Geosentrisme: Perbedaan antara revisi

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Adherence to the geocentric model stemmed largely from several important observations. First of all, if the Earth did move, then one ought to be able to observe the shifting of the fixed stars due to stellar [[parallax]]. In short, if the earth was moving, the shapes of the [[constellation]]s should change considerably over the course of a year. If they did not appear to move, the stars are either much further away than the Sun and the planets than previously conceived, making their motion undetectable, or in reality they are not moving at all. Because the stars were actually much further away than Greek astronomers postulated (making movement extremely subtle), stellar parallax was not detected until the 19th century. Therefore, the Greeks chose the simpler of the two explanations. The lack of any observable parallax was considered a fatal flaw in any non-geocentric theory. Another observation used in favor of the geocentric model at the time was the apparent consistency of Venus' luminosity, which implies that it is usually about the same distance from Earth, which in turn is more consistent with geocentrism than heliocentrism. In reality, that is because the loss of light caused by Venus' phases compensates for the increase in apparent size caused by its varying distance from Earth. Objections to heliocentrism utilized the natural tendency of terrestrial bodies to come to rest as near as possible to the center of the earth, and barring the opportunity to fall closer the center, not to move unless forced by an outside object, or transformed to a different element by heat or moisture.
 
Atmospheric explanations for many phenomena were preferred because the Eudoxan–Aristotelian model based on perfectly concentric spheres was not intended to explain changes in the brightness of the planets due to a change in distance.<ref name= "Hetherington2006">{{cite book |last= Hetherington |first= Norriss S. |title= Planetary Motions: A Historical Perspective |year= 2006 |page= 28}}</ref> Eventually, perfectly concentric spheres were abandoned as it wasn't possible to develop a sufficiently accurate model under that ideal. However, while providing for similar explanations, the later [[deferent and epicycle]] model proved to be flexible enough to accommodate observations for many centuries.
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== Model Ptolemaik ==
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Pada abad ke-12, [[Abū Ishāq Ibrāhīm al-Zarqālī|Arzachel]] meninggalkan ide Yunani kuno "pergerakan melingkar uniform" (''[[uniform circular motion]]'') dengan membuat hipotesis bahwa planet [[Merkurius]] bergerak dalam orbit eliptik,<ref name= "Rufus1939">{{Cite journal |title= The influence of Islamic astronomy in Europe and the far east |last= Rufus |first= W. C. |journal= Popular Astronomy |volume= 47 |issue= 5 |date=May 1939 |pages= 233–8}}</ref><ref name= "Hartner1955">{{cite journal |first= Willy |last= Hartner |title= The Mercury horoscope of Marcantonio Michiel of Venice |journal= Vistas in Astronomy |volume= 1 |year= 1955 |pages= 118–22}}</ref> sedangkan [[Nur ad-Din al-Bitruji|Alpetragius]] mengusulkan model planetari yang meninggalkan [[equant]], mekanisme epicycle dan eksentrik,<ref name= "Goldstein1972"/> meskipun ini menghasilkan suatu sistem yang lebih kurang akurat secara matematik.<ref name= "Gale">{{Cite book |chapter= Ptolemaic Astronomy, Islamic Planetary Theory, and Copernicus's Debt to the Maragha School |title= Science and Its Times |publisher= [[Thomson Gale]] |year= 2006}}</ref> [[Fakhr al-Din al-Razi]] (1149–1209), sehubungan dengan konsepsi fisika dan dunia fisika dalam karyanya ''Matalib'', menolak pandangan Aristotelian dan Avicennian bahwa Bumi berada di pusat alam semesta, melainkan berpendapat bahwa ada "ribuan-ribuan dunia (''alfa alfi 'awalim'') di luar dunia ini sedemikian sehingga setiap dunia ini lebih besar dan masif dari dunia ini serta serupa dengan dunia ini." Untuk mendukung argumen teologinya, ia mengutip dari [[Al Quran]], "All praise belongs to God, Lord of the Worlds," menekankan istilah "Worlds" (''dunia-dunia'').<ref name= "Setia2004"/>
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The "Maragha Revolution" refers to the Maragha school's revolution against Ptolemaic astronomy. The "Maragha school" was an astronomical tradition beginning in the [[Maragheh observatory|Maragha observatory]] and continuing with astronomers from the [[Umayyad Mosque|Damascus mosque]] and [[Ulugh Beg Observatory|Samarkand observatory]]. Like their [[Al-Andalus|Andalusian]] predecessors, the Maragha astronomers attempted to solve the [[equant]] problem (the circle around whose circumference a planet or the center of an [[epicycle]] was conceived to move uniformly) and produce alternative configurations to the Ptolemaic model without abandoning geocentrism. They were more successful than their Andalusian predecessors in producing non-Ptolemaic configurations which eliminated the equant and eccentrics, were more accurate than the Ptolemaic model in numerically predicting planetary positions, and were in better agreement with empirical observations.<ref name= "Saliba1994">{{cite book |last= Saliba |first= George |authorlink= George Saliba |year= 1994 |title= A History of Arabic Astronomy: Planetary Theories During the Golden Age of Islam |pages= 233–234, 240 |publisher= [[New York University Press]] |isbn= 0814780237}}</ref> The most important of the Maragha astronomers included [[Mo'ayyeduddin Urdi]] (d. 1266), [[Nasīr al-Dīn al-Tūsī]] (1201–1274), [[Qutb al-Din al-Shirazi]] (1236–1311), [[Ibn al-Shatir]] (1304–1375), [[Ali Qushji]] (c. 1474), [[Al-Birjandi]] (d. 1525), and Shams al-Din al-Khafri (d. 1550).<ref name= "Dallal1999">{{cite book |first= Ahmad |last= Dallal |year= 1999 |chapter= Science, Medicine and Technology |title= The Oxford History of Islam |page= 171 |editor-first= John |editor-last= Esposito |editor-link= John Esposito |location= New York |publisher= [[Oxford University Press]]}}</ref> [[Ibn al-Shatir]], the Damascene astronomer (1304&ndash;1375 AD) working at the [[Umayyad Mosque]], wrote a major book entitled ''Kitab Nihayat al-Sul fi Tashih al-Usul'' (''A Final Inquiry Concerning the Rectification of Planetary Theory'') on a theory which departs largely from the Ptolemaic system known at that time. In his book, "Ibn al-Shatir, an Arab astronomer of the fourteenth century," E. S. Kennedy wrote "what is of most interest, however, is that Ibn al-Shatir's lunar theory, except for trivial differences in parameters, is identical with that of [[Nicolaus Copernicus|Copernicus]] (1473&ndash;1543 AD)." The discovery that the models of Ibn al-Shatir are mathematically identical to those of Copernicus suggests the possible transmission of these models to Europe.<ref name= "Guessoun2008">{{cite journal |last= Guessoum |first= N. |date=June 2008 |title= Copernicus and Ibn Al-Shatir: Does the Copernican revolution have Islamic roots? |journal= The Observatory |volume= 128 |pages= 231–9}}</ref> At the Maragha and [[Ulugh Beg Observatory|Samarkand observatories]], the [[Earth's rotation]] was discussed by al-Tusi and [[Ali Qushji]] (b. 1403); the arguments and evidence they used resemble those used by Copernicus to support the Earth's motion.<ref name= "Ragep2001a">{{Cite journal |last= Ragep |first= F. Jamil |year= 2001 |title= Tusi and Copernicus: The Earth's motion in context |journal= Science in Context |volume= 14 |issue= 1-2 |pages= 145–163 |publisher= [[Cambridge University Press]]}}</ref>
<ref name= "Ragep2001b">{{Cite journal |last= Ragep |first= F. Jamil |year= 2001 |title= Freeing astronomy from philosophy: An aspect of Islamic influence on science |journal= Osiris |series= 2nd Series |volume= 16 |issue= Science in Theistic Contexts: Cognitive Dimensions |pages= 49–64, 66–71 |doi=10.1086/649338}}</ref>
 
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|publisher= [[ABC-CLIO]] |isbn= 1851095349 |ref={{Harvid|Lawson|2004}}}}</ref>
<ref name= "Fraser2006">{{cite book |last= Fraser |first= Craig G. |title= The Cosmos: A Historical Perspective |year= 2006 |page= 14}}</ref>
<ref name= "Hetherington2006">{{cite book |last= Hetherington |first= Norriss S. |title= Planetary Motions: A Historical Perspective |year= 2006 |page= 28}}</ref>
<ref name= "Goldstein1967">{{cite journal |title= The Arabic version of Ptolemy's planetary hypothesis |first= Bernard R. |last= Goldstein |page= 6 |journal= Transactions of the American Philosophical Society |year= 1967 |volume= 57 |issue= pt. 4 |jstor= 1006040}}</ref>
<ref name= "Goldstein1972">{{cite journal |first= Bernard R. |last= Goldstein |year= 1972 |title= Theory and observation in medieval astronomy |journal= Isis |volume= 63 |issue= 1 |page= 41}}</ref>
<ref name= "Setia2004">{{Cite journal |title= Fakhr Al-Din Al-Razi on physics and the nature of the physical world: A preliminary survey |first= Adi |last= Setia |journal= Islam & Science |volume= 2 |year= 2004}}</ref>
<ref name= "Saliba1994">{{cite book |last= Saliba |first= George |authorlink= George Saliba |year= 1994 |title= A History of Arabic Astronomy: Planetary Theories During the Golden Age of Islam |pages= 233–234, 240 |publisher= [[New York University Press]] |isbn= 0814780237}}</ref>
<ref name= "Dallal1999">{{cite book |first= Ahmad |last= Dallal |year= 1999 |chapter= Science, Medicine and Technology |title= The Oxford History of Islam |page= 171 |editor-first= John |editor-last= Esposito |editor-link= John Esposito |location= New York |publisher= [[Oxford University Press]]}}</ref>
<ref name= "Guessoun2008">{{cite journal |last= Guessoum |first= N. |date=June 2008 |title= Copernicus and Ibn Al-Shatir: Does the Copernican revolution have Islamic roots? |journal= The Observatory |volume= 128 |pages= 231–9}}</ref>
 
<ref name= "JohansenRosenmeier1998">{{cite book |first1= K. F. |last1=Johansen |first2= H. |last2= Rosenmeier |title= A History of Ancient Philosophy: From the Beginnings to Augustine |year= 1998 |page= 43}}</ref>
<ref name= "Sarton1953">{{cite book |first= George |last= Sarton |title= Ancient Science Through the Golden Age of Greece |year= 1953 |page= 290}}</ref>