By Pietro Daniel Omodeo
In Copernicus within the Cultural Debates of the Renaissance, Pietro Daniel Omodeo provides a common evaluate of the reception of Copernicus s astronomical concept from the years instantly previous the e-book of De revolutionibus (1543) to the Roman prohibition of heliocentric hypotheses in 1616. counting on a close research of early sleek resources, the writer systematically examines a chain of matters starting from computation to epistemology, typical philosophy, theology and ethics. as well as providing a pluralistic and interdisciplinary viewpoint on post-Copernican astronomy, the examine is going past merely cosmological and geometrical concerns and engages in a wide-ranging dialogue of ways Copernicus s legacy interacted with eu tradition and the way his photo and theories developed as a result."
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Extra info for Copernicus in the Cultural Debates of the Renaissance: Reception, Legacy, Transformation
53 Additionally, Giese 47 For Schöner cf. , and Prowe, Coppernicus, vol. I/2, 406–25. 48 Schöner, Opusculum geographicum, ff. A3r–A4r. 49 On Apian’s silence on Copernicus see Wattenberg, Apianus, 62–65. 50 Cf. Prowe, Coppernicus, vol. I/2, 406–25. ” 53 Danielson, “Gasser,” 459. copernicus between 1514 and 1616 21 sent the Narratio prima directly to Albrecht of Hohenzollern in Königsberg on 23 April 1540,54 and Rheticus to Achilles Pirmin Gasser, a physician of Feldkirch who had first introduced him, when he was a young man, into astronomy, astrology and medicine.
Gasser, “Praefatio,” ff. B2v–B3r. Cf. Burmeister, Gasser, 72–80. The reasons for this particular line of reception will be discussed in detail in the next chapter. See Westman, Copernican Question, 160–64. 68 Yet despite these theological and physical reservations, Melanchthon supported two astronomers who greatly contributed to Copernicus’s reputation, albeit in a very different manner: Rheticus and Erasmus Reinhold, who were both appointed as professors of mathematics at Wittenberg, doubtlessly upon his recommendation.
As already said, he maintained an epistolary correspondence with the Bishop of Varmia, Dantyszek. Gemma Frisius was not only an attentive reader of De revolutionibus, interested in its computational aspects and in Copernicus’s descriptions of astronomical instruments and trigonometry, but also an advocate of the physical reality of Copernicus’s system. He taught the geographer Gerhard Kremer, better known as Mercator, the Flemish ephemerist Johannes Stadius and the English polymath John Dee. 122 By contrast, the attitude toward the heliocentric astronomy of Frisius’s most famous student, Mercator, seems to have been rather skeptical.