He visitado el Panteón de París, inicialmente un templo católico-romano, que luego los revolucionarios franceses convirtieron en un edificio secular que alberga a los más sobresalientes "grandes hombres" de la république.
En el edificio hoy no sólo se encuentran los restos de Voltaire o de Malraux, del matrimonio Curie, entre muchísimos otros. Sino que además está instalado el famoso péndulo de Foucault.
Esta noche celebramos un nuevo año, vale decir, que la Tierra, nuestro planeta, completa una vuelta alrededor del sol. Hoy lo damos por sabido. Pero Galileo fue condenado en su momento por descubir la verdad mediante la observación y no por la lectura de textos sagrados. Ah, me dirán, pero después de aquella época la santa iglesia aceptó los hechos. Pues si eso creen, ¡están equivocados!
En 1615 el cardenal Bellarmine estableció que hasta que no se demostrase científicamente que la tierra gira alrededor del sol y que gira alrededor de sí misma, la iglesia de Roma no cambiaría su postura. Pues buen, no fue sino hasta 1851, sí, ¡1851!, cuando el científico francés Leon Foucault logró probar que la Tierra gira. Para ello, instaló el péndulo en el Panteón, y adivinen... ¡la iglesia se opuso!
Al final, recién en 1992, Karol Wojtila pidió perdón a Galileo, y para ello, el trabajo de Focault fue fundamental (ver fuente)
La infamia ha erigido un altar y se ha autoproclamado como autoridad. Contra ella debemos oponer la resistencia de la inteligencia. Y el año 2010, por lo visto, veremos en Chile a la infamia autoproclamarse la rectora del país.
Los dejo con una foto del Panteón, y con un video de un comercial francés de los años 70 que ha vuelto a aparecer en la TV en estos días de fiesta. Lo dan en horario diurno para que los niños se lo expliquen a los padres.
Feliz Año 2010.
12 comentarios:
¡Que descaro de la Iglesia!
Cómo se atreve a exigir pruebas científicas para demostrar las teorías científicas ¡increíble!
;)
La Infame no exigió muchas pruebas para demostrar el geocentrismo, el creacionismo y demás maravillas.
Doble estándar, que le dicen. El mismo con que condena la homosexualidad mientras ampara a Marcial Maciel o Jaime Guzmán.
Patoace: las pruebas del heliocentrismo estuvieron disposnibles para la iglesia de Roma desde el año 1543, cuando lo explicó en términos matemáticos un señor llamado Nicolás Copérnico.
Pero como las pruebas eran incomprensibles para los doctores de la iglesia romana, desde luego, tuvieron que negar la evidencia para justificar sus textos mulas.
La genialidad de Foucault no fue sólo la de demostrar con peras y manzanas, o con un péndulo, como gira la Tierra. Sino que osó usar una iglesia, el Panteón, para cerrarle el hocico, perdón, acallar las dudas a la iglesia. La iglesia más encima ¡se opuso! a que el experimento se realizase.
Esto es equivalente a que la iglesia de Roma negase que los electrones giran alrdededor del núcleo del átomo hasta que le traigan una foto de un átomo. El átomo jamás ha sido visto por el ojo humano, pero bueno, la iglesia ya pidió perdón por su estulticia, así que me imagino que el átomo no está en discusión.
Los creacionistas tampoco aceptan la evolución hasta que alguien grabe en su celular cómo una mona pare a un humano. Hasta que esa "prueba" no exista, está claro que el hombre fue creado por dios.
"La Iglesia Católica ha dado más apoyo financiero y social al estudio de la astronomía por más de seis centurias, que ninguna otra institución en el mismo tiempo, y, probablemente, que todas las instituciones juntas; esto ha sido desde la Baja Edad Media hasta la Ilustración".
Con esta afirmación contundente, J.L Heilbron comienza su libro sobre el uso de las catedrales como observatorios de astronomía (The Sun in the Church. Cathedrals as Solar Observatories. Harvard University Press, 1999).
Lo tomo del artículo "10 sacerdotes astrónomos que estudiaron los cielos":
http://www.forumlibertas.com/frontend/forumlibertas/noticia.php?id_noticia=14413
Recomiendo también estos otros. Estoy seguro que en ForumLibertas les encantará si los enlazas en tu página de apologética:
De Laponia a China: la epopeya científica de los astrónomos jesuitas
http://www.forumlibertas.com/frontend/forumlibertas/noticia.php?id_noticia=13044
¿Quién descubrió el panda y otros miles de especies? 3 misioneros zoólogos y botánicos en China
http://www.forumlibertas.com/frontend/forumlibertas/noticia.php?id_noticia=10237
Un cura y un cañón: Gassendi, entre Descartes y Galileo, mide el sonido
http://www.forumlibertas.com/frontend/forumlibertas/noticia.php?id_noticia=6761
El primer Centro de Matemáticas Avanzadas lo hizo la Iglesia: la Escuela Matemática de Amberes
http://www.forumlibertas.com/frontend/forumlibertas/noticia.php?id_noticia=6568
Marin Mersenne, el monje que inventó la comunidad científica
http://www.forumlibertas.com/frontend/forumlibertas/noticia.php?id_noticia=6663
José de Acosta: un cura evolucionista tres siglos antes de Darwin
http://www.forumlibertas.com/frontend/forumlibertas/noticia.php?id_noticia=6403
¿El Código Paccioli? El secreto del fraile amigo de Leonardo
http://www.forumlibertas.com/frontend/forumlibertas/noticia.php?id_noticia=5594
El Papa Gerberto de Aurillac, un mártir de la ciencia
http://www.forumlibertas.com/frontend/forumlibertas/noticia.php?id_noticia=5664
Como los jesuitas llenaron Europa de científicos
http://www.forumlibertas.com/frontend/forumlibertas/noticia.php?id_noticia=5801
Michael Heller, matemático, cura y fiósofo: premio Templeton 2008
http://www.forumlibertas.com/frontend/forumlibertas/noticia.php?id_noticia=10674
Físico cuántico D'Espegnat (2009): "provenimos de una entidad superior"
http://www.forumlibertas.com/frontend/forumlibertas/noticia.php?id_noticia=13306
La hermana Pajchel: física y dominica a la caza del Big Bang
http://www.forumlibertas.com/frontend/forumlibertas/noticia.php?id_noticia=11894
Por cierto Focault era un devoto catolico,Chile Liberal que me respondes o te tengo que enviar + pruebas de leyendas negras como que el papa León XII condenó la vacuna anti-viruela por \"antinatural\";infundio ya aclarado por un servidor.
How the Church Aided 'Heretical' Astronomy( http://www.nytimes.com/1999/10/19/science/how-the-church-aided-heretical-astronomy.html?pagewanted=1)
Many people know that the Roman Catholic Church once waged a long and bitter war on science, and on astronomy in particular. But that seemingly well-established fact of history, it turns out, is wrong.
While it is true that the church condemned Galileo, new research shows that centuries of oversimplifications have concealed just how hard Rome worked to amass astronomical tools, measurements, tests and lore.
In its scientific zeal, the church adapted cathedrals across Europe, and a tower at the Vatican itself, so their darkened vaults could serve as solar observatories. Beams of sunlight that fell past religious art and marble columns not only inspired the faithful but provided astronomers with information about the Sun, the Earth and their celestial relationship.
Among other things, solar images projected on cathedral floors disclosed the passage of dark spots across the Sun's face, a blemish in the heavens, which theologians once thought to be without flaw.
In a new book, ''The Sun in the Church'' (Harvard, 1999), Dr. John L. Heilbron, a historian of science, reveals the ubiquity of the solar observatories, which heretofore were little known among scholars. And he shows that the church was not necessarily seeking knowledge for knowledge's sake, a traditional aim of pure science. Rather, like many patrons, it wanted something practical in return for its investments: mainly the improvement of the calendar so church officials could more accurately establish the date of Easter.
When to celebrate the feast of Christ's resurrection had become a bureaucratic crisis in the church. Traditionally, Easter fell on the Sunday after the first full moon of spring. But by the 12th century, the usual ways to predict that date had gone awry.
To set a date for Easter Sunday years in advance, and thus reinforce the church's power and unity, popes and ecclesiastical officials had for centuries relied on astronomers, who pondered over old manuscripts and devised instruments that set them at the forefront of the scientific revolution.
According to Dr. Heilbron, the church ''gave more financial and social support to the study of astronomy for over six centuries, from the recovery of ancient learning during the late Middle Ages into the Enlightenment, than any other, and probably, all other, institutions.''
Dr. Heilbron, 65, is professor emeritus and vice chancellor emeritus at the University of California at Berkeley and a senior fellow at Worcester College, Oxford, England. He lives in England and travels widely to study old solar observatories.
In a telephone interview last week, Dr. Heilbron said he was astonished by the old instruments, which he first saw eight years ago in Bologna, Italy, at the Basilica of San Petronio.
''The church itself was beautiful, somber,'' Dr. Heilbron recalled. ''When the sun crawled across that floor, there was nothing else. That's what you had to look at. It was intense.''
After discovering that other churches throughout Europe had solar observatories, he produced a book rich in old drawings, equations, geometrical figures and astronomical lore.
Dr. Owen Gingerich, a historian in Cambridge, Mass., at the Harvard-Smithsonian Center for Astrophysics, praised the work as re-creating a lost world.
''It's a very important piece of scholarship,'' Dr. Gingerich said.
In the book and an article in The Sciences, a journal of the New York Academy of Sciences, Dr. Heilbron shows that the observatory findings (usually made in sight of a cathedral altar) often contradicted church dogma of that time.
The Jesuits, for instance, used observatories to confirm theories about Earth movement, which they were forbidden to teach.
''The church itself was beautiful, somber,'' Dr. Heilbron recalled. ''When the sun crawled across that floor, there was nothing else. That's what you had to look at. It was intense.''
After discovering that other churches throughout Europe had solar observatories, he produced a book rich in old drawings, equations, geometrical figures and astronomical lore.
Dr. Owen Gingerich, a historian in Cambridge, Mass., at the Harvard-Smithsonian Center for Astrophysics, praised the work as re-creating a lost world.
''It's a very important piece of scholarship,'' Dr. Gingerich said.
In the book and an article in The Sciences, a journal of the New York Academy of Sciences, Dr. Heilbron shows that the observatory findings (usually made in sight of a cathedral altar) often contradicted church dogma of that time.
The Jesuits, for instance, used observatories to confirm theories about Earth movement, which they were forbidden to teach.
Over the centuries, Dr. Heilbron said, observatories were built in cathedrals and churches throughout Europe, including those in Rome, Paris, Milan, Florence, Bologna, Palermo, Brussels and Antwerp. Typically, the building, dark inside, needed only a small hole in the roof to allow a beam of sunlight to strike the floor below, producing a clear image of the solar disk. In effect, the church had been turned into a pinhole camera, in which light passes through a small hole into a darkened interior, forming an image on the opposite side.
During much of the 16th, 17th and 18th centuries, Roman Catholic churches were the best solar observatories in the world. Giovanni Domenico Cassini and others used light cast through tiny holes in the churches to measure the movements of the Sun, providing an unquestionable date for Easter and aiding observations that indirectly favored the ideas condemned at the trial of Galileo. Determining Easter In A.D. 325, the Council of Nicaea decreed that Easter be celebrated on the first Sunday after the first full moon after the vernal equinox (when the hours of light and darkness are equal). Calculations were not easy and were complicated by the inexact Julian calendar. To calculate this date, astronomers created meridian lines. Telling Time The image of the noon sun on the meridian lines was also used to set the clocks and railroad schedules of many cities. Measuring the Orbit Cassini used the line to address a controversy about the solar orbit. Ptolemy had described a circular orbit with the Earth off center. Kepler proposed elliptical orbits of the planets around the Sun. In Ptolemy's model the Sun and Earth make a closer approach, resulting in a larger image on the floor. The apparent diameter of the Sun on the San Petronio's floor proved Kepler correct. HOW IT WORKED A small hole in the wall or roof allowed the Sun's image to be projected on the floor A south-north line was laid out from a point directly under the hole. At noon each day, the Sun's image would cross the line. The image would move from one end of the line during the summer solstice, when the sun stands highest in the sky, to the other end during the winter solstice. To determine the spring equinox and thus each year's Easter, the number of days, hours and minutes between appearances of the Sun at the same point were counted. (Source: The Sun in the Church, J. L. Heilbron, Harvard University Press)
The traditional view of the church's hostility toward science grew out of its famous feud with Galileo, condemned to house arrest in 1632 for astronomical heresy.
Since antiquity, astronomers had put Earth at the center of planetary motions, a view the church had embraced. But Galileo, using the new telescope, became convinced that the planets in fact moved around the Sun, a view Nicholas Copernicus, a Polish astronomer, had championed.
The censure of Galileo, at age 70, hurt the image of the church for centuries. Pope John Paul II finally acknowledged in 1992, 359 years later, that the church had erred in condemning the scientific giant.
Dr. Richard S. Westfall, a historian of science, in 1989 wrote that Rome's handling of Galileo made Copernican astronomy a forbidden topic among faithful Catholics for two centuries.
Not so, Dr. Heilbron claims. Rome's support of astronomy was considerable.
''The church tended to regard all the systems of the mathematical astronomy as fictions,'' Dr. Heilbron wrote. ''That interpretation gave Catholic writers scope to develop mathematical and observational astronomy almost as they pleased, despite the tough wording of the condemnation of Galileo.''
The golden age of the cathedral observatories came later, between 1650 and 1750, Dr. Heilbron writes, and helped to disprove the astronomical dogma that the church had defended with such militancy in the case of Galileo.
Among the best known of the rebel observers was Giovanni Cassini, an Italian astronomer who gained fame for discovering moons of Saturn and the gaps in its rings that still bear his name, as does a $3.4 billion spacecraft now speeding toward the planet.
Around 1655, Cassini persuaded the builders of the Basilica of San Petronio that they should include a major upgrade of Danti's old meridian line, making it larger and far more accurate, its entry hole for daylight moved up to be some 90 feet high, atop a lofty vault.
''Most illustrious nobles of Bologna,'' Cassini boasted in a flier drawn up for the new observatory, ''the kingdom of astronomy is now yours.''
The exaggeration turned out to have some merit as Cassini used the observatory to investigate the ''orbit'' of the Sun, quietly suggesting that it actually stood still while the Earth moved.
Cassini decided to use his observations to try to confirm the theories of Johannes Kepler, the German astronomer who had proposed in 1609 that the planets moved in elliptical orbits not the circles that Copernicus had envisioned.
If true, that meant the Earth over the course of a year would pull slightly closer and farther away from the Sun. At least in theory, Cassini's observatory could test Kepler's idea, since the Sun's projected disk on the cathedral floor would shrink slightly as the distance grew and would expand as the gap lessened.
Such an experiment could also address whether there was any merit to the ancient system of Ptolemy, some interpretations of which had the Earth moving around the Sun in an eccentric circular orbit. Ptolemy's Sun at its closest approach moved closer to the Earth than Kepler's Sun did, in theory making the expected solar image larger and the correctness of the rival theories easy to distinguish.
For the experiment to succeed, Cassini could tolerate measurement errors no greater than 0.3 inches in the Sun's projected face, which ranged from 5 to 33 inches wide, depending on the time of year. No telescope of the day could achieve that precision.
The experiment was run around 1655, and after much trial and error, succeeded. Cassini and his Jesuit allies, Dr. Heilbron writes, confirmed Kepler's version of the Copernican theory.
Between 1655 and 1736, astronomers used the solar observatory at San Petronio to make 4,500 observations, aiding substantially the tide of scientific advance.
''It's a great topic,'' Dr. Heilbron said from Belgium, adding that he was planning to write at least one more book on the hidden influence of the solar observatories.
William R. Shea, Mariano Artigas, "Galileo in Rome"
Oxford University Press, USA | 2004-10-21 | ISBN: 0195177584 | 272 pages | PDF | 7,2 MB
Galileo's trial by the Inquisition is one of the most dramatic incidents in the history of science and religion. Today, we tend to see this event in black and white--Galileo all white, the Church all black. Galileo in Rome presents a much more nuanced account of Galileo's relationship with Rome. The book offers a fascinating account of the six trips Galileo made to Rome, from his first visit at age 23, as an unemployed mathematician, to his final fateful journey to face the Inquisition. The authors reveal why the theory that the Earth revolves around the Sun, set forth in Galileo's Dialogue, stirred a hornet's nest of theological issues, and they argue that, despite these issues, the Church might have accepted Copernicus if there had been solid proof. More interesting, they show how Galileo dug his own grave. To get the imprimatur, he brought political pressure to bear on the Roman Censor. He disobeyed a Church order not to teach the heliocentric theory. And he had a character named Simplicio (which in Italian sounds like simpleton) raise the same objections to heliocentrism that the Pope had raised with
Galileo. The authors show that throughout the trial, until the final sentence and abjuration, the Church treated Galileo with great deference, and once he was declared guilty commuted his sentence to house arrest. Here then is a unique look at the life of Galileo as well as a strikingly different view of an event that has come to epitomize the Church's supposed antagonism toward science.
http://avaxhome.ws/ebooks/science_books/astronomy_cosmology/Galileo_in_Rome_The_Rise_and_Fall_of_a_Troublesome_Genius.html
Carlos,
¿Cómo explicas el caso de Georges Lemaître? ¿Acaso lo aquejaba alguna forma de esquizofrenia en la que se mezclaban la infamia y la inteligencia?
http://es.wikipedia.org/wiki/Georges_Lema%C3%AEtre
Ninguna. Lo de Lemaître se llama compartimentalización.
Lo de la Universidad de Lovaina, donde trabajó Lemaître se llama encomiable amor al conocimiento.
Lo del Vaticano se llama estulticia infame.
Publicar un comentario