Eastern and Western thought differed greatly in their understanding of space and the organization of the cosmos. The Chinese saw the Cosmos as empty, infinite, and intertwined with the Earth. Western ideas, based on the ancient Greeks' understanding of the cosmos, believed in a multi-planar divided cosmos that was finite and filled with air.
Early Europeans viewed the cosmos as a divinely created, spatially finite, bifurcated cosmos, divided into sublunary and superlunary realms. Objects above the lunar disc were believed to be stable, with heavenly bodies believed to be made out of a refined substance called "quintessence". This was understood to be a crystalline, completely transparent substance that held all of the superlunary spheres in perfect order. After their creation by God, these spheres did not change except for their rotation above the Earth.[9] Objects below the lunar sphere were subject to constant combination, separation, and recombination. This was because they consisted of the chaotic elements of earth, air, fire, and water.[9]
cosmos
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The idea of celestial spheres was developed in the cosmological models of Plato, Eudoxus, Aristotle, Ptolemy, Copernicus, and others.[10] They believed in a stable cosmos created by God, where distinct realms were subject to different kinds of order. Some Europeans maintained the Aristotelian view that infinity could only be seen as an attribute of God, with the cosmos being finite. Furthermore, following the Aristotelian view that "nature abhors a vacuum", some Europeans believed that the space between the spheres were filled with air.[9] This theory persisted until the Scientific Revolution, when the discovery that the Sun was in the center of the planetary system rocked cosmological understanding to its core. Other theories such as Atomism posited a void of atoms as the fundamental elements of physics, while Stoicism postulated a void allowing for the cosmos to expand and contract in volume through its cycles.[11][12]
The Chinese[who?] had multiple theories of the processes and components of the cosmos. The most popular of these beliefs was the Xuan Ye theory, the astronomical view of the cosmos as an infinite space with floating pieces of condensed vapor.[9] The Chinese believed that the Earth consisted of condensed yin and the heavens of yang; and that these properties coexisted in constant relation to each other, with yin and yang being used together to explain processes on Earth as well of those relating the Earth in conjunction with the heavens.[9] This idea was described by Joseph Needham as a cosmos that functioned similarly to a complex organism, with discernible patterns in an ever-changing structure. There was both a pattern and a randomness to the cosmos.[13] Because of this, the Chinese believed that earthly phenomena could affect heavenly bodies.[9]
The Chinese believed that qi was the substance of all things in the cosmos and Earth, including inanimate matter, humans, ideas, emotions, celestial bodies and everything that exists or has existed;[14] and that it was qi condensing that created all the matter within the cosmos.[9] This is relatively consistent with the modern understanding of the congregation of matter through gravitational fields.[14]
There is one way that both the Chinese and the Europeans, along with countless other ancient societies, related to the cosmos. This was through meaning, placed on celestial bodies, that were observed moving above the Earth. The Chinese had a very complex astronomical understanding of the stars and the cosmos that influenced everything from their art and architecture to their myths and science.[18] This was also true of the Greeks and Romans, whose 48 constellations, including the zodiac signs and the constellation of Orion, have been passed down to modern Western cultures. These were likely passed down to them from ancient Babylonian and Egyptian astronomers.[19] Copernicus is said to have been inspired by the fecund sun deity of neoplatonic thought, which may have initially inspired his vision of a heliocentric universe.[9]
Astronomer and mathematician Nicolaus Copernicus was appointed by the Catholic Church as an official, as his uncle was a bishop in the church. He used his income to further his studies, eventually studying at the University of Bologna in Italy.[25] Copernicus began doubting the knowledge of natural philosophers and their beliefs, claiming that geometrical astronomy instead would result in the true reality of the cosmos. His manuscript, De revolutionibus, pioneered ideas that would change the course of how both the cosmos and astrology were viewed. Most notably, Copernicus claimed that the sun was the stationary center of the universe. His work also included calculations on the motions of the moon, and the motions in latitude and longitude of the planets, all which orbit the sun.[26] [27] Copernicus' work was not immediately published as it disagreed with Biblical teachings, and he feared his work would be rejected by Catholic officials.[28]
Cosmology is the study of the cosmos, and in its broadest sense covers a variety of very different approaches: scientific, religious and philosophical. All cosmologies have in common an attempt to understand the implicit order within the whole of being. In this way, most religions and philosophical systems have a cosmology.
Physical cosmology (often simply described as 'cosmology') is the scientific study of the universe, from the beginning of its physical existence. It includes speculative concepts such as a multiverse, when these are being discussed. In physical cosmology, the term cosmos is often used in a technical way, referring to a particular spacetime continuum within a (postulated) multiverse. The particular cosmos in which humans live, the observable universe, is generally capitalized as the Cosmos.
In theology, the cosmos is the created heavenly bodies (sun, moon, wandering stars, and fixed stars). The concept of cosmos as the created universe and its arrangement has been important in Christendom since its very inception, as it is heavily used in the New Testament and occurs over 180 times.[34] In Christian theology, the word is sometimes used synonymously with aion[35] to refer to "worldly life" or "this world" or "this age" as opposed to the afterlife or world to come, although "aion/aeon" is also at times used in a more other-worldly sense as the eternal plane of the divine [36]
This episode looks to the nature of the cosmos on the micro and atomic scales, using the Ship of the Imagination to explore these realms. Tyson describes some of the micro-organisms that live within a dew drop, demonstrating parameciums and tardigrades. He proceeds to discuss how plants use photosynthesis via their chloroplasts to convert sunlight into chemical reactions that convert carbon dioxide and water into oxygen and energy-rich sugars. Tyson then discusses the nature of molecules and atoms and how they relate to the evolution of species. He uses the example set forth by Charles Darwin postulating the existence of the long-tongued Morgan's sphinx moth based on the nature of the comet orchid with pollen far within the flower. He further demonstrates that scents from flowers are used to trigger olfactory centers in the brain, stimulating the mind to threats as to aid in the survival of the species.
Tyson then describes the interstellar travel, using the two Voyager probes. Besides the abilities to identify several features on the planets of the Solar System, Voyager I was able to recently demonstrate the existence of the Sun's variable heliosphere which helps buffer the Solar System from interstellar winds. Tyson describes Carl Sagan's role in the Voyager program, including creating the Voyager Golden Record to encapsulate humanity and Earth's position in the universe, and convincing the program directors to have Voyager I to take a picture of Earth from beyond the orbit of Neptune, creating the image of the Pale Blue Dot. Tyson concludes the series by emphasizing Sagan's message on the human condition in the vastness of the cosmos, and to encourage viewers to continue to explore and discover what else the universe has to offer.
Cosmos often simply means "universe". But the word is generally used to suggest an orderly or harmonious universe, as it was originally used by Pythagoras in the 6th century B.C. Thus, a religious mystic may help put us in touch with the cosmos, and so may a physicist. The same is often true of the adjective cosmic: Cosmic rays (really particles rather than rays) bombard us from outer space, but cosmic questions come from human attempts to find order in the universe.
CS Cosmos Stihl takes pride in hiring talented, committed individuals. If you would like to join the Cosmos team, please send your resume to jobs@cosmosmfg.com. Be sure to reference your job skills or position in the e-mail's subject line.
I live part of the year in Toronto, Ontario in Canada, and the other part of the year 200 kilometres north of Toronto, where cosmos are definitely annuals. But in Toronto itself, they seem to be perennials, coming back year after year near sidewalks, in sunny spots, in ground that is less than fertile, as happy as the proverbial clams. Not too many clams in Toronto, though. Wherever they grow, cosmos are very satisfactory, happy-making plants.
Very complete post about Cosmos, thanks.I did grow them from seed and here is a photo post of the steps and results. There was one error I committed. Curious? -cosmos-from-seed-step-by-step/ 2ff7e9595c
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