Johannes Kepler

Beyond his role in the historical development of astronomy and natural philosophy, Kepler has loomed large in the philosophy and historiography of science. Kepler and his laws of motion were central to early histories of astronomy such as Jean-Étienne Montucla’s 1758 Histoire des mathématiques and Jean-Baptiste Delambre’s 1821 Histoire de l’astronomie moderne. These and other histories written from an Enlightenment perspective treated Kepler’s metaphysical and religious arguments with skepticism and disapproval, but later Romantic-era natural philosophers viewed these elements as central to his success. William Whewell, in his influential History of the Inductive Sciences of 1837, found Kepler to be the archetype of the inductive scientific genius; in his Philosophy of the Inductive Sciences of 1840, Whewell held Kepler up as the embodiment of the most advanced forms of scientific method. Similarly, Ernst Friedrich Apelt—the first to extensively study Kepler’s manuscripts, after their purchase by Catherine the Great—identified Kepler as a key to the “Revolution of the sciences”. Apelt, who saw Kepler’s mathematics, aesthetic sensibility, physical ideas, and theology as part of a unified system of thought, produced the first extended analysis of Kepler’s life and work.

Alexandre Koyré’s work on Kepler was, after Apelt, the first major milestone in historical interpretations of Kepler’s cosmology and its influence. In the 1930s and 1940s, Koyré, and a number of others in the first generation of professional historians of science, described the “Scientific Revolution” as the central event in the history of science, and Kepler as a (perhaps the) central figure in the revolution. Koyré placed Kepler’s theorization, rather than his empirical work, at the center of the intellectual transformation from ancient to modern world-views. Since the 1960s, the volume of historical Kepler scholarship has expanded greatly, including studies of his astrology and meteorology, his geometrical methods, the role of his religious views in his work, his literary and rhetorical methods, his interaction with the broader cultural and philosophical currents of his time, and even his role as an historian of science.

Philosophers of science—such as Charles Sanders Peirce, Norwood Russell Hanson, Stephen Toulmin, and Karl Popper—have repeatedly turned to Kepler: examples of incommensurability, analogical reasoning, falsification, and many other philosophical concepts have been found in Kepler’s work. Physicist Wolfgang Pauli even used Kepler’s priority dispute with Robert Fludd to explore the implications of analytical psychology on scientific investigation.

In 1589, after moving through grammar school, Latin school, and seminary at Maulbronn, Kepler attended Tübinger Stift at the University of Tübingen. There, he studied philosophy under Vitus Müller[13] and theology under Jacob Heerbrand (a student of Philipp Melanchthon at Wittenberg), who also taught Michael Maestlin while he was a student, until he became Chancellor at Tübingen in 1590. He proved himself to be a superb mathematician and earned a reputation as a skilful astrologer, casting horoscopes for fellow students. Under the instruction of Michael Maestlin, Tübingen’s professor of mathematics from 1583 to 1631, he learned both the Ptolemaic system and the Copernican system of planetary motion. He became a Copernican at that time. In a student disputation, he defended heliocentrism from both a theoretical and theological perspective, maintaining that the Sun was the principal source of motive power in the universe. Despite his desire to become a minister, near the end of his studies, Kepler was recommended for a position as teacher of mathematics and astronomy at the Protestant school in Graz. He accepted the position in April 1594, at the age of 23.