Astronomy and Political Theory
Although we all know how astronomy has led to several scientific revolutions, it is perhaps much less known that there is a dialogue between astronomy and the organisation of society, i.e. politics, which have mutually influenced them. This was the topic of a very interesting talk by Nicholas Campion from the Centre for the Study of Cosmology in Culture at the University of Wales, UK.
He showed how astronomical theories have been influential in defining the political systems at their time. His starting point was ‘the cosmos as a state’, a state in which human society is understood to be an integral part of, or a reflection of, or governed by the same laws as, the Cosmos. This was in effect in Mesopotamia, in 2100 BC, and then in Egypt and, later, in Rome. Plato, on the other hand, stated that all the cosmos was interconnected, both psychically and physically, and subject to a same mathematical order. In “Republic and Laws”, he outlined a system of education and government which should bind human society and government into the cosmic order. The consequences of this political Platonism is either the fair and just rule of the philosopher in the interests of all, or the authoritarian rule of those who think they know best. With Copernicus, we enter into the realm of political Heliocentrism: in the midst of all assuredly dwells the Sun. There is of course no better example of this as absolute monarchy of Louis XIV, the Sun King.
A different path is taken in 1651 by the English political philosopher Thomas Hobbes, who, following Galileo, claimed that because the universe operates mechanically, so must the state; the task of governments is to construct law in order to maintain order amongst its citizens. This was further expanded following Newton’s theory: if the entire universe is governed by one set of laws, then human society is governed by one set of laws and so, kings must be subject to the same law as people. This led to the ‘Natural Rights’ philosophy (human rights are naturally embedded in the cosmos), paving the way for the US constitution. The French philosopher Voltaire, did not say anything different when he affirmed in the ‘The Ignorant Philosopher’: “It would be very singular that all nature, all planets, should obey eternal laws, and that there should be a little animal, five feet high, who, in contempt of those laws, could act as he pleased, solely according to his caprice”.
According to Campion, this political newtonianism can again lead to a system that is either democratic – all subject to the rule of law – or authoritarian – taking from Plato the ideas of order and authority.
After Einstein, Campion then noted, there has been a political appropriation of cosmology. For example, cosmological relativity was used to justify cultural relativity: if there is no centre in the universe, but only observers, then no single culture can be superior to any other. And of course, Hubble’s discovery of the expansion of the Universe, as well as the uncertainty principle in quantum mechanism, have all played a role in defining political theories. While, after the Apollo missions, and the unique, breathtaking images of fragile planet Earth lost in the immensity of space, have led to the notion of the global village.
All in all, Campion declares, it seems obvious that historians of political theories ought to study astronomy.
This is an account of one of the topics presented at the Symposium 260 of the International Astronomical Union, which was held at the UNESCO Headquarters in Paris. Its theme: The Rôle of Astronomy in Society and Culture. You can read more posts on this symposium.