Free Astronomy Magazine March-April 2024 ARABIC VERSION

thought and religious be- lief. It is only after the fif- teenth century that the Aristotelian cultural legacy faded, thanks above all to the works of Nicolaus Copernicus, Johannes Ke- and Galileo Galilei, together with an evolu- tion of the philosophical and theological mentality, which led to a new vision of the cosmos. Theolo- gians applied the “princi- ple of fullness” (attributed the cosmos. The most famous victim of the so-called “Holy Inquisition” was Gior- dano Bruno, a fervent supporter of the plurality of worlds, who ended up burn- ing at the stake in 1600. The obscuran- tism of the Roman Catholic Church per- vaded much of the seventeenth century and also affected Galileo, who was forced into a historic abjuration. In the eighteenth century, the scientific vision of the universe progressively de- molished ecclesiastical preconceptions, and thanks to the works of enlightened figures (from Thomas Wright to Im- manuel Kant, from Johann Heinrich Lam- bert to William Herschel, from Voltaire to Thomas Paine, just to name a few), the awareness that there could be other Earths inhabited by other thinking beings was definitively established. In the nineteenth century, the possible existence of ex- traterrestrial life began to become a topic of real de- bates, sometimes character- ized by resurgences of re- ligious orthodoxy, such as the episodes that had the Reverend William Whewell as their protagonist in the middle of the century. At the turn of the nineteenth to the aforementioned and twentieth centuries, Augustine) to the celestial kingdom, concluding that the Creator could only have distributed living beings wherever conditions comparable to those on Earth arose (a very current concept today). Indeed, those thinkers became convinced that any planet devoid of life would entail an unacceptable waste of divine energy. Starting from the publication in 1543 of Copernicus’ De revolutionibus or- bium coelestium , the Sun began to be conceived as one of many stars in the celestial vault, and the Earth as one of the many planets that could orbit around those stars. It is well known how the Roman Catholic Church opposed that new vision of MARCH-APRIL 2024 ﻣﺠﻠﺔ FreeAstronomy ﺎﻟﻌﺮ ﺔ 10 ﻟﻢ ﻳﺘﻼﳽ اﻹرث اﻟﺜﻘﺎﰲ اﻷرﺳﻄﻲ إﻻ ﺑﻌـﺪ اﻟﻘـﺮن اﻟﺨﺎﻣﺲ ﻋ ﴩـ وذﻟـﻚ ﺑﻔﻀـﻞ أﻋﻤـﺎل ﻧﻴﻜـﻮﻻس ﻛﻮﺑﺮﻧﻴﻜﻮس وﻳﻮﻫﺎﻧﺲ ﻛﻴﺒﻠـﺮ و ﺎﻟﻴﻠﻴﻮ ﻏـ ﺎﻟﻴﲇ ﻏـ ﺑﺎﻹﺿﺎﻓﺔ إﱃ ﺗﻄﻮر اﻟﻌﻘﻠﻴﺔ اﻟﻔﻠﺴﻔﻴﺔ واﻟﻼﻫﻮﺗﻴﺔ ، ﻣﻤﺎ أدى إﱃ رؤﻳﺔ ﺟﺪﻳﺪة ﻟﻠﻜﻮن . ﻃﺒﻖ اﻟﻼﻫﻮﺗﻴﻮن " ﻣﺒﺪأ اﻻﻣﺘﻼء ) " ا ﻨﺴﻮب إﱃ أوﻏﺴﻄﻴﻨﻮس ا ﺬ ﻛﻮر آﻧﻔًﺎ ( ﻋﲆ ا ﻤﻠﻜﺔ اﻟﺴﻤﺎوﻳﺔ وﺧﻠﺼﻮا إﱃ أن اﻟﺨﺎﻟﻖ ﻟﻢ ﻳﻜﻦ ﺑﺈﻣﻜﺎﻧﻪ ﺗﻮزﻳﻊ اﻟﻜﺎﺋﻨﺎت اﻟﺤﻴﺔ إﻻ ﺣﻴﺜﻤـﺎ ﻧﺸﺄت ﻇﺮوف ﻣﻤﺎﺛﻠﺔ ﻟﺘﻠﻚ ا ﻮﺟـﻮدة ﻋـﲆ اﻷرض ) ﻣﻔﻬﻮم ﺷﺎﺋﻊ ﺟﺪ اً اﻟﻴـﻮم .( اﻟﺤﻘﻴﻘـﺔ أن ﻫـﺆﻻء ا ﻔﻜﺮﻳﻦ أﺻﺒﺤﻮا ﻣﻘﺘﻨﻌ ﺑﺄن أي ﻛﻮﻛﺐ ﺧﺎل ﻣﻦ اﻟﺤﻴﺎة ﺳﻮف ﻳﻨﻄـﻮي ﻋـﲆ إﻫـﺪار ﻏـ ﻣﻘﺒـﻮل ﻟﻠﻄﺎﻗﺔ اﻹﻟﻬﻴﺔ . ﺑﺪءًا ﻣﻦ ﻧﴩ ﻛﺘﺎب ﻛﻮﺑﺮﻧﻴﻜـﻮس ـ د ﻤﻘﺮﻄﺲ ﻟﻴﻮﻛﻴﺒﻮس ﰲ ﺛـﻮرة أورﺑﻴـﻮم ﻛﻮﻳﻠﻴﺴـﺘﻴﻮم ﻋﺎم ١٥٤٣ ، ﺑﺪأ ﺗﺼﻮر اﻟﺸـﻤﺲ ﻛﻮاﺣﺪة ﻣﻦ اﻟ ﻌﺪﻳﺪ ﻣﻦ اﻟﻨﺠـﻮم ﺔ ﰲ اﻟﻘﺒـــ اﻟﺴـــﻤﺎوي واﻷرض ﻛﻮاﺣﺪة ﻣﻦ اﻟﻜﻮاﻛـﺐ اﻟﻌﺪﻳـﺪة ا ﻟﺘﻲ ﻳﻤﻜﻦ أن ﺗﺪور ﺣـﻮل ﺗﻠـﻚ اﻟﻨﺠﻮم وﻣﻦ ا ﻌﺮوف ﺟﻴﺪًا ﻛﻴﻒ ﻋﺎرﺿﺖ اﻟﻜﻨﻴﺴـﺔ اﻟﻜﺎﺛﻮﻟﻴﻜﻴـﺔ اﻟﺮوﻣﺎﻧﻴﺔ ﺗﻠﻚ اﻟﺮؤﻳـﺔ اﻟﺠﺪﻳـﺪة ﻟﻠﻜﻮن . أﺷﻬﺮ ﺿﺤﻴﺔ ﺎ ﻳﺴـﻤﻰ "ﺑـ ﻣﺤﺎﻛﻢ اﻟﺘﻔﺘﻴﺶ ا ﻘﺪﺳـﺔ " ﻛﺎن ﺟﻴﻮرداﻧـﻮ ﺑﺮوﻧـﻮ، ا ﺆﻳـﺪ ــــ ا ﺘﺤﻤﺲ ﻟﺘﻌﺪدﻳﺔ اﻟﻌﻮاﻟﻢ واﻟﺬي اﻧﺘﻬﻰ ﺑﻪ اﻷﻣـﺮ إﱃ ﺣﺮﻗـﻪ ﻋـﲆ ا ﺤــﻚ ﰲ ﻋ ـﺎم 1600 . ﺳــﺎدت ﻇﻼﻣﻴﺔ اﻟﻜﻨﻴﺴـﺔ اﻟﻜﺎﺛﻮﻟﻴﻜﻴـ ﺔ اﻟﺮوﻣﺎﻧﻴﺔ ﺟﺰء اً اً ﻛﺒ ﻣﻦ اﻟﻘﺮن اﻟﺴﺎﺑﻊ ﻋﴩ وأﺛﺮت أﻳﻀـ ﺎً ﻋـﲆ ﻏﺎﻟﻴﻠﻴﻮ اﻟﺬي أُﺟﱪ ﻋﲆ اﻟﱰاﺟـﻊ اﻟﺘــﺎرﻳﺨﻲ . ﰲ اﻟﻘــﺮن اﻟﺜــﺎﻣﻦ ﻋﴩ، ﻫـﺪﻣﺖ اﻟﺮؤﻳـﺔ اﻟﻌﻠﻤﻴـﺔ ﻟﻠﻜــﻮن ﺗـــﺪرﻳﺠﻴﺎ ا ﻔ ــﺎﻫﻴﻢ اﻟﻜﻨﺴﻴﺔ ا ﺴﺒﻘﺔ وذﻟـ ﻚ ﺑﻔﻀـﻞ أﻋﻤﺎل اﻟﺸﺨﺼﻴﺎت ا ﺴﺘﻨ ة ﻣﻦ ) ﺗﻮﻣﺎس راﻳﺖ إﱃ إﻳﻤﺎﻧﻮﻳﻞ ﻛﺎﻧﻂ وﻣﻦ ﻳﻮﻫﺎن ﻫﺎﻳﻨﺮﻳﺶ ﻻﻣﱪت إﱃ وﻳﻠﻴـﺎم ﻫ ﺷـﻞ وﻣـﻦ ﻓﻮﻟﺘ إﱃ ﺗﻮﻣﺎس ﺑﺎﻳﻦ ﻋـ ﲆ ﺳـﺒﻴﻞ ا ﺜـﺎل ﻻ اﻟﺤﴫ ( ﺗﻢ اﻟﺘﺄﻛﻴﺪ ﺑﺸﻜﻞ ﻧﻬﺎﺋﻲ ﻋﲆ اﻟـﻮﻋﻲ ﺑﺈﻣﻜﺎﻧﻴـﺔ وﺟـﻮد ﻛﻮاﻛـﺐ أﺧـﺮى ﺗﺴـﻜﻨﻬﺎ ﻛﺎﺋﻨﺎت ﻣﻔﻜﺮة أﺧﺮى . ﺧﻼل اﻟﻘﺮن اﻟﺘﺎﺳﻊ ﻋ ﴩـ ﺑﺪأ اﺣﺘﻤﺎل وﺟﻮد ﺣﻴﺎة ﺧﺎرج ﻛﻮﻛﺐ اﻷرض ﻳﺼـﺒﺢ ﻣﻮﺿـﻮﻋﺎ ﻟﻠﻤﻨﺎ ﻗﺸﺎت اﻟﺤﻘﻴﻘﻴﺔ اﻟﺘـﻲ اﺗﺴـﻤﺖ أﺣﻴﺎﻧـﺎ ﺑﻌﻮدة اﻟﻌﻘﻴﺪة اﻟﺪﻳﻨﻴﺔ ﻣﺜﻞ اﻷﺣﺪاث اﻟﺘﻲ ﻛﺎن ﻓﻴﻬﺎ اﻟﻘﺲ وﻳﻠﻴﺎم ﻫﻴﻮﻳـﻞ ﺑﻄـﻞ اﻟﺮو اﻳـﺔ ﰲ ﻣﻨﺘﺼﻒ اﻟﻘﺮن اﻟﺘﺎﺳﻊ ﻋﴩ . ـــــ - ﻣﺎﺭﺱ ﺃﺑﺮﻳﻞ 2 0 2 4 أرﺳﻄﻮ أﻓﻼﻃﻮن أورﺠﺎﻧﻮس أوﻏﺴﻄ