Sunday


How often does Palm Sunday fall on April Fools’ Day? It must happen with a certain (predictable) regularity, I would guess, since April Fools’ Day falls within what we might call the parameters of Easter. No doubt someone, somewhere, has made the calculation and can give a definite answer to the question. Since Easter is a moveable feast, and it carries all of Passiontide with it, including Palm Sunday and Good Friday, all these days move around the Gregorian calender like wanderers seeking a place to rest.

Easter must be calculated, since it falls on the first Sunday after the full moon following the vernal equinox in the northern hemisphere. And Easter is the still point in the turning world of moveable feasts in the Christian calendar, because all the other moveable feasts are calculated in number of days before or after Easter. The calculation of the date of Easter is an astronomical task that requires some expertise. Copernicus was among the few in early modern Europe who possessed the expertise to arrive at a better calculation.

The accumulating errors of the Julian calendar had, over the centuries, contributed to confusion and unnecessary complexity in the calculation of dates. It was possible to continue with the old system, but the whole process could be streamlined by a root-and-branch rethinking. This is what Copernicus provided. He did not limit himself to local and parochial concerns, but attempted to get the cosmology right so that it agreed with astronomical observations, and this in turn could bring the calendar into accord with both cosmology and astronomy.

Copernicus, like Darwin, long delayed the publication of his book De revolutionibus orbium coelestium not least because he was, like Darwin, concerned about the reaction it would cause. The story is that Copernicus received a copy of the first printed edition of his book on his death bed, roused himself from a stroke-induced torpor long enough to recognize this life work, and then passed away. The fears of both men were justified.

Copernicus’ calendar reform had some unintended consequences. This is perhaps the ultimate April Fools’ joke. While it is true that Copernicus himself completed only the first step from geocentric cosmology to heliocentric cosmology, and that we have since gone far beyond heliocentric cosmology even to the point that today any center of the world at all is questionable, it is probably also true that Copernicus’ reform extended as far as cosmological knowledge extended in his time. In its context, the Copernican revolution was radical and complete.

Now we know that neither earth nor sun nor galaxy nor galactic cluster nor super cluster nor the universe itself is the center of anything. There is no center — or, rather, everywhere is the center, which amounts to the same thing, and this coincides with the perennial insights of mysticism and mythology.

The Copernican revolution is still unfolding. The slow, gradual, cumulative process of attaining Copernican conceptions continues today. It is worth noting that the revolution began at the rarefied intellectual level of cosmology, so that a Copernican conception of cosmology itself preceded a Copernican conception of any of the special sciences. Indeed, in Eo-, Exo-, Astro- I recently argued that we are only now able to formulate Copernican conceptions of the sciences, which have, to date, received mostly geocentric formulations.

The calculation of the date of Easter turned out to be one of the truly deconstructive episodes in Western history, when the unraveling of what had seemed to be a single intellectual thread eventually meant the unraveling of a world entire. Copernicus was the first deconstructionist.

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Eo-, Exo-, Astro-

19 March 2012

Monday


This post has been superseded by Eo-, Eso-, Exo-, Astro-, which both corrects and extends what I wrote below.


The Philosophical Significance of Astrobiology as a

Cosmological Extrapolation of Terrestrial Biology


In yesterdays’ Commensurable Perspectives I finished with this observation:

Ecology is the master world-narrative that unifies the sub-narratives employed by individual species in virtue of their perceptual and cognitive architecture. Ultimately, astrobiology would constitute the universal narrative that would unify the ecological narratives of distinct worlds.

The naturalistic narrative has the power to unify even across species and across worlds. This power may not be particularly evident at present, but in the long term future of our species (if our species does in fact have a long term future) this power will prove to be crucial.

If indeed astrobiology is the universal narrative of life, that gives astrobiology a privileged position among the sciences. That is a tall order. But what is astrobiology? At one time I had heard both the terms “exobiology” and “astrobiology” and I was not quite clear about the exact difference between the two, or how each was defined. Thereby hangs a tale. The distinction between the two is in fact a very interesting story, and it is a story to which an entire book has been devoted, The Living Universe: NASA and the Development of Astrobiology, by Steven J. Dick and James E. Strick.

I urge the reader to get this book and peruse it for yourself for the detailed version of the emergence of astrobiology as a scientific discipline. I will give only the bare bones of that story here, which will be only enough to grasp the crucial concepts involved. And our interest is in the concepts, not the personalities.

Joshua Lederberg before he had formulated the distinction between eobiology and exobiology.

Exobiology is the older term, introduced by Joshua Lederberg (first used in a public lecture in 1960), and contrasted by him to eobiology. Exobiology has some currency in the public mind, but I didn’t know about eobiology until I read about the history of the discipline. However, the contrast between the two terms is conceptually important. Exobiology is concerned with biology off the surface of the earth, while eobiology is biology on the surface of the earth. (cf. p. 29) In other words, all biological science prior to human spaceflight was eobiology, even if we didn’t know that it was eobiology. Another way to formulate this distinction is to say that eobiology is the biology of the terrestrial biosphere, while exobiology is the biology of everything else.

In the book The Living Universe: NASA and the Development of Astrobiology the authors give a lot of background on the internal politics and budgeting of NASA and how this affected the emergence of astrobiology. It is an interesting story, but I will not go into it here, as our interest at present is exclusively with the conceptual infrastructure of the discipline. Suffice it to say that in 1996 the first attempts were made to define astrobiology (cf. p. 202), and within a couple of years there was a virtual Astrobiology Institute.

The NASA astrobiology website characterizes astrobiology as follows:

“Astrobiology is the study of the origin, evolution, distribution, and future of life in the universe. This multidisciplinary field encompasses the search for habitable environments in our Solar System and habitable planets outside our Solar System, the search for evidence of prebiotic chemistry and life on Mars and other bodies in our Solar System, laboratory and field research into the origins and early evolution of life on Earth, and studies of the potential for life to adapt to challenges on Earth and in space.”

The NASA strategic plan of 1996 gives this definition of astrobiology:

“The study of the living universe. This field provides a scientific foundation for a multidisciplinary study of (1) the origin and distribution of life in the universe, (2) an understanding of the role of gravity in living systems, and (3) the study of the Earth’s atmospheres and ecosystems.”

The important lesson to take away from this is that astrobiology is the more comprehensive concept, and that in fact we can consider astrobiology the union of eobiology and exobiology. This sounds simple enough (and it is), but it is important to understand the conceptual leap that has been taken here.

From the perspective of astrobiology, earth sciences are only fragments of far larger and more comprehensive sciences. Just as all biology was once eobiology, the same observation can be made in regard to the other earth sciences, and the same tripartite conceptual distinction can be brought to the other earth sciences. We can formulate eogeology and exogeology unified in astrogeology; we can formulate eohydrology and exohydrology unified in astrohydrology; we can formulate eovulcanology and exovulcanology unified in astrovulcanology; we can formulate eoclimatology and exoclimatology unified in astroclimatology. All of these are cosmological extrapolations of earth sciences. One suspects that, in the future, the prefixes will be dropped and we will return to climatology simpliciter, e.g., but while the conceptual revolution is underway it is important to retain the prefixes as a reminder that science is no longer defined by the boundaries of the earth.

I assert that this is a conceptual leap of the first importance because what we have with astrobiology is the formulation of the first truly Copernican science; astrobiology includes eobiology but it is not exhausted by eobiology; it is supplemented by exobiology. The earth, for obvious reasons, remains important to us, but it no longer dictates the center of our science. All mature sciences will eventually need to take this Copernican turn and dethrone the earth from the center of its concern.

We can take a further step beyond this conceptual formulation of Copernican sciences by observing that traditional earth sciences began as local enterprises, and it has only been in recent decades that truly global sciences have emerged. These global sciences have culminated in objects of scientific study that take the world entire as their object. Thus biology has converged upon study of the biosphere; hydrology has converged on study of the hydrosphere; glaciology has culminated in the study of the cryosphere. Copernican sciences based on the model of astrobiology can go one better than this, transcending earth-defined “-spheres” in favor of more comprehensive concepts.

When I spoke last year on “The Moral Imperative of Human Spaceflight” at the NASA/DARPA 100 Year Starship Study symposium it was my intention to spend some time on the emergence of Copernican sciences, but I didn’t have enough time to elaborate. I cut most of that material out and still was rushed. The point that I wanted to make there was that the concepts of the biosphere, the lithosphere, the geosphere, hydrosphere, cryosphere, atmosphere, anthrosphere, sociosphere, noösphere, and technosphere are essentially Ptolemaic concepts. (If the proceedings of the symposium are published, and if my paper is included, this contains my first sketch of Copernican sciences as transcending these earth-defined “-spheres.”) The Copernican Revolution entails the formulation of Copernican concepts to supersede Ptolemaic concepts, and this work is as yet unfinished. In some spheres of human thought, it has scarcely begun.

One way to transcend our Ptolemaic concepts and to replace them with Copernican concepts, and thus to extend the ongoing shift to a truly Copernican perspective, is to substitute for the earth-defined “-spheres” a conception of the object of the sciences not dependent upon the earth, and this can be done by defining, respectfully, biospace (in place of the biosphere), lithospace, geospace, hydrospace, cryospace, atmospace, anthrospace, sociospace, noöspace, and technospace. In so far as we can facilitate the emergence of Copernican sciences, we can contribute to the ongoing Copernican Revolution, which will someday culminate in a Copernican civilization (if we do not first destroy ourselves).

We can pass beyond the earth sciences and the natural sciences and similarly extend our conceptions of a the social and political sciences. Although concepts from the social sciences are not usually expressed in geocentric terms — except for the above-mentioned anthrosphere, sociosphere, noösphere, and technosphere (which are not employed very often) — our social and political thought is usually even more tied to planetary prejudices than the concepts of the natural sciences. Thus we can extend our conception of politics by distinguishing between eopolitics and exopolitics, both of which are subsumed under astropolitics. Similarly, we can formulate eoeconomics and exoeconomics, subsumed by astroeconomics, eostrategy and exostrategy, subsumed by astrostrategy, and so forth.

As a final note, it is ironic that the breakthrough to a Copernican science should occur first with biology, because biology was among the latest of the sciences to actually attain a scientific status. Prior to Darwin, biological theories were essentially theological theories with but a few exceptions. Darwin put biology on a firm biological footing and created the discipline in its modern scientific form. Thus biology was among the last of the sciences to attain a modern scientific form, though it was the first to attain to a Copernican form.

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This post has been superseded by Eo-, Eso-, Exo-, Astro-.
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