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Mike A. Zuber

Across an entire century, three Copernicans dedicated their works to successive dukes of Brunswick-Wolfenbüttel. In 1591 and thus a short decade before his unsavoury execution, the notorious Nolan philosopher, Giordano Bruno (1548–1600), had dedicated his De immenso et innumerabilis to

Christoph Rothmann's Discourse on the Comet of 1585

An Edition and Translation with Accompanying Essays


Miguel A. Granada, Adam Mosley and Nicholas Jardine

Christoph Rothmann wrote a treatise on the comet of 1585 shortly after it disappeared. Though it was not printed until 1619, Rothman sent a copy of his treatise in 1586 to Tycho Brahe, decisively influencing the latter's rejection of solid celestial spheres two years later. In his treatise, Rothmann joined the elimination of the solid celestial spheres to his concept of air as the substance filling the cosmos. He based his argument on the absence of refraction and the celestial location of the comet. The treatise also contained clear statements reflecting Rothmann’s adoption of Copernicanism. This first critical edition of the treatise is accompanied by an English translation and a thorough commentary. Some appendices with archival documents illustrate the genesis of Rothmann’s treatise.

Calvin, Daneau, and Physica Mosaica

Neglected Continuities at the Origins of an Early Modern Tradition

David S. Sytsma

attitudes to Aristotle, 15 ends up in a similar place to Bizer. For Sinnema, Daneau’s Christian physics was “largely a biblicist effort” but actually he only “made certain corrections on particular points” to the prevailing Aristotelian and pre-Copernican worldview. In fact Daneau “reconfirmed it with

Robert Alan Hatch

the learned? Why did the Copernican view prevail? And most telling, how were the two questions linked? In this brief essay, I examine a dramatic controversy to argue that the shared territory between the Astrology Question and the Copernican Question determined the legitimate victor. No historical

Guicciardini, Niccolò

 Jean-Sylvain Bailly, and of science, such as Etienne de Montucla, who saw the emergence and triumph of the Copernican system as a fundamental watershed and a breakthrough of enlightened scientific reason [3. c...


Paolo Galluzzi

Translator Peter Mason

reading of Gerusalemme liberata with the acidic flavour of cucumbers, all the more distasteful if compared with the sweet flavour of melons which the sensations produced by Ariosto’s Orlando furioso resembled’. 14 The Copernican System Overthrown? A more intense flow of letters from Cesi and the other

Richard King

), poststructuralist and feminist theories that focus on the idea of the thinking body (and which seek to read the body as both a ‘natural’ given of our experience but also as an already cultured vehicle for framing that experience. I. “Critical Religion” and the Copernican Turn in the Study of Religions


Alberto Clerici

scriptural interpretation was still a very controversial one is confirmed both by the letter that Bellarmine – Sarpi’s arch-enemy – sent to the Italian Copernican sympathizer Paolo Antonio Foscarini (1565–1616) in 1615, 29 and, more than a century later, by the critical remarks on Cusa’s position made by


Paolo Galluzzi

Translator Peter Mason

The Spectre of Giordano Bruno The first signs of Galileo’s concern at the denunciations of the incompatibility of the Copernican system with Holy Scripture emerge from the reply of Cardinal Carlo Conti on 7 July 1612 to a (lost) letter of the Tuscan scientist. 1 The Cardinal, who was on friendly

absolute motion may be con- ceptually great, that gap is nevertheless methodologically small. If the given ground of one's perception could be forgotten, then any ' ground could be forgotten and ultimately every ground. This is the transformation in seeing which the Copernican revolution established. What