From God to Newton and The Reconcilation of Science and Theology [topsciencetechnology.blogspot.com]

From God to Newton and The Reconcilation of Science and Theology [topsciencetechnology.blogspot.com]

The very squishy science of counting calories We have one standard metric in this country for the amount of energy in a given quantity of food: the calorie. Just about every food you can find in the grocery store, aside from fresh produce, comes branded with a calorie count. The new health-care ... Read more on Washington Post (blog)

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From God to Newton and The Reconcilation of Science and Theology

It is common sense that in the so-called Â"Dark AgesÂ" of the medieval Europe, theology predominated in all the area from theocracy to regalia and became the absolute authority in the spiritual world of European. Science was left no space in the magnificent palace ruled by theology and was seen as heterodoxy. At that time, the conflict in relations between science and theology was serious, or more exactly, the oppression theology put on science was cruel. For instance, Italian philosopher and scientist Bruno because of his insistence on scientific truth was burned at the stake by the Inquisition in Rome in 1600. Great physicist Galileo, for believing in and publicizing CopernicusÂ' heliocentricism, was put into prison for life.1 Under the great pressure and in the context of Western European fanaticism, there was hardly possibility and space for science to emerge. Up to 17th and 18th centuries, science began to advance rapidly and defeat theology eventually. God became Â"master not at homeÂ" and Newton became Â"chamberlaine in the worldÂ". Why did it happen in Europe? The key is to find out the origins for the rise of modern science. To see it, we first look into Western traditional weltanschauung.

Western traditional weltanschauung is a kind of dualism. Toward no matter what in nature, morality or religion, Western people often has a dualistic attitude. For example, the classical two-valued logic based on true or false duality founded by Aristotle continued to use today. Moreover, the dualism of mind and body, subject and object, noumenon and phenomenon, ideal and reality, collective and individual and so on, could easily be found here and there in Western history and culture. Especially in religious beliefs and metaphysics, Western people adhered to a dualistic position so obstinately that the transcendent world and the real world were departed completely and heaven and earth were separated absolutely.2 No matter in significance o r value, the former is always higher than the latter. Probing into the origins of the dualistic worldview, we could retrospect to ancient Greek philosophy (especially metaphysics) and Christian theology.

PlatoÂ's theory of Forms asserted that the realm of Forms and the realm of things are opposed.3 Â"The Forms are those changeless, eternal, and nonmaterial essences or patterns of which the actual visible objects we see are only poor copies.Â"4 Although Aristotle tried to overcome PlatoÂ's system of the dualism of Forms and actual things, he didnÂ't give up the dualistic idea of reality and phenomenon5, e.g. the distinction between matter and form.

Another element of Western traditional dualistic worldview is Christian theology. It is obvious that the city of God and the city of the world as well as faith and reason are resolvedly distinct in the Bible. Christian theology assured that any values and ideals that could not be fulfilled in the world could be achieved in paradise only if you affirm the existence of God and believe in God piously. If compared to the absolute Christian beliefs, any ethical or moral value or temporal ideal shows immediately insignificance in itself. For instance, JesusÂ' response to the questions about paying tax - Â"Give therefore to the emperor the things that are the emperorÂ's, and to God the things that are GodÂ's.Â"(Matthew 22: 22) typically represented the dualism of Christian theology.

The Christian theological thought above mixed with PlatoÂ's theory of Forms and AristotleÂ's metaphysics latter constructed the voluminous system of scholasticism. In more than a thousand year of the medieval ecclesiastic system, the Christian theology was the dominant ideology of Western European.

In this context, although the scientific researches were never stopping completely, the scientific seeking and the exploring of nature and even all the secular concerns confronted with such a perfect, pure and transcendental realm constructed by Christian theology were suffering despisal, neglect and oppression. Christian theology became the unique absolute standard of Western people and persecuted those disobedient. Despite that theology nearly held all the power over all the secular and holy affairs and science seldom had space to develop, the theological worldview could not be necessarily ever-victorious and ever-valid. Once coming across holistic changes or encountering the assault of heterodox thought, the faiths of Western people would be lax, which would shake and even destroy the whole Christian theological worldview.

Renaissance in the 15th and 16th century first revolted. The sense of self-awakening catalyzed by humanism and the revival of ancient Greek and Roman cultures broke down the unified complexion under the reign of theology. Man as a scientific master instead of God in the theological world became the center of social life and academic researches so that s cience gained a valuable chance to grow.6 Then Reformation, against the moral corruption of the Catholic Church and the sham of the dualistic opposite of soul and body, advocated Â"justification by faithÂ" and religious tolerance and rejected the absolute authority of and the spiritual control by the Church.7 Therefore, science got rid of the spiritual restriction of theology. Enlightenment in the 17th and 18th century in Europe further fulfilled the ideological liberation of Western European.8 Reason replaced faith and theology receded into the background. Modern science emerged as the times require.

The intellectual revolutions above are the main causes for the rise of modern science, but in the final analysis, the origins are from the collapse of Christian theological worldview and the rise of the scientific worldview. It is obvious that the collapse of Christian theological worldview was going with a series of the intellectual revolutions-Renaissance, Reformation a nd Enlightenment. But generally speaking, it could be explained in terms of the inherent problems of Christian theological worldview within and the assault of Â"heterodoxÂ" thoughts from outside.

First, the system of medieval scholasticism that wholly made a stand for Christian theology, although it tried to shorten the huge gap between reason and faith, yet because of its insistence on Â"faith superior to reasonÂ", finally could not keep the balance and harmony between faith and reason. On the one hand, J. D. ScotusÂ' theory of Â"double truthÂ" accelerated the departure of faith and reason.9 On the other hand, mysticism contended a direct encounter and mystical union with God, such as J. Eckhart said Â"God and soul were neither unaquainted nor far away, so soul was not only consistent with God, but identical with God.Â"10 Mysticism distained all secular affairs, consequently, theological dualistic worldview was transformed into a transcendental monistic worldview whic h refused any intervention of human reason. W. OckhamÂ's nominalism argued against the doctrines made up by scholasticism and the arguments of GodÂ's existence. His principle of simplicity known as Â"OckhamÂ's razorÂ" contended that Â"what can be explained on fewer principles is explained needlessly by moreÂ"11, which became a Â"prodder putting medieval theological system into disintegration.Â"12 Consequently, Western European in the late Middle Ages lost their confidence in Christian theological worldview and began to resort to reason.

Secondly, CopernicusÂ' heliocentricism affected the worldview of the current scientists and philosophers in Renaissance and geocentricism of the theological worldview was seriously challenged. Human lost the superiority constructed by Christian theology in the cosmos and the dualistic relation between heaven and the world was loose. Scientists at that time e.g. Galileo only regarded God as prime efficient cause of the physical world and deprived God of the title of final cause. Therefore, the power and the omnipotence of God were questioned. Other scientists such as Bruno because of the influence of scientific explore, mostly adopted a pantheistic position as a substitute of the theological dualistic worldview. Meanwhile, a tendency in modern philosophy gradually emerged to cooperate with science to rationalize the world. For example, Descartes Â"first made use of GodÂ's existence for the objectivity and actuality of the physical world and then locked God into coffer and explained the structure of the world in a scientific view.Â"13 As for the problem of the transcendental world in theology was Â"hangedÂ" and became a Â"pseudo-problemÂ". The pantheistic metaphysics of Spinoza excluded the existence of the transcendental world, which also gave a deathblow to the dualistic theological worldview. On the other hand, the empiricism initiated by Locke developed to Hume became a radical positivism of skepticism, which ultimately denied spiritual substance and the existence of causal necessity and denied all the attempts of the arguments of GodÂ's existence through human reason and empirical facts, which greatly fluctuated the basis of theology. KantÂ's theory of the antinomies and critical rational theology contended that the transcendental world or noumenal world, the existence of God and the immortality of soul could not be proved, consequently, theology was excluded from human knowledge. HegelÂ's rationalistic dialectic metaphysics regarded the variational process of the real world as the self-unfolding of absolute spirit and transformed the dualistic worldview into absolute idealism. The dualistic worldview was eventually discarded and Christian theological beliefs were evanesced in HegelÂ's system. Thus, reason won the advantage over faith and the scientistic worldview instead of the theological dualistic worldview became the dominant ideology of Western European.

The ris e of modern science could not begin until the traditional dualistic worldview was transformed, because weltanschauung is the ultimate understanding of the world or human life of people, which is able to potentially predominate the ultimate attitude toward and activities in life of thinkers, social workers and even the masses in a region. That is, only if the traditional theological worldview was replaced by a new reason-based worldview viz. the scientistic worldview, the rise of modern science could have ultimate assurance. In a word, the origins for the rise of modern science were the collapse of the theological dualistic worldview and the predominance of the scientific worldview.

The conversion from theology to science has both positive and negative impacts on Western history. After walking up on the fast lane of scientific development, the realistic life of Western European was greatly improved, the material civilization was rapidly progressed, the explore of nature and geography was continuously advanced and technology was dramatically reformed. Thence, Western countries made a continuous progress whereas Eastern countries fell far behind. The influence of the conversion from theology to science is unmeasurable, just as historian H. Butterfield pointed out on this problem: Â"The impact on the world culture of the rise of modern science in the 17th century could only be mentioned in the same breath with the rise of Christianity in the first century.Â"14 However, it does not mean that this conversion doesnÂ't have any negative impact on Western European. Â"Weltanschauung can be thought as a sort of comprehensive experience that most potentially affects the cultural atmosphere e.g. academic ideas, life styles, living attitudes and so on of any country and sociaty.Â"15 Accordingly, when the weltanschauung of the people in a region undergoes a right-about or fundamental conversion, the academic culture and life attitudes and behaviors will have holistic changes.

Because the traditional dualistic worldview was the dominant ideology from the Aristotle to the late Middle Ages, in which Western European soaked themselves and took it for granted all the time, the spiritual crisis of Western European was coming on the just day the theological worldview collapsed. In the context that the theological worldview nodded to its fall and nihilism was widespread around, Kierkegaard, Dostoevsky and Nietzsche etc. in 19th century inaugurated the philosophical ideas of existentialism in coincidence to save the spiritual crisis and get back the lost psychic home of Western European.

Danish philosopher KierkegaardÂ's existentialistic thought was a critical reaction to HegelÂ's rationalism, which rejected HegelÂ's neglect of theology and the problem of faith and contended that theological knowledge and Christian beliefs are subjective truth that can not be evanesced in universal objective knowledge. He thought that r ationalist Hegel and the like holded the position of the supremacy of reason and reduced the transcendental world into abstract idea, which obliterated the paradoxicality (truth as subjectivity) of theology and the non-rationality (not congruent with reason but with feelings and faith) of the dualistic worldview. Russian novelist Dostoevsky discovered the problem of fate of existence after the collapse of the theological worldview. In his novels from Crime and Punishment to The Brothers Karamazov, he discussed how to seek the spiritual way out after the comedown of faith in God. He implied that except Christian theology and beliefs, Western people could not find a savior for their spiritual crisis. Another initiator of existentialism and also a representative figure of philosophy of Will Nietzsche, though likewise criticizing rationalism, pushed the theological dualistic worldview into collapse at the same time. From the assumption of Â"God is deadÂ" (Nietzsche really believ ed that Western European had lost the theological worldview.), he claimed that all traditional morality, philosophies and theologies must be revalued with the collapse of the dualistic worldview. New values and ideals should be established by the Superperson who can harmonize the animal nature with the intellect and keep a balance between Dionysian and Apollonian elements. His theory of the Will to Power is the foundation of his philosophy of the Superperson.16

From the argument above, it is obvious that the conversion from theology to science, though brought high material civilization to the Western world, yet also produced deep spiritual crisis for Western people. The scientistic worldview in the extreme would regard reason as the unique standard to evaluate all values and exclude any other Â"unscientisticÂ" worldviews, which would further reject the value and meaning of faith and affection and completely alienate people from the consciousness of existence. Furthermo re, the development of scientific theories would have stimulated the improvement of productive technologies, which would increasingly enhance the danger of the scientific technicalization. And the maximum danger of the scientific technicalization is to eliminate reason of value by value of instrument and let people to forget the problem of existence of themselves and become the average Â"massmanÂ" or the Â"common herdÂ" degenerated from the true and individual existence in the mathematically mechanical process. In the context of religious externalization and secularization, the true Christian beliefs disappeared while the theological dualistic worldview lost its original meaning.

It is undoubted that there exist some incompatibilities between theology and science. Science (in narrow sense natural science) is the knowledge of the physical world, which mainly explains phenomena and laws of things; while theology is the knowledge of the immaterial world, which chiefly res olves the problem of faith and the transcendental world (God and heaven). Since the late Middle Ages especially modern times, Â"the contradiction and conflicts in relations between science and theology have been so serious that people always oppose them with each other that apparently cannot coexist.Â"17 We do not deny the cruel oppression on science exerted by theology in the Middle Ages and the tremendous impact on theology made by science in modern times, however, science and theology are not always Â"oil and vinegarÂ" and not capable of being conciliated. In fact, a number of eminent scientists- Isaac Newton, M. Faraday, C. Maxwell, Albert Einstein and many academicians of the Royal Society etc. all have deep faith in Christian belief or interest in theology. Some scientists even consider that science and theology are coherent and they fulfill the same mission through distinct approaches.18 In recent years, the dialogue between science and theology have been paid increas ing attention to both by scientists and theologians or philosophers of religion and various theories of the relations between science and theology or religion have been presented successively. Wang Pisheng of Hong Kong Baptist University claims that the dialogue between science and theology in recent years is not a new and rare phenomenon but a long and continuous tradition.19 He also indicated that many top scientists today are aware of the importance to learn from philosophy and theology, not only to have a deeper insight into the significance of the scientific work, but also to seek a breakthrough in their scientific research. Therefore, it is reasonable to believe that science and theology have a basis of coexistence and harmonization. If the two both understand their limits and the conjunct significance to human existence, a phase of science and theology in harmony is hopefully to come.

After experiencing the tragedies of the two World Wars and the spread of nihil ism and hedonism after the Wars, people in the New Century can still not enjoy the peaceful life from the flying development of science. The threats of the weapons of massive destruction and nuclear warfare and the crime of terrorists who killed the innocent through modern scientific technology, all of these have strengthened the uneasiness, insecurity and anxiety of people directly or indirectly. And that the tsunami aroused by the earthquake on the Indian Ocean devitalized thousands of lives at the end of last year and a trail of disasters-Pakistani earthquake, hurricanes in North America, hog cholera and birdsÂ' flu and so on latter, have made it clear that science is not omnipotent confronted with those fearful disasters; while the global humanitarian succors unprecedented since the beginning of this year have just indicated that faith and affection are the spiritual springs of human peace and solidarity. It gives us a profound revelation: the tensions and conflicts bet ween science and theology are not beneficial to human peace and development while the mutual-complement and reconciliation between them are probably the best salvation to help people above water. Just as Paul Tillich says in his Culture of Theology, Â"They should not be separated from each other; they should be aware that their isolated existence is dangerous.Â"20

A. N. Whitehead thinks that religious symbols endow human with the meaning of life; scientific modes endue people with the capability to reform nature. The influences of religion and science are so tremendous that the orientation of human history in the future is decided by how modern people look on the relations between science and religion. It shows clearly that theology and science are both the spiritual pillars indispensable of human development. We need Â'GodÂ', as well as Â'NewtonÂ'. Both of them are rooted in the basis of human inner world and point to the ultimate concern for human beings. Been aware of this, conflicts between science and theology would be overcome and science and theology both would rediscover their true existence in the mental life of human and endow man with ultimate meaning, creative wisdom and courage to love.

Note:

1 F. Engels in Dialectic of Nature(zi ran bian zheng fa): Â"Natural science sent its martyrs to the stake and the prison of Inquisition.Â" Exactly speaking, it is Christian church that sent scientific martyrs to the stake and jail.

2 Fu Weixun, From Western Philosophy to Zen Buddhism, 1989, p158.

3 As Bertrand Russell says in A History of Western Philosophy: Â"PlatoÂ's philosophy is based on the distinction between reality and phenomenon.Â"

4 Sammuel Enoch Stumpf & James Fieser, Socrates to Sartre and Beyond A History of Philosophy, Seventh Edition, 2003, p55.

5 Aristotle believed that God as pure idea, happiness and complete self-actualization is eternal and doesnÂ't have any purpose that is not fulfilled; contrarily, the sensible world is unperfect, has life and desire, and belongs to the impure idea. The idea as well represents his dualistic outlook.

6 It is asserted in A History of Europe written by 11 European historians that God and heaven were seen as the center of thought in the Middle Ages, but Renaissance drew the attention of people to man and the real world. This conversion had an impact on science. Since then, theology lost its superiority and the interest in human and nature prevailed.

7 Luther says: Â"Each Christian can interpret the Bible in his own wayÂ", which is against ecclesiastical authority, because only the Church has the power to interpret the Bible and its interpretation is the unique right one.

8 It is claimed in A History of Europe that nature according to its own law of development will result in a perfect world, so the religious and political interventions of human should be minimumÂ…reason requests man to dev elop in nature, which shows the importance of reason in the research of nature.

9 Wollf comments on ScotusÂ' theory of Â"double truthÂ" that it undoubtedly promoted the worldly research enterprise.

10 Paul Tillich, Theology of Culture, 1988.

11 Samuel Enoch Stumpf & James Fieser, Socrates to Sartre and Beyond A History of Philosophy, 7th Edit., 1966, 2003, p. 185.

12 Fu Weixun, From Western Philsophy to Zen Buddhism, 1989, p.161.

13 idem, p. 162.

14 Wang Pisheng, Â"Science seeks God: the new phenomena of the dialogue between science and theologyÂ", Report of the Research Center of Chinese Christian Religions, Second Issue, 2002.

15 Said by Fu Weixun.

16 Nietzsche writes, Â"I regard Christianity as the most fatal and seductive lie that has ever yet existed – as the greatest and most impious lieÂ", which is a fatal blame on the slavish morality of Christianity.

17 Dong Xiaochuan, Â"Science and theology: th e two pillars of Modern American CivilizationÂ", [http://xueshu.newyouth.beida-online.com/data/data.ph3]

18 idem.

19 Wang Pisheng, Â"Science seeks God: the new phenomena of the dialogue between science and theologyÂ".

20 Paul Tillich, Theology of Culture.

Alex Mingchuan Tu, Postgraduate of Research Institute of Chinese Intellectual and Cultual History, Wuhan, China P.R. 430062

Article Source: http://EzineArticles.com/?expert=Tu_Alex_Mingchuan

Question by Brandon: sCIENCE..........? wHAT HAPPENS TO THE ELEMENTS IN IRON ORE WHEN THE ORE IS MIXED WITH CARBON AND HEATED Best answer:

Answer by teachr
The pellets of Carbon hold the Iron atoms together making the mixture (alloy) stronger (harder and more brittle).

Add your own answer in the comments!

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Writing Science Poetry [topsciencetechnology.blogspot.com]

Writing Science Poetry [topsciencetechnology.blogspot.com]

Question by k23_456: sCience!!!!!!? give me prof that scientific laws can change! Best answer:

Answer by gardengallivant
Newtonian physics gave a very good model of motion mechanics, dynamics, until the speed of light was approached. Newton's laws are now considered approximations and have been added to by Einstein's model that accounts for near light speed, relativistic dynamics. The early models accounted for limits known at the time they were developed. Later modifications added to the earlier equations rather than replaced them. Newton proposed three laws. The second law, force = mass x acceleration, was not limited. However velocity does not increase infinitely. Newton - Force = rate of change of momentum Einstein - Force = (rate of change of mass) c Where c = speed of light.

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"A scientific theory isn't just a hunch or guess--it's more like a question that's been put through a lot of tests." Directed by David Cowles and Andy Kennedy. From TMBGs new DVD/CD set Here Comes Science. Available at iTunes and Amazon now! bit.ly Video Rating: 0 / 5

Writing Science Poetry

Science poetry or scientific poetry is a specialized poetic genre that makes use of science as its subject. Written by scientists and nonscientists, science poets are generally avid readers and appreciators of science and "science matters." Science poetry may be found in anthologies, in collections, in science fiction magazines that sometimes include poetry, in other magazines and journals. Many science fiction magazines, including online magazines, such as Strange Horizons, often publish science fiction poetry, another form of science poetry. Of course science fiction poetry is a somewhat different genre. Online there is the Science Poetry Center for those interested in science poetry, and for those interested in science fiction poetry The Science Fiction Poetry Association. In addition, there's Science Fiction Poetry Handbook and Ultimate Science Fiction Poetry Guide, all found online. Strange Horizons has published the science fiction poetry of Joanne Merriam , Gary Lehmann and Mike Allen.

As for science poetry, science or scientific poets like science fiction poets may also publish collections of poetry in almost any stylistic format. Science or scientific poets, like other poets, must know the "art and craft" of poetry, and science or scientific poetry appears in all the poetic forms: free verse, blank verse, metrical, rhymed, unrhymed, abstract and concrete, ballad, dramatic monologue, narrative, lyrical, etc. All the poetic devices are in use also, from alliteration to apostrophe to pun to irony and understatement, to every poetic diction, figures of speech and rhythm, etc. Even metaphysical scientific poetry is possible. In his anthology, The World Treasury of Physics, Astronomy, and Mathematics, editor Timothy Ferris aptly includes a section entitled "The Poetry of Science." Says Ferris in the introduction to this section, "Science (or the 'natural philosophy' from which science evolved) has long provided poets w ith raw material, inspiring some to praise scientific ideas and others to react against them."

Such greats as Milton, Blake, Wordsworth, Goethe either praised or "excoriated" science and/or a combination of both. This continued into the twentieth century with such poets as Marianne Moore, T. S. Eliot, Robinson Jeffers, Robert Frost and Robert Hayden (e.g. "Full Moon"--"the brilliant challenger of rocket experts") not to mention many of the lesser known poets, who nevertheless maintain a poetic response to scientific matters. Says Ferris, "This is not to say that scientists should try to emulate poets, or that poets should turn proselytes for science....But they need each other, and the world needs both." Included in his anthology along with the best scientific prose/essays are the poets Walt Whitman ("When I Heard the Learn'd Astronomer"), Gerard Manley Hopkins "("I am Like a Slip of Comet..."), Emily Dickinson ("Arcturus"), Robinson Jeffers ("Star-Swirls"), Richard Ryan ("Galaxy"), James Clerk Maxwell ("Molecular Evolution"), John Updike ("Cosmic Gall"), Diane Ackerman ("Space Shuttle") and others.

Certainly those writing scientific poetry like those writing science fiction need not praise all of science, but science nevertheless the subject matter, and there is often a greater relationship between poetry and science than either poets and/or scientists admit. Creativity and romance can be in both, as can the intellectual and the mathematical. Both can be aesthetic and logical. Or both can be nonaesthetic and nonlogical, depending on the type of science and the type of poetry.

Science poetry takes it subject from scientific measurements to scientific symbols to time & space to biology to chemistry to physics to astronomy to earth science/geology to meteorology to environmental science to computer science to engineering/technical science. It may also take its subject from scientists themselves, from Brahmagypta to Ei nstein, from Galileo to Annie Cannon. It may speak to specific types of scientists in general as Goethe "True Enough: To the Physicist" in the Ferris anthology. (Subsequent poets mentioned are also from this anthology.)

Science poetry may make use of many forms or any form from lyrical to narrative to sonnet to dramatic monologue to free verse to light verse to haiku to villanelle, from poetry for children or adults or both, for the scientist for the nonscientist or both. John Frederick Nims has written for example, "The Observatory Ode." ("The Universe: We'd like to understand.") There are poems that rhyme, poems that don't rhythme. There's "concrete poetry" such as Annie Dillard's "The Windy Planet" in which the poem in in the shape of a planet, from "pole" to "pole," an inventive poem. "Chaos Theory" even becomes the subject of poetry as in Wallace Stevens' "The Connoisseur of Chaos."

And what of your science and/or scientific poem? Think of all the tec hniques of poetry and all the techniques of science. What point of view should you use? Third person? First person, a dramatic monologue? Does a star speak? Or the universe itself? Does a sound wave speak? Or a micrometer? Can you personify radio astronomy?

What are the main themes, the rhythms? What figures of speech, metaphors, similes, metaphor, can be derived from science. What is your attitude toward science and these scientific matters?

Read. Revise. Think. Proofread. Revise again. Shall you write of evolution, of the atom, of magnetism? Of quanta, of the galaxies, of the speed of sound, of the speed of light? Of Kepler's laws? Shall you write of the history of science? Of scientific news?

Read all the science you can.

Read all the poetry you can.

You are a poet.

You are a scientist.

What have you to say of the astronomer, the comet, of arcturus, of star-sirls, of galaxies, of molecular evolution, of atomic a rchitecture, of "planck time" to allude to other poetic titles.

What does poetry say to science?

What does science say to poetry?

Susan Shaw is a freelance writer and web content writer. Her articles and web content appear online. Susan Shaw is an affiliate of The Book Store/The Science Library, [http://thebookstore.vstoremarket.com/index.htm] (For The Science Library, put "Science" in their search engine.)

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All These Worlds Are Yours - The Appeal of Science Fiction [topsciencetechnology.blogspot.com]

All These Worlds Are Yours - The Appeal of Science Fiction [topsciencetechnology.blogspot.com]

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Decoding the Science of Sleep David K. Randall, author of "Dreamland: Adventures in the Strange Science of Sleep," talks about the problem and some steps to improve sleep. The accident was a fatal reminder of the power of something prosaic that most of us typically don't give much ... Read more on Wall Street Journal

All These Worlds Are Yours - The Appeal of Science Fiction

I've been fascinated with science fiction stories for as long as I can remember, although, I must confess, I never thought of science fiction as being mainstream literature. I, like many readers, pursued science fiction as a form of escapism, a way to keep up with speculation on recent scientific discoveries, or just a way to pass the time.

It wasn't until I met with my thesis adviser to celebrate the approval of my paper that I had to think about science fiction in a new light. My adviser works for a large, well-known literary foundation that is considered to be very "canonical" in its tastes. When he asked me if I liked science fiction, and if I would be willing to select about one hundred stories for possible inclusion in an anthology that they were thinking about producing, I was somewhat surprised. When he told me it might lead to a paying gig, I became even more astounded. I went home that afternoon feeling very content: my paper had been approved, and I mi ght get a paying job to select science fiction, of all things.

Then it hit me: I'd actually have to seriously think about some sort of a method to select from the thousands of science fiction short stories that had been written in the past century. When I considered that the ideals of the foundation would have to be reflected in the stories which I selected, something near panic set in: science fiction was not part of the "cannon."

"While I pondered weak and weary, over many a quaint and curious volume of forgotten lore," I reached a decision: I'd first try to figure out what science fiction "was," and then I'd develop a set of themes that related to the essence of science fiction. So, armed with this battle plan, I proceeded to read what several famous authors had to say about science fiction. This seemed simple enough, until I discovered that no two authors thought science fiction meant quite the same thing. Oh, great, thought I: "nevermore." (Sorry, Edgar, I c ouldn't resist).

Having failed to discover the essence of science fiction, I selected four authors whose work I liked to try to determine what they contributed to the art of science fiction. The authors were: Isaac Asimov, Robert Silverberg, Orson Scott Card, and Arthur C Clarke. At the time, I didn't realize that two of the authors, Asimov and Clarke were considered "hard" science fiction writers, and the other two, Silverberg and Card, were considered "soft" science fiction writers.

So, you might ask: what is the difference between "hard" and "soft" science fiction. I'm glad you asked, else I would have to stop writing right about now. "Hard" science fiction is concerned with an understanding of quantitative sciences, such as astronomy, physics, chemistry, etc. "Soft" science fiction is often associated with the humanities or social sciences, such as sociology, psychology or economics. Of course, some writers blend "hard" and "soft" science fiction into their w ork, as Asimov did in the Foundation trilogy.

So, having selected the authors, I was ready to proceed to my next challenge, which you can read about in the next installment of the series.   "All these worlds are yours:" the Appeal of Science Fiction, Part II

In the first part of the series, I mentioned that I'd been given an assignment to select approximately one hundred science fiction short stories for inclusion in an anthology that was being considered by a literary foundation. Originally, I'd intended to find the "essence" of science fiction, and then select stories that reflected this essence. Unfortunately, this turned out to be nearly impossible, since different authors had different ideas about what constituted science fiction.

So, I took the easy way out, I selected four authors whose works appealed to me, and hoped that I could make selection based upon my familiarity with their works. My selection process resulted in four authors who have been writing science fiction for thirty years or more: Isaac Asimov, Robert Silverberg, Orson Scott Card, and Arthur C Clarke. As it turned out, two authors were considered "hard" science fiction writers, and two were considered "soft" science fiction writers.

Well, I finally had a plan. And then the wheels fell off. I still needed some sort of selection criteria, or I'd have to develop one as I read. So, I did what anyone in my place would have done. I started reading. I read, and read some more, and then... I read some more. Over three thousand pages and three hundred short stories, in fact. I was almost ready to make a stab at a selection process; almost, but not quite.

What, three thousand pages, and still can't figure out how to start? How could this be? Okay, so I'm exaggerating a little bit. I started to break the stories up into groupings around general themes-it helps when I organize things into groups, so I can apply some sort of selection criteria for seemi ngly unrelated data points (who says that thirty years in business doesn't have its rewards)? Gradually, I began grouping the stories into several broad headings: scientific discoveries; life-forms (which included aliens, man-made life and artificial life); the search for meaning (which includes the search for God or the gods); the death of a group of men, a nation, race, or system; the meaning of morality.

Now I admit, these groupings may be arbitrary, and may in fact reflect my perspective on things, but I had to start somewhere. The strange thing was that these grouping tended to repeat, no matter who the author was. When I thought about it, these same types of concerns are mirrored in the more "canonical" texts that are taught in school. So, what makes science fiction different from the mainstream texts taught in colleges and universities across the country?

Once again, I'm glad you asked that, because it is a perfect lead-in to the next part of the series. â €ƒ "All these worlds are yours:" the Appeal of Science Fiction, Part III

I guess that the main difference between science fiction and the more acceptable or "canonical" type of fiction must arise either from the themes employed, or the subject matter. In part two of this series, I mentioned that the themes employed by science fiction, namely: the search for life, identity, the gods, and morality are similar to those themes employed in "canonical" literature. By the process of subtraction, that leaves subject matter as the primary difference between the two genres.

So, by subject matter, we must mean science, since we've already covered fiction ("when you has eliminate the impossible, whatever is left, no matter how improbable, must be the truth," as Sherlock Holmes would say). So, we must infer that science is the factor which differentiates science fiction from traditional fiction. By this definition, several traditional pieces of fiction must be considered scie nce fiction. As an example, The Tempest, by William Shakespeare has often been cited as a type of science fiction if we expand the category to include those works which incorporate current science into their works. But wait, you say, The Tempest does not incorporate science into its construction. Oh really, I reply, the English were just beginning to settle the New World in earnest when the play was written ("Oh, brave new world that has such people in't.") Besides, you reply, if anything, it is more fantasy than science fiction. Splitting hairs, I reply.

What then of John Milton, I ask? John Milton... why, he's so boring and well, unread these days, you reply. Of course he is, but that's beside the point. What about Paradise Lost, I rejoin? What about it, you reply (and then in a very low voice... I've never read it). The scene where Satan leaves hell and takes a cosmic tour before alighting on Earth and Paradise has been described by many critics as being the first i nstance of an author providing a cosmological view of the heavens. In fact, Milton scholars point to the fact that Milton, in the Aereopagitica claims to have visited Galileo Galilei at his home in Italy. These same critics also refer to the fact that Milton taught his nephews astronomy, using several texts that were considered progressive in their day. Still, most critics would fall on their pens (swords being so messy and difficult to come by these days), rather than admit to Paradise Lost being... gasp, science fiction.

Still not convinced; what do you say about Frankenstein? You say it made for several interesting movies, but really, the creature was overdone; bad make-up and all that. I reply: the make-up is irrelevant; for that matter, so are many of the films, which don't do justice to Mary Shelley's novel. She didn't even write the novel, you reply. Oh no, not another apologist for Percy Bysshe Shelley writing the novel. Let me state unequivocally that I don't care whether Mary or Percy wrote the novel: it is often cited as the first instance of science fiction. But where is the science, you ask: it is only alluded-to. That's' why it's also fiction, I retort.

So, where are we? I think we've managed to muddle the waters somewhat. It appears that the element of science is needed for science fiction, but the precedents for science being contained in a fictional work, are somewhat troubling. Maybe in the next section, we should examine "modern" science fiction and try to determine how science plays a part in works of the twentieth and twenty-first centuries.  

"All these worlds are yours:" the Appeal of Science Fiction, Part IV

Up till now, we've defined science fiction as part science, and part fiction. No real revolutionary concept there. I've tried to show how earlier works could be considered science fiction, with mixed results. I've also said that works of the twentieth century would be easier to classify as s cience fiction, because they incorporate more elements of leading-edge science into their writing.

To use two brief examples, the Foundation trilogy by Isaac Asimov is often considered a "soft" science fiction work, relying more on the social sciences than the physical sciences in the plot line. In the story, Asimov posits the creation of a foundation that relies on psychohistory, a kind of melding of group psychology and economics that is useful in predicting and ultimately molding, human behavior. Anyone who has been following the stock and financial markets over the past year can attest to the element of herd mentality which permeates any large scale human interaction. The theme of shaping human dynamics through psychohistory, while somewhat far-fetched is not beyond the realm of possibility (and would, no doubt, be welcomed by market bulls right about now).

A second example from Asimov, that of the three laws of robotics, has taken on a life of its own. Asimo v began developing the laws of robotics to explain how a robot might work. The three laws were postulated as a mechanism to protect humans and robots. He did not expect the laws to become so ingrained into the literature on robots; in fact, the laws have become something of a de facto standard in any story or novel written about artificial life, as Asimov has noted in several essays.

The case of Asimov's three laws of robotics influencing other writers is not unusual. In the case of Arthur C. Clarke, his influence is felt beyond writing and extends to science as well. Clarke is the person responsible for postulating the use of geo-synchronous orbit for satellites, and the makers of weather, communications, entertainment and spy satellites owe him a debt of gratitude for developing this theory. He anticipated the manned landing on the moon, and many discoveries made on Mars, Jupiter, Saturn and their many moons.

Consider also, Orson Scott Card, whose novel Speaker for the Dead, postulates a world-wide communication network that is uncannily similar to the world-wide-web and predated the commercial internet by some fifteen to twenty years.

It appears then, that science fiction writers popularize science, provide their readers with a glimpse of the possibilities of new inventions and theories, and sometimes, anticipate or even discover new uses for technology. But there's still an element missing in our definition of science fiction, that of the fiction side of the equation. We'll explore the fiction side of science fiction in the next installment.   "All these worlds are yours:" the Appeal of Science Fiction, Part V

Good literature requires a successful plot, character development, and an emotional appeal in order to be successful. Science fiction is no different than traditional forms of fiction in this regard. We've talked about plot and content (science) in earlier installments. In this installment, I'd like to talk a bout the emotional reactions generated by science fiction.

Broadly speaking, I think science fiction appeals to the following emotional responses: terror, the joy of discovery, awe and wonder, a lassitude born of too many space flights or too many worlds, and a sense of accomplishment. The instances of terror in science fiction are well documented: for anyone who has seen Alien for the first time, terror is a very real emotion. Many science fiction and horror writers as well, make good use of the emotion of terror. An effective use of terror is important, however. Slasher movies use terror, but they sometimes degenerate into an almost parodic exercise of who can generate the most gore per minute. True terror is a case of timing and the unexpected. That's why Arthur C Clarke's story entitled "A Walk in the Dark" is so effective. The author sets-up the BEM (bug-eyed monster, from Orson Scott Card) as a pursuing agent; the protagonist has no idea that the monster will act ually wind-up in front of him.

As to the joy of discovery, this emotion can work in reverse. In Orson Scott Card's brilliant short story and novel, Ender's Game, the child protagonist learns that the war games he was practicing for were actually the real thing. His surprise, remorse and confusion have profound effects on his psyche, and set the stage for his attempts later in life to attain some sort of recompense for the race which he and his cohorts destroyed.

Robert Silverberg's works evoke a feeling of dj-vu, a sense of being on too many worlds or too many travels; a moral ennui not found in many writers. Yet somehow, he transcends this eternal boredom to reveal with startling clarity that something lies beyond; if only a sought after end.

Perhaps no other science fiction author offers a sense of wonder and discovery, a sense of joy de vivre, as does Arthur C Clarke. In story after story, Clarke expounds on new worlds, new discoveries, new possibilities ("all these worlds are yours..."). His love of the cosmos is rooted in his love of astronomy and physics, and is bundled together with a love of mankind that makes his work so inspiring and evergreen.

But what of our final category, that of a sense of accomplishment? Each of these writers talks in some way to the human experience. In bridging the worlds of science and fiction, in writing to our fears, hopes, joys and sorrows, each of these authors stakes a claim to be included among the list of canonical authors. In "Nightfall," Arthur C Clarke writes of the effects of an atomic war, and thinks back to an earlier time. He is staking his claim to posterity when he writes:

Good freed for Iesvs sake forbeare,

To dig the dvst enclosed heare

Blest be ye man yt spares thes stones,

And cvrst be he yt moves my bones.

Undisturbed through all eternity the poet could sleep in safety now: in the silence and darkness above his head, the Avon was seeki ng its new outlet to the sea.

For Sir Arthur was paying his respects to the Bard, and claiming his place in the pantheon of the great English writers.

Author Biography

Peter Ponzio, the author of Children of the Night, is a CPA with over 30 years experience in Corporate Finance, holding positions as divergent as Treasurer, VP of Sales Administration, Vice President of IT, and General Manager of an internet start-up company in the late 1990s, and CFO at a subsidiary of a Fortune 100 company.

Mr. Ponzio graduated with a degree in English literature from Loyola University of Chicago, and an MA in Literature from Northwestern University.

Peter's website can be reached at http://www.peterjponzio.com

Article Source: http://EzineArticles.com/?expert=Peter_Ponzio

Question by : SCIENCE????????????????????????????????? gahhhh i hate science! anyway, we have to find manuplitive and responding variblies for my question. My question is how many of the barn owls prey are herbivores, omnivores, or carnivores. I neeeeeeeed help. btw, this is 6th grade Advanced Science. and please, no rude comments... i really need help. Best answer:

Answer by Matthew
I'm not sure from the description you've given of your question whether it has any manipulative or responding variables. Here are some links which give examples of experiments which do have manipulative / responding (or sometimes called dependent / independent) variables. http://www.sciencebuddies.org/science-fair-projects/project_variables.shtml http://www.ncsu.edu/labwrite/po/independentvar.htm http://docs.google.com/viewer?a=v&q=cache:J6gi3jJwNb8J:user.fsd1.org/MeganAMoore/Extra%2520Practice/Process%2520Skills/Variable%2520practice%2520ANSWERS.doc In your case, you have a barn owl and some prey which might be herbivore, omnivore or carnivore, but I can't see what the 'cause and effect' you're trying to measure could be. If your question was something like "Does an owls size depend on its prey" then you could say the manipulative variable would be the prey (look for types of owls with different prey) and the responding variable is the owl's size (are they different sizes when the prey is different?). Can you see how that's different to your question? I think the way your question is worded makes it sound like a 'survey' rather than an 'experiment' question, which is probably why you're finding it difficult to identify the variables. Hope that helps.

Know better? Leave your own answer in the comments!

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Renaissance Science, Registered 21st Century Rebirth Document [topsciencetechnology.blogspot.com]

Renaissance Science, Registered 21st Century Rebirth Document [topsciencetechnology.blogspot.com]

Question by Hello: Science??? Can anyone find short science news articles for me?? Please be specific and give me specific articles, thx! Best answer:

Answer by Bruce J
Type "science news" into any search engine. Yahoo is showing over ONE BILLION hits. You should be able to find something.

Know better? Leave your own answer in the comments!

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Predicting Crime: Police Work As a Science Predicting Crime: Police Work As a Science. Predicting Crime: Police Work As a Science. Aug. 3, 2012 - Information Technology is helping police predict where and when criminal activity is likely to occur, so officers can stop crime before it starts ... Read more on Washington Post

Renaissance Science, Registered 21st Century Rebirth Document

This essay is the birth certificate of the 21st Century Renaissance. It shows how the life-science of the Classical Greek era's Humanities has been upgraded in order to bring balance into Western technological culture. Many philosophers have warned that the fate of human civilisation depends upon achieving that goal.

The ancient Greek Parthenon represented a Greek life-science culture, symbolising concepts of political government long lost to modern Western science. The Ottoman military once stored gunpowder in the Parthenon and in1687 a Venetian mortar round blew the building into ruin. Recent restoration techniques using computers revealed that strange illusionary optical engineering principles had been used in the building's construction. We know that they were associated with the mathematics of the Music of the Spheres that Pythagoras had brought back from the Egyptian Mystery Schools. We also know that Plato considered that any engineer who did not understan d about spiritual optical engineering principles was a barbarian.

Harvard University's Novartis Chair Professor, Amy Edmondson, in her online biography of Buckminster Fuller, The Fuller Explanation, wrote about how Fuller had plagiarised Plato's spiritual engineering discoveries and used them to derive his life-science synergistic theories. Those theories, which completely challenged the basis of the 20th Century Einsteinian world-view are now the basis of a new medical science instigated by the three 1996 Nobel Laureates in Chemistry. During the 21st Century the complex Fullerene geometrical reasoning has brought about the rebirth of the lost ancient Greek optical science of life. This is now rewriting Western technological culture, so there is a need to know why Buckminster Fuller wrote that this reunification provides a choice between Utopia or Oblivion.

After presenting complex geometrical reasoning, Professor Edmondson wrote, "By now familiar with Fuller's u nderlying assumptions, we shall take time out to introduce some background material. The origins of humanity's fascination with geometry can be traced back four thousand years, to the Babylonian and Egyptian civilisations; two millennia later, geometry flourished in ancient Greece, and its development continues today. Yet most of us know almost nothing about the accumulated findings of this long search. Familiarity with some of these geometric shapes and transformations will ease the rest of the journey into the intricacies of synergetics."

Human survival now depends upon a more general understanding that ethics is not about how science is used but about what is the ethical form of the spiritual, or holographic structure of science itself. There is no need for the reader to become conversant with the complex geometrical equations suggested by Professor Amy Edmondson, in order to follow the journey of ethical logic from ancient Egypt to the 21st Century Renaissance. How ever, before undertaking that journey we need to realise the nightmare scenario that the unbalanced 20th Century understanding of science has forced global humanity to endure and which Buckminster Fuller warned about.

In 1903, Lord Bertrand Russell's book A Freeman's Worship was published, containing his vision of A Universe in Thermodynamic Ruin. This nightmare mathematical assessment of reality stated that all the most ennobling thoughts of humankind amounted to nothing at all and all life in the universe must be destroyed. Lord Russell wrote that humans must endure, with total despair, the hopelessness of living within a reality that was totally governed by a lifeless energy law that Einstein was to call The Premier law of all science.

The name of the law governing 20th Century technological culture is the Second Law of Thermodynamics. It is also known as the Universal heat death law or, the Law of Universal chaos.

That law demands the total extinction o f all life in the universe when all heat is dissipated into cold space. As a result of that law, all life sciences, including global economic rationalism, can only be about species moving toward this imaginary heat death extinction.

Buckminster Fuller's life-science energy does not obey the heat death law. It is based instead upon fractal logic, which exists forever. Einstein's governing death-science law is the correct basis of modern chemistry, but that chemistry is balanced by Plato's spiritual engineering principles, or the functioning of Fullerene holographic 'chemistry'. While mainstream science does indeed accept that fractal logic extends to infinity, no life science within the Western technological culture can possibly be part of its workings. That mindset can be a serious distraction to biologists who seek to associate rain cloud fractal logic with the effects of climate change upon human evolution.

In 1996 within an Open Letter to the Secretariat of th e United Nations on behalf of the Science-Art Research Centre of Australia, Australian National Library Canberra Australian Citation RECORD 2645463, a complaint was made that the Australian Government was unintentionally committing a major crime against humanity for endorsing a totally entropic educational system governed by the second law of thermodynamics. At the United Nations University in Washington the complaint was handed to the United Nations University Millennium, Project-Australasian Node, for investigation. Seven years of peer reviewed research ensued, concluding that the complaint was justified. In 2006 a formal Decree of Recognition was issued by the Australasian Division of the United Nations University Millennium Project, attesting to the urgent global importance of this issue.

Having contrasted the 21st Century rebirth of Classical Greek fractal logic life-science - the New Renaissance, with the 20th Century nightmare, we can follow Professor Amy Edmond son's advice to begin our journey of ethical understanding from ancient Egypt. (George Sarton's, A History of Science argues that ancient Kemetic theories of Egypt were scientific and established the foundations of later Hellenistic science).

The ability of the ancient Egyptian Old Kingdom to reason that two geometries existed to balance the workings of the universe was praised by the Greek philosopher Plato, whose fundamental idea was that "All is Geometry". Old Kingdom wall paintings depicted that evil thoughts prevented evolutionary access to a spiritual reality. The geometry used to survey farm boundaries lost each year when the River Nile flooded was quite different from the sacred geometries basic to Egyptian religious ceremonies.

The BBC television program about the collapse of the Egyptian Old Kingdom by Professor Fekri Hassan of the Institute of Archaeology, University College, London, explained that some 4000 years ago, a prolonged drought collapsed the First Kingdom, soon after the death of King Pepy II. Professor Hassan explains that 100 years after the collapse, hieroglyphs record that Egyptian government was restored when the people insisted that the ethics of social justice, mercy and compassion were fused into the fabric of political law. It is rather important to realise that at that point of time in history, ethics associated with fractal geometrical logic had been fused into a political structure.

During the 6th Century BCE the Greek scholar Thales went to Egypt to study the ethics of life-science at the Egyptian Mystery schools and he advised Pythagoras to do the same. Pythagoras learned that evolutionary wisdom was generated by the movement of celestial bodies, which the Greeks called The music of the Spheres. It was thought that this harmonic music could transfer its wisdom to the atomic movement of the soul through the forces of harmonic resonance, such as when a high note shatters a wine glass.

Th e Platonic tradition of Greek philosophy was to fuse ethics into a model of reality called the Nous, postulated by the scientific thinker Anaxagoras. The Nous was a whirling force that acted upon primordial particles in space to form the worlds and to evolve intelligence. The ancient Greeks decided to invent science by fusing further ethics into the fractal logic structure of the Nous. The harmonic movement of the moon could be thought to influence the female fertility cycle and this science could explain a mother's love and compassion for children. The Classical Greek science was about how humans might establish an ethical life-science to guide ennobling political government. The idea was, that by existing for the health of the universe, human civilisation would avoid extinction.

The Classical Greek life-science was constructed upon the concept of good and evil. Good was For the Health of the Universe. A very precise definition of evil is found in Plato's book, The Ti maeus. Evil was classified as a destructive property of unformed matter within the physical atom.

The ancient Greek atom was considered to be physically indivisible and it can be considered that the anti-life properties of nuclear radiation had been classified as evil. Modern chemistry is constructed upon the logic of universal atomic decay, which is governed by the second law of thermodynamics. The Egyptian concept of evil thought processes leading to oblivion echoes Plato's and Buckminster Fuller's concepts of an oblivion brought about through an obsession with an unbalanced geometrical world-view.

The Max Plank Astrophysicist, Professor Peter Kafka, in his six essays entitled The Principle of Creation and the Global Acceleration Crisis, written over a period from 1976 to 1994, predicted the current global financial collapse being brought about by "scientists, technologists and politicians" who had an unbalanced understanding of the second law of thermodynamics . Kafka wrote in chapter four, entitled Ethics from Physics, that the second law of thermodynamics had been known for centuries. Kafka realised that it had various other names throughout history such as Diabolos, the Destroyer of Worlds, the evil god of Plato's Physics of Chaos, now the god of modern Chaos Physics.

The science to explain a mother's love for children involving both celestial and atomic movement became associated with the Science of Universal Love taught in Greece during the 3rd Century BCE.

Julius Caesar's colleague, the Historian Cicero, recorded during the 1st Century BCE, that this science was being taught throughout Italy and across to Turkey by teachers called 'saviours'. He considered that such teaching challenged Roman political stability. During the 5th Century some 1000 years of fractal logic scrolls held in the Great Library of Alexandria were burned. The custodian of the library, the mathematician Hypatia, was brutally murdered by a Chr istain mob during the rule of Pope Cyril. Hypatia's fractal logic life-science was condemned by St Augustine as the work of the Devil. In his The Decline and Fall of the Roman Empire, Edward Gibbon marked Hypatia's murder as the beginning of the Dark Ages.

Encyclopaedia Britannica lists St Augustine as the mind which mostly completely fused the Platonic tradition of Greek philosophy with the religion of the New Testament, influencing both Protestant and Catholic religious belief in modern times. His translation of Plato's atomic evil as female sexuality, influenced the 13th Century Angel Physics of St Thomas Aquinas, known as History's Doctor of Science. During the mid 14th Century until the mid 17th Century, Angel Physics was used to legalise the imprisonment, ritualistic torture and burning alive of countless women and children. The argument that Augustine's banishment of fractal life-science logic in the 5th Century was responsible for Western life-science becoming obsessed with the second law of thermodynamics can be validated.

The Reverend Thomas Malthus derived his famous Principles of Population essay from the writings of St Thomas Aquinas and used it to establish the economic and political policies of the East India Company. Charles Darwin, employed by that company, cited Malthus' essay as the basis of his survival of the fittest life-science. Darwin, in the 18th Century, held the essay as synonymous with the second law of thermodynamics.

Plato's Academy had been closed for being a pagan institution in 529 by the Christian Emperor Justinian, Banished Greek scholars fled to Islamic Spain where their theories were tolerated. The Golden Age of Islamic science, from which Western science emerged, included the Translation School in Toledo. Islamic, Christian and Jewish scholars worked together to translate the lost Greek ideas into Latin. The Franciscan monk, Roger Bacon, during the 13th Century studied work from Jewish sch olars familiar with the research undertaken at the Toledo school. Pope Clement IV encouraged Bacon to write his pagan ideas in secret, but after the death of Clement IV, Roger Bacon was imprisoned by the Franciscans.

Roger Bacon developed ideas about flying machines, horseless carriages,submarines and self propelling ships from the same Islamic source that later inspired Leonardo da Vinci. Roger Bacon studied the optics of Plato and the upgrading of Plato's optics by Islamic scholars. Unlike Leonardo, Roger Bacon agreed with Al Haytham, History's Father of Optics, that the eye could not be the source of all knowledge, an erroneous idea of reality that Descartes and Sir Francis Bacon, the Renaissance author and father of inductive reasoning, used to usher in the age of industrial entropic materialism. Thomas Jefferson, inspired by Francis Bacon's vision of a great Empire for All Men based upon all knowledge from the eye, depicted the concept onto the Great Seal Of Ameri ca.

Cosimo Medici, with the help of Sultan Memhed II, re-established Plato's Academy in Florence during the 15th Century. Cosimo appointed Marcilio Ficino as its manager. Ficino wrote about the Platonic love associated with the Music of the Spheres influencing the atoms of the soul. He carefully avoided serious charges of heresy by placing eminent Christian figures into his writings and paintings associated with the new Platonic Academy. Two famous paintings commissioned by the Medici that survived the Great Burning, instigated by the Christian Monk Savarola, illustrated Ficino's cunning.

In 1480 Botticelli was commissioned to paint a portrait of St Augustine in His Study, in which a book is depicted opened at a page displaying Pythagorean mathematics. Alongside the written formulae is an instrument for observing celestial movement. Augustine is gazing directly at an armillary sphere, an instrument used to calculate data relevant to Pythagoras' Music of th e Spheres. The Saint's halo, accepted at that time as representing the consciousness of the soul, upon close examination, has a spherical book-stud within its orbit, depicting Ficino's atom of the soul responding to the Music of the Spheres.

At the same time that Botticelli was commissioned to paint Augustine's portrait, Ghirlandhiao was commissioned to paint a portrait of Augustine's close colleague, St Jerome in His Study. Again, with careful examination, Jerome's halo can be seen to have a spherical bookstud placed into its orbit, demonstrating that Botticelli's depiction of the atom of the soul associated with the Music of the Spheres was not coincidental. Both Botticell and Ghirlandaio were mentors to Leonardo da Vinci.

By realising that Roger Bacon's knowledge of Platonic optics was generally superior to Leonardo's, the Science-Art Research Centre of Australia, in collaboration with a cancer research team at the University of Sydney, during 1986, was able t o successfully modify the optical key to Leonardo's da Vinci's Theory of Knowledge. This discovery also corrected the optics understanding of Descates, Sir Francis Bacon, Lord Russell, Emmanuel Kant, Albert Einstein and other scientists who considered Al Haitham's optics as being industrially impractical.

The Science-Art Research Centre's correction to the crucial optics key was published in a Science-Art book launched in Los Angeles in 1989 under the auspices of the Hollywood Thalian Mental Health Organisation. In 1991 the Nobel Prize in Physics was awarded to Peirre de Genes for his theories about liquid crystal optics. In the following year the vast new science and technology, predicted by the Science-Art Centre's correction of da Vinci's work, was discovered The principal discoverer, Professor Barry Ninham of the Australian National University, later to become the Italy's National Chair of Chemistry, wrote that the Centre's work encompassed a revolution of thought, as important to science and society as the Copernican and Newtonian revolutions.

Leonardo da Vinci was certainly a great genius, but he was not really the Man of the Renaissance at all, because he was unable to comprehend the life-energy basis of Plato's spiritual optical engineering principles. He had attempted to develop the relevant optics for several years then reverted back to what Plato had referred to as the engineering practices of a barbarian. On the other hand, Sir Isaac Newton, was a genuine Man of the Renaissance, as his unpublished papers, discovered last century revealed. His certain conviction that "a more profound natural philosophy existed to balance the mechanical description of the universe," was based upon the same physics principles that upheld the lost Classical Greek Era's science of life and they are now at the cutting edge of fractal logic quantum biology.

The 20th Century began with the aforesaid Lord Bertrand Russell's horrific acquies cence to enslavement by the second law of thermodynamics in 1903, followed in 1905 by Einstein's unbalanced E=Mc2. TIME Magazine's Century of Science lists Maria Montessori as the greatest scientist of 1907. Her association with President Woodrow Wilson, Alexander Graham Bell, Thomas Jefferson and Teildard de Chardin demonstrated how the entropy law embraces Plato's definition of evil. Montessorri called the second law of thermodynamics the energy greed law. Montessori and de Chardin's electromagnetic life-science key to open their Golden Gates of the future were derived from concepts based upon the spiritualisation of matter and humanity evolving with the cosmos. That was in direct contrast to the electromagnetic understanding of Alexander Graham Bell.

President Wilson was genuinely troubled by the loss of life during World War I. He and Alexander Bell chose Darwin's entropic life-science as the electromagnetic key to the future of America rather that Montessori's. Af ter World War II, High Command Nazi prisoners at the Nuremberg War Crimes Tribunal protested that Adolph Hitler had based the policies of the Third Reich upon the the Darwinian Eugenics of which Present Wilson and Alexander Bell had been involved with.

The scientist, Matti Pitkanen, can be considered to have upgraded de Chardin's ethical electromagnetic key to open Montessori's Golden Gates to the future. De Chardin insisted that the gates would only open for all people at the same time and not for any chosen race nor privileged few. Pitkanen noted that the earth's regular deflection of potentially lethal radiation from the sun fulfilled the criteria of an act of consciousness, protecting all life on earth at the same time.

The 1937 Nobel Prize Winner for Medicine, Szent-Gyoergyi, wrote a book about scientists who did not recognise that their understanding of the second law of thermodynamics was balanced by the evolution of consciousness. The title of the book wa s The Crazy Apes. In his 1959 Rede Lecture at the University of Cambridge in 1959, the Molecular Biologist, Sir C P Snow, argued that the inadequate understanding about the nature and functioning of the second law of thermodynamics by his fellow scientists was scientifically irresponsible. He referred to their thinking as belonging to their neolithic cave dwelling ancestors. The title of Snow's lecture was The Two Cultures and the Scientific Revolution. This book was listed by The Times Literary Supplement as one of 100 books most influencing Western public thinking since World War II and has been systematically denounced ever since.

During the past 15 years, science has developed so rapidly that it has given the Humanities no time to grasp the significance of the social ramifications of the rebirth of Fuller's Platonic spiritual, or holographic, engineering principles from ancient Greece. Organised religious opposition to criticism of the understanding of the second l aw of thermodynamics from Christian schools, Colleges and Universities has been extremely thorough throughout the world. For example Professor F M Cornford, educated at St Paul's School and Trinity College, Cambridge, was made a Fellow in 1899, becoming the Laurence Professor of Ancient Philosophy in 1932, and was elected a Fellow of the British Academy in 1937. His grasp of the ancient Greek fractal science of life can be shown to be completely illogical, yet it is the foundation for well organised international academic study courses at the present time.

Since 1932 Cambridge University has produced ten editions of Cornford's book Before and after Socrates. Cornford states in this book that Plato can be considered as one of the greatest fathers of the Christian religion. Encyclopaedia Britannica advises that St Augustine was the mind which mostly completely fused the Platonic tradition of Greek philosophy with the religion of the New Testament. Such pious academic rea soning flies in the face of Plato's spiritual engineering principles being observed functioning within the DNA as a function of a fractal life-science evolutionary function, and is therefore ludicrous.Plato defined that reasoning as being ignorant and barbaric and the language of engineers not fit to be considered philosophers. The Harvard Smithsonian/NASA High Energy Astrophysics Division Library has published papers by the Science Advisor to the Belgrade Institute of Physics, Professor Petar Grujic, arguing that the Classical Greek life-science was based upon fractal logic, a totally incomprehensible concept within the much lauded ancient Greek study courses currently set for post graduate studies.

Having arrived at the destination of Professor Amy Edmondson's journey from ancient Egypt to modern times, in order to be educated about the importance of Buckminster Fuller's geometrical understanding, we are able to grasp the stark reality of the title of his book Utopia or Oblivion. The objective of this essay, to construct the foundations of the Social Cradle to nurture the Florentine New Measurement of Humanity Renaissance, was derived from that book. The following explains the Science-Art Research Centre of Australia's long and arduous struggle to help contribute towards the vital human survival research now being carried out under the auspices of the New Florentine Renaissance.

In 1979 the Science Unit of Australian National Television documented the work of the Science-Art Research Centre into its eight part series The Scientists-Profiles of Discovery. During that year, at the International Centre for Theoretical Physics in Trieste, China's most highly awarded physicist, Kun Huang, proposed a research plan that was put into operation by the Centre. Professor Huang was angry that Einstein and the framers of the 20th Century world-view were unable to discuss the Classical Greek life sciences in infinite biological energy terms. He proposed that by observing the evolutionary patterning changes to species designed upon ancient Greek Golden Mean geometry, it should be possible to deduce the nature of the life-force governing their evolution through space-time.

Huang suggested that the world's seashell fossil record would provide the necessary patterning-change information. The research was assisted by the communities of the six towns comprising the Riverland Region of South Australia. During the 1980s the Centre's several seashell life-energy papers, written by the Centre's mathematician, Chris Illert, were published by Italy's leading scientific journal, il Nuovo Cimento. In 1990 two of the papers were selected as important discoveries of the 20th Century and were reprinted by the world's leading technological research institute, the Institute of Electrical and Electronic Engineers in Washington.

By deriving an Art-master optics formula from the Italian Renaissance, which can be considered to be associated with fractal logic, a simulation of a living seashell creature was generated. By lowering the musical harmonics a simulation of the creature's fossil ancestor was obtained. By lowering the musical order by a different amount, the simulation of a strange, grotesque creature was generated. The Smithsonian Institute identified the fossil as being the famous Nipponites Mirabilis that drifted along the coast of Japan 20 million years ago. It was designed to drift along upright in water in order to ensnare its prey. Chris Illert became the first scientist to link its evolution to a living seashell.

In 1995 the discovery won an internationally peer reviewed Biology Prize from the Institute for Basic Research in America. China's most eminent physicist, Kun Huang, was greatly honoured. The work was acclaimed for the discovery of new physics laws governing optimum biological growth and development through space-time. The Research Institute's President, Professor Ruggero Santilli, in collaboration with the Centre's mathematician, made a most important observation. He observed that the accepted scientific world-view could not be used to generate such futuristic simulations. Instead it generated cancer-like biological distortions through space-time.

The Centre's Bio-Aesthetics Researcher, the late Dr George Robert Cockburn, Royal Fellow of Medicine (London), who had worked with the centre's mathematician, became concerned by the scientific community's refusal to challenge its obsolete understanding of the second law of thermodynamics. He published several books about creative consciousness based upon the ancient Greek fractal logic life-science. His correction to Emmanuel Kant's Aesthetics was later found to be validated by the 19th Century's mathematician Bernard Bolzano's Theory of Science. Bolzano's own correction to Emmanuel Kant's ethics had been assessed by Edmund Husserl in his Logical Investigations- vol. I - Prolegomena to a pure logic 61 (Appendix) (1900), as being the work of one of the greatest logicians of all time.

We know that Bolzano corrected the ethical logic of Immanuel Kant by using aspects of fractal logic, as the famous Bolzano-Weierstrass theorem of 1817 is now synonymous with the pioneering of modern fractal logic. The Aesthetics associated with Emmanuel Kant belonging to the destructive entropic world-view are hailed as being of global importance during the 21st Century, when, in fact, they are known to be obsolete. J Alberto Coffa's book The semantic tradition from Kant to Carnap: to the Vienna station, edited by Linda Wessels - Cambridge, Cambridge University Press 1991 contains the statement "Kant had not even seen these problems; Bolzano solved them. And his solutions were made possible by, and were the source of, a new approach to the content and character of a priori knowledge." The famous Bolzano-Weierstrass theorem was based upon fractal logic concepts.

In the book The Beauty of Fractals- Images of Complex Dynamical Systems is a chapter entitled Freedom, Science and Aesthetics by Professor Gert Eilenberger, who also corrected an aspect of Kantian Aesthetics in order to upgrade quantum mechanics into quantum biology. Professor Eilenberger wrote about the excitement surrounding pictures of fractal computer art, as demonstrating that "out of research an inner connection, a bridge, can be made between rational scientific insight and emotional aesthetic appeal; these two modes of cognition of the human species are now beginning to concur in their estimation of what constitutes nature".

The Science-Art Centre had discovered that by using special 3-D optical glasses, holographic images emerge from within fractal computer generated artwork. The excitement within the art-work itself extends to the realisation that, over the centuries, certain paintings reveal the same phenomenon, created unconsciously by the artist, indicating the existence of an aspect of evolving creative consciousness associated with Plato's spiritual optical engineering principles now linked to the new Fullerene life-science chemistry.

The electromagnetic evolutionary information properties generated into existence by the liquid crystal optical functioning of the fertilised ovum are transmitted to the first bone created within the human embryo. From the Humanoid fossil record, each time that bone changes its Golden Mean patterning design, a new humanoid species emerges. It is currently altering its shape under the influence of the same physics forces responsible for seashell evolution, as was discovered by the Science-Art Research Centre of Australia during the 1980s. The sphenoid bone is in vibrational contact with the seashell design of the human cochlea.The design of Nipponites Mirabilis was to keep its owner upright in water, the cochlea design is to enable humans to balance so as to keep them upright on land.

The cerebral electromagnetic functioning of creative human consciousness as a Grand Music of the Spheres Composition has been adequately charted by Texas University's Dr Richard Merrick in his book Interference. The Fullerene life-science of the three 1996 Nobel Laureates in Chemistry has found expression within the medical company, C Sixty Inc. The Science-Art Research Centre in Australia considers that Buckminster Fuller's crucial Social Cradle within the Arts, under the auspices of the Florentine New Renassaince Project might be able to bring to the public an understanding for the global betterment of the human condition.

China's most eminent physicist, Hun Huang's research program can now be upgraded to generate healthy sustainable futuristic human simulations through millions of space-time years, and from those human survival blueprints the technologies needed for overpopulated earth to ethically utilise the universal holographic environment are becoming obvious . The 20th Century adage that ethics is how one uses science is as barbaric as Plato's Spiritual engineering classified it. Ethical consciousness has quantum biological properties beyond Einstein's world-view as has been proven by medical research conducted under the auspices of the Florentine New Measurement of Humanity Renaissance.

Dr Candace Pert's Molecule of Emotion, discovered in 1972, referred to in the films What the Bleep, do we know? and Down the Rabbit Hole, has been experimentally extended into further realms of holographic life-science reality. Dr Pert's Molecule of Emotion is the same in humans as in a primitive cell, but has evolved by increasing the speed of its molecular movement. Associated with this emotional evolution is the functioning of endocrine fluids necessary to maintain cellular health. The Florentine life-energy research has established that endocrine fluids evolve within the earth's holographic electromagnetic environment, affecting health in a manner beyond the understanding of an unbalanced 20th Century world-view.

On the 24th of September 2010, on behalf of the President of the Italian Republic, Dr. Giovanna Ferri, awarded the "Giorgio Napolitano Medal" to Professor Massimo Pregnolato, who shared it with Prof. Paolo Manzelli for research conducted in Quantumbionet/Egocreanet by their Florentine New `Renaissance Project.

This essay has explained the primary obstacle that has prevented Sir Isaac Newton's 'more profound natural philosophy to balance the mechanical description of the universe' from being brought about. The knowledge of how to correct this situation has become central to the objectives of the Florentine New Measurement of Humanity Renaissance of the 21st Century. This essay is the Birth Registration Certificate of the New Renaissance.

Copyright Robert Pope 2010.

http://www.science-art.com.au
Professor Robert Pope is the Director of the Science-Art Research Centre of Australia, Uki, NSW, Australia. The Center's objective is to initiate a second Renaissance in science and art, so that the current science will be balanced by a more creative and feminine science. More information is available at the Science-Art Centre website: http://www.science-art.com.au/books.html

Professor Robert Pope is a recipient of the 2009 Gold Medal Laureate for Philosophy of Science, Telesio Galilei Academy of Science, London. He is an Ambassador for the Florentine New Measurement of Humanity Project, University of Florence, is listed in Marquis Who's Who of the World as an Artist-philosopher, and has received a Decree of Recognition from the American Council of the United Nations Univ ersity Millennium Project, Australasian Node.

As a professional artist, he has held numerous university artist-in-residencies, including Adelaide University, University of Sydney, and the Dorothy Knox Fellowship for Distinguished Persons. His artwork has been featured of the front covers of the art encyclopedia, Artists and Galleries of Australia, Scientific Australian and the Australian Foreign Affairs Record. His artwork can be viewed on the Science-Art Centre's website.

Article Source: http://EzineArticles.com/?expert=Robert_Pope

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Science As a Media Event [topsciencetechnology.blogspot.com]

Science As a Media Event [topsciencetechnology.blogspot.com]

Mars landing draws near PASADENA, Calif. â€" NASA's Mars Science Laboratory and its Curiosity rover are set to land shortly after 1 a.m. ET Monday on the most advanced, most ambitious and most adventurous mission ever sent to the Red Planet. In this 2011 artist's rendering, a ... Read more on USA TODAY

Music Video Of She Blinded Me With Science Video Rating: 4 / 5

Science As a Media Event

One need not make any extensive surveys of different media to provide evidence for this failure. It is enough to see how sports has managed to gain more coverage in various media over the last few decades vis-a-vis science. One may argue that this is so because there are always some sports events occurring all over the world which naturally draw the attention of media. But contention here is that scientific activity, scientific community and laboratories all over the world can also be turned into what are called 'media events' if enough pains are taken by science communicators to achieve this status for science. First and foremost it will require the maximum cooperation of scientists.

For instance, anniversaries of scientists, institutes, organisations and societies, including the World Health Day, etc., can be celebrated; discussions and debates with the concerned scientists organised; and doors of concerned laboratories and organisations thrown open to masses a nd media.

Be that as it may, intention through this paper is to highlight the essentials and limitations of science popularisation so that there appears a fundamental change in the way of looking at this subject. Hopefully, it will lead to more effective strategies to popularise science among the masses.

Science writing is an art

Science popularisation is mostly done by science- trained persons and professional scientists. It is therefore looked upon more as a scientific activity rather than anything else. But science writing is more of an art rather than a science. It is scientific only in the sense one should have scientific knowledge but all the writing abilities are required to make a good presentation of science. It is due to the present lack of emphasis on the art aspect of science popularisation that this field of activity has suffered to date. Those few scientists or science-trained persons who have consciously or unconsciously known the art of science writing and have practised it, have only been successful in popularising science.

Science is a human activity

The second reason why popular science does not tick with the masses is because it is not projected as a human activity but an activity of scientists who simply believe in the search for truth - and nothing but truth! The human side of science is totally neglected in all popular science presentations. The follies and prejudices of scientists, the emotional life of scientists, the irrational circumstances in which scientific work is often undertaken and discoveries and inventions made, etc., are quite often deliberately not highlighted fearing that it would give bad name to science and scientific research. In short, the human face of science or scientific research is often neglected in popular science presentations. There is therefore a strong need to give science a human face. It would not only mean adding human stories to popular science presentations but also talking about realities in scientific research.

Tip of the iceberg presentation

The third reason why popular science presentations often go wide off the mark and make the audience yawn and go for something else is the inability of science communicators to distinguish between technical report writing and popular science writing, thanks to their scientific training or background. They try to cram into a popular science presentation as much as they know or find out about a subject.

Actually, popular science presentation should be like the tip of the iceberg. It should however make one not only familiar with the tip of the iceberg but also aware of the unseen larger part of the iceberg floating under the water. In other words, it should reveal little about science but enough to make one realise the existence of that science with its entire ramification. It should excite one's curiosity enough so that one would like to probe furthe r into that science. It should not necessarily tell everything about a science but at the same time it should not miss science.

Some important observations

The author's experience with popularising science over the years has forced him to arrive at some postulates. They are merely based on experience and intuition. Any research has not been conducted to back them up with facts and figures. In fact, much research is required to prove or disprove them. If in case they are proved, they can easily be called the 'Laws of Science Popularisation' because despite the best of our efforts we have not been able to popularise science the way we want among the masses. There must be some hidden laws governing our efforts to popularise science. These postulates are stated as follows:

Postulates of science popularisation

1st: Only those elements of science receive attention in a society, which suit its goals or which inspire awe.

2nd: A science c ommunicator tends to impose his or her limited ideas of science, scientists and scientific research upon the audience.

3rd: The amount of space allotted to science in different media of a country is the index of the quality of life of its average citizen.

4th: The quality of science communication or presentation in a country is directly proportional to the quality of science produced in it.

5th: To popularise science is to humanise science.

One can deduce certain things from these postulates. The first postulate indicates that people at large read science because it serves their purpose or because the subject is topical, sensational or controversial or simply excites their curiosity. A handful only read science for the sake of knowledge per se. Much research is required to identify those subjects so that science could be more effectively popularised. For instance, health science and environment interest people at large, astronomy and space fascinate t hem, Nobel Laureates, UFOs, etc., are held in awe by them.

The Second postulate is dangerous for science itself. Consciously or unconsciously, the layman imbibes the limited or narrow image of science, scientists and culture of science from the communicator, whether he be Jacob Bronowski or Peter Medawar. Notions such as scientists are mad individuals or scientific research is yet another profession are creations of science communicators. That makes science communicator a very responsible person.

The third and fourth postulates are intuitive relationships between two unrelated things or activities. Further research is needed to prove or disprove these two laws by taking data from different countries. However, one must add here that in India we raise a hullabaloo to increase science coverage in our media at the first available opportunity but it often comes to nothing. Also, while writing a popular science article on a subject one often needs the assistance of a s cientist doing research in that very subject. But in India the scientist of the concerned subject is often not available for consultation and as a result our writings lack the necessary quality, verve and colour.

The fifth, the last but not the least important postulate, though obvious, reminds us that we must give science a human face so that masses are not afraid of it. It is the basic aim of science popularisation.

Christmas tree of science popularisation

The aim of drawing the 'Christmas tree of science popularisation' is to illustrate the importance of various media that take science to the masses, though every medium has its own significance and a vital role to play in communication. But unless a person climbs up the tree, as his or her interest in science is aroused or increased - in other words, unless one begins to read newspapers, magazines and then books - he or she would not have become fully science literate.

Necessarily, the perce ntage of people reading books would be very small as the top of a Christmas tree indicates. But it is a must to know this tree because the role of any medium should not be underestimated and every medium should be given equal importance simultaneously. For instance, if a student's interest in science is aroused by science fair or 'Jatha' held in the town, it has to be sustained and maintained by wallpapers, newspapers and even books; otherwise, one's interest would flag and eventually die. Other supplementing media should be made available to the student in form of public libraries, for instance. So, the Christmas tree of science popularisation needs to be watered and tended carefully to produce a science literate society.

Conclusion

According to the postulates forwarded here there are (as yet unknown) limits to the extent science can be popularised among the masses. It is not possible to have a fully science literate society. Moreover, science communicat ors need to take into account aforementioned aspects about science popularisation for more effective communication of science to the masses.

Article Source: http://EzineArticles.com/?expert=Pranay_Deepak_Rupani

Question by True Felicity: science????? ok so let's say you order a steak, baked potato and salad with oil and vinegar dressing. how and where in your digestive tract will each of these foods be digested? Best answer:

Answer by Outlawedchicky
potato will start in you mouth with you saliva( contains Amylase enzyme, with breaks down poly/di sacchrides into dextrides and monosacchrides), the meat would mainly be in your stomach and small intestines(HCL, pepsin, tripsin) and im not sure about he salad. Prolly your stomach and small intestines as well. Your small intestine is where majority of degestion takes place.

Give your answer to this question below!

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