Skip to main content

An anecdote of no contemporary significance

In the fifth century in India, astronomer Aryabhata contemplated the fact that the moon can hide the whole of the sun during a solar eclipse. The two have the same visible size from the earth, then, although it was clear to Aryabhata that the sun was a good deal larger. He discussed this in a dispassionate mathematical way, one which offended the religious sensibilities of the day. Vedic scripture suggests that the moon is farther from the earth than the sun is, which Aryabhata realized was plainly wrong.
Image result for eclipse
Indeed, another great scholar of the day,  Brahmagupta, who wrote both on scripture and on astronomy, both criticized Aryabhata for his impiety, AND then proceeded to build on Aryanhata's work in his own astronomical writings.

There the matter lay until the 11th century, when Alberuni, an Iranian/Islamic scholar of the golden age of such scholars, became fascinated with Indian culture and history.   He made this comment:

"We shall not argue with him [Brahmagupta], but only whisper into his ear: ...Why do you, after saying such words [against Aryabhata and his followers], then begin to calculate the diameter of the moon in order to explain the eclipsing of the sun, and the diameter of the shadow of the earth in order to explain the eclipsing of the moon? Why do you compute both eclipses in agreement with the theory of those heretics, and not according to the views of those with whom you think it is proper to agree?"

The answer of course to this whispered in the ear question is that those with whom one thinks it "proper" to agree are not always those with whom one in fact agrees.

But this is a story about people long dead in places far away....



Comments

Popular posts from this blog

A Story About Coleridge

This is a quote from a memoir by Dorothy Wordsworth, reflecting on a trip she took with two famous poets, her brother, William Wordsworth, and their similarly gifted companion, Samuel Taylor Coleridge.   We sat upon a bench, placed for the sake of one of these views, whence we looked down upon the waterfall, and over the open country ... A lady and gentleman, more expeditious tourists than ourselves, came to the spot; they left us at the seat, and we found them again at another station above the Falls. Coleridge, who is always good-natured enough to enter into conversation with anybody whom he meets in his way, began to talk with the gentleman, who observed that it was a majestic waterfall. Coleridge was delighted with the accuracy of the epithet, particularly as he had been settling in his own mind the precise meaning of the words grand, majestic, sublime, etc., and had discussed the subject with William at some length the day before. “Yes, sir,” says Coleridge, “it is a majesti

Five Lessons from the Allegory of the Cave

  Please correct me if there are others. But it seems to be there are five lessons the reader is meant to draw from the story about the cave.   First, Plato  is working to devalue what we would call empiricism. He is saying that keeping track of the shadows on the cave wall, trying to make sense of what you see there, will NOT get you to wisdom. Second, Plato is contending that reality comes in levels. The shadows on the wall are illusions. The solid objects being passed around behind my back are more real than their shadows are. BUT … the world outside the the cave is more real than that — and the sun by which that world is illuminated is the top of the hierarchy. So there isn’t a binary choice of real/unreal. There are levels. Third, he equates realness with knowability.  I  only have opinions about the shadows. Could I turn around, I could have at least the glimmerings of knowledge. Could I get outside the cave, I would really Know. Fourth, the parable assigns a task to philosophers

Searle: The Chinese Room

John Searle has become the object of accusations of improper conduct. These accusations even have some people in the world of academic philosophy saying that instructors in that world should try to avoid teaching Searle's views. That is an odd contention, and has given rise to heated exchanges in certain corners of the blogosphere.  At Leiter Reports, I encountered a comment from someone describing himself as "grad student drop out." GSDO said: " This is a side question (and not at all an attempt to answer the question BL posed): How important is John Searle's work? Are people still working on speech act theory or is that just another dead end in the history of 20th century philosophy? My impression is that his reputation is somewhat inflated from all of his speaking engagements and NYRoB reviews. The Chinese room argument is a classic, but is there much more to his work than that?" I took it upon myself to answer that on LR. But here I'll tak