Ptolemy.
In the 1500s, Nicolas Copernicus (1473-1543) developed an alternative theory of the universe. Copernicus developed his system early in the 1500s, and published it the year he died . . .
BACKGROUND INFORMATION
The Copernican system is a sun-centered system. Today we view the sun as the center of our solar system, but, notably, Copernicus' system did not merely have the sun at the center of the revolution of the planets; rather, he placed the sun at the center of the entire universe.
In many ways the Copernican system is like the Ptolemaic system, but with the position of the Earth and sun swapped . . . [Generally] speaking the Copernican system has a great many similarities to the Ptolemaic system, with the most obvious difference being the position of the sun and Earth.
It is also worth noting the Copernicus was dealing with essentially the same empirical facts as was Ptolemy. The data was not exactly the same. . . But, generally speaking, the empirical data available during Copernicus' time was still based on naked-eye observation, and this data was similar to the data with which Ptolemy worked.
In addition, Copernicus was firmly committed to the same key philosophical/conceptual facts as was Ptolemy. That is, Copernicus firmly believed that an acceptable model of the universe must respect the perfect circle and uniform motion.
It is often claimed that the Copernican system is vastly superior than the Ptolemaic system, and that the Copernican system is superior at prediction and explanation. But as we will see shortly, this is simply a mistake. The Copernican system is as easily as complicated as the Ptolemaic system, and no better (or worse) at prediction and explanation than is the Ptolemaic system . . .
OVERVIEW OF THE COPERNICAN SYSTEM
[Like] the Ptolemaic system, the Copernican system employs epicycles, deferents, and eccentrics, in a complicated system of circles on circles . . . [Although] the Copernican system does require epicycles, the epicycles are used for the flexibility they provide, but they are not needed to account for retrograde motion, as is the case with the Ptolemaic system.
If we ask the question "why did Copernicus need this complex apparatus?" the answer, in a nutshell, is that without it the predictions and explanations do not work out. In other words, as with the Ptolemaic system, by using these complicated devices, Copernicus was able to work out a system that does a quite good job at explanation and prediction (as good as, though not better than, the Ptolemaic system). As without such devices, Copernicus was unable to get the model to match the known data. In short, just like the Ptolemaic system, the Copernican system is complicated, but when all is said and done, it works . . .
[It should] be clear that the Copernican system is easily as complicated as the Ptolemaic system.
COMPARISON OF THE PTOLEMAIC AND COPERNICAN SYSTEMS
Respecting the facts
[In terms] of accuracy with respect to accounting for the empirical data the Ptolemaic and Copernican systems are essentially the same. Neither is perfect, but both are quite good. For example, if we use each of these systems to predict where Mars will appear in the night sky exactly a year from now . . . or we use each system to predict any of a vast range of astronomical events, both systems will provide predictions that closely match the facts . . .
Complexity
There is little difference between the two systems in terms of complexity. For example, if we look at the types of devices required (such as epicycles, deferents, eccentrics, and the like), as well as the number of such devices employed, the Copernican and Ptolemaic systems are about equally complicated . . . both systems are very complex, and with respect to complexity, there is little to distinguish them.
Retrograde motion and other more "natural" explanations
Recall the Ptolemaic explanation of retrograde motion, that is, the occasional "backward" motion of the planets. In the Ptolemaic system, each planet required a major epicycle, the primary purpose of which was to account for the retrograde motion of the planet.
In contrast, retrograde motion receives a quite different explanation on the Copernican system.
On the Copernican system, the Earth is the third planet from the sun, and Mars is the fourth planet. Moreover, the Earth completes about two revolutions about the sun for every one revolution Mars completes. As a result, about every two years the Earth catches up to and then passes Mars. During the period in which the Earth is passing Mars, Mars appears, from the Earth, to move backward against the backdrop of the
stars . . . [Also recall that] Mars, Jupiter, and Saturn all appear brightest around the same time they exhibit retrograde motion . . . Mars will undergo retrograde motion only when the Earth catches up and passes Mars. Note that this will be the time at which Earth and Mars are the closest together, and so one would expect Mars to appear brighter at these times. The same story goes for Jupiter and Saturn as well--that is, they too will undergo retrograde motion only around those times when they are the closest to the Earth. So the correlation between retrograde motions of Mars, Jupiter, and Saturn, and the times at which those planets appear brightest, has a quite natural explanation on the Copernican system.
Speaking of more natural explanations . . . [recall that] Venus and Mercury never appear far from the sun. On the Copernican system, Venus and Mercury are inner planets (that is, they are between the Earth and the sun). So no matter where Venus and Mercury are in their motions around the sun, when viewed from the Earth they must appear to be in the same region of the sky as the sun.
In short, the Copernican system has a more natural explanation for retrograde motion, for the correlation between retrograde motion and the apparent brightness of Mars, Jupiter, and Saturn, and for the fact that Venus and Mercury always appear to be close to the sun. And these are all advantages of the Copernican system . . .
These seem to be relatively small advantages, however, compared with the evidence available at the time that pointed to a stationary Earth, more consistent with the Ptolemaic system.
WHAT MOTIVATED COPERNICUS?
In most respects . . . the Copernican system was no better than the Ptolemaic system, and in some important respects (for example, the issue of whether it is more reasonable to believe the Earth is stationary or in motion), the Copernican system is much worse off than the Ptolemaic system.
So if the Copernican system had only a handful of minor advantages, and had the substantial disadvantage of being incompatible with the current best physics, then what in the world would have motivated Copernicus to develop his system? Life is short, yet Copernicus devoted much of his life to working out his system. If there were good reasons to think that the Earth could not be in motion, then why would Copernicus spend so much of his life developing a system in which the sun was the center of the universe, with the Earth in motion around it?
This question is a good one to ponder, and one worth re-emphasizing: Copernicus spent an enormous amount of time, over the course of decades, working out his system. Yet his system is clearly at odds with all the evidence pointing toward a stationary Earth. Nor was there any new empirical evidence available to Copernicus that would have supported his view of a moving Earth. So what in the world would have motivated Copernicus to devote his life to develop a theory that seems like it could not possibly be correct? . . .
Neoplatonism
In a nutshell, Neoplatonism is sort of a "Christianized" version of Plato's philosophy. Plato lived about 400 B.C., and, roughly speaking, he believed there is a wide variety of objectively existing, non-physical, eternal "forms." These forms are the objects of knowledge, that is, when we acquire a piece of knowledge, as opposed to having a mere belief or opinion, our knowledge is knowledge of one or more of these objectively existing non-physical, eternal forms . . .
According to Plato, the forms involve not only truths of mathematics, but "higher" forms as well, such as forms of truth and beauty. The highest form of all is the form of the Good. Plato says little directly about the form of the Good. But he does make clear that this form is the highest, most important form.
Instead of trying to describe directly the form of the Good, Plato speaks metaphorically about this form. In particular, Plato always uses the sun as his metaphor for the Good. For example, Plato says that, just as the sun is the source of all life, so too the form of the Good is the source of all truth and knowledge. Likewise, in his allegory of the cave, Plato describes a prisoner who has escaped the cave and is finally able to gaze upon the sun. . .
Several hundred years after the death of Plato, the movement called Neoplatonism incorporated Plato's philosophy into Christianity . . . for a Neoplatonist, Plato's form of the Good becomes identified with the Christian God. And the sun—Plato's metaphor for the Good—now comes to represent God.
As a philosophy, Neoplatonism has come and gone at various times in western history. During the time of Copernicus, it was a not-uncommon philosophy [due, in part, to Renaissance humanism], and Copernicus himself was a Neoplatonist. If you think about it, as a Neoplatonist, the sun is the physical representation of God in the universe, and the appropriate place for the representation of God would be the center of the universe. Hence, Copernicus' Neoplatonism was part of the reason why Copernicus pursued a sun-centered view of the universe . . .
Copernicus' commitment to uniform, circular movement
[From to ancient Greeks to 16th century] most astronomers were deeply committed to the belief that the motion of the stars and planets had to be perfectly circular, and uniform in the sense of never speeding up or slowing down. In hindsight, this commitment was primarily a philosophical/conceptual commitment. Although there is a small amount of empirical evidence supporting the belief (for example, the stars to appear to move in a circular fashion), the degree of commitment to this belief far outstripped the empirical evidence for it.
Ptolemy was only able to respect the uniform motion fact by using the rather strained device of the equant point. By way of quick review, a planet such as Mars moves with uniform speed relative to an imaginary point, called the equant point. A line drawn from the equant point to Mars will sweep out equal angles in equal time, and in this sense, Mars moves with uniform speed relative to the equant point. But Mars most decidedly does not move with uniform speed relative to the Earth, and uniform speed relative to the Earth is the most natural interpretation of the uniform motion view.
Given the fact that the Ptolemaic system was able to account quite well for the empirical data, and as such was a very useful and valuable model, almost all astronomers were willing to accept the fudge factor of the equant point. Copernicus, however, was not. He was simply too committed to the uniform motion view to accept a device such as the equant, and this commitment also helped motivate him to develop a system that did not require equant points.
As with Copernicus' Neoplatonic beliefs, here again we see that it was not empirical data, but rather, philosophical/conceptual "data" that helped motivate him to develop his theory. As it turns out, this is not a particularly unusual event. In the history of science, it is often (though not always) philosophical/conceptual commitments that in part motivate scientists to develop new theories. So in this respect, Copernicus was not an unusual scientist at all.
As a final point in this section, it is worth noting that we all have such philosophical/conceptual beliefs, many of which are so embedded in our way of thinking that they appear to be straightforward empirical facts. When we look back in history, it is relatively easy to identify beliefs, such as the perfect circle and uniform motion facts, that were primarily philosophical/conceptual in nature. It is also relatively easy to see how such beliefs motivated scientists such as Copernicus. In contrast, it is very difficult to put our fingers on the philosophical/conceptual commitments of ours that are masquerading as empirical beliefs . . .
THE RECEPTION OF THE COPERNICAN THEORY
Recall that all the evidence of the time pointed to a stationary Earth, and so it seemed that Copernicus' theory could not possibly be correct. Given this, one might think that his theory would have been immediately dismissed, and would certainly not have been widely read or discussed.
But in fact, in the years following Copernicus' death (the same year his system was published), and continuing through the remainder of the 1500s, his theory was widely read, discussed, taught, and put to practical use. Part of the reason for this was that Copernicus' system was the first thorough, sophisticated astronomical system published in the 1,400 years since Ptolemy. People of his time were justifiably impressed, and Copernicus was widely referred to as a "second Ptolemy." . . .
Another reason involved the production of astronomical tables . . . In the 1500s, a new set of astronomical tables was badly needed (the previous set had been produced in the 1200s, and were out of date). As it turns out, the astronomer who produced these new tables based them on Copernicus' theory. Again, since the Copernican and Ptolemaic systems were essentially equivalent with respect to prediction and explanation, this astronomer could have used either system and arrived at about equally good tables. But he used the Copernican system, and this both publicized it and gave it added prestige.
So in the second half of the 1500s, the Copernican system was widely known, widely read, and widely taught in European universities. Importantly, though, it was taken by almost all with an instrumentalist attitude. That is, with few exceptions the Copernican system was used as a practical device, but not one that people thought reflected the way the universe really was. In short, in the late 1500s the Ptolemaic and Copernican system coexisted peacefully . . . Generally speaking, among astronomers the Ptolemaic system was taken with a realist attitude, and the Copernican system was taken with an instrumentalist attitude. That is, the Copernican system was taken as a system that was useful, though not one that reflected the way the universe really was . . .
This relatively peaceful situation would change dramatically in the early 1600s. At this time the telescope was invented, and this produced, for the first time since before recorded history, new astronomical data.
QUESTIONS:
1) If you were a scholar in the late 1500s, which system would you prefer and why? Explain.
2) What motivated Copernicus to work so hard for so long on a system that went against the evidence of a stationary Earth?
3) How was it possible to accept the Copernican system without believing the sun was really at the center of the universe?
Source: http://faculty.kirkwood.edu/ryost/hist201/Science/dewitt2004copernican.doc
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