Kepler as Transgressor and Amalgamator of Disciplines

Koyré A. , The astronomical revolution [1961], transl. by Maddison R. E. W. (London, 1973), 120. On Koyré on Kepler, see Jardine N. , “Koyré's Kepler/Kepler's Koyré”, History of science, xxxviii (2000), 2000–76.

Montucla J. E. , Histoire des mathématiques (Paris, 1758); Delambre J.-B. J. , Histoire de l'astronomie moderne (Paris, 1821).

Westman R. S. , “Johannes Kepler's adoption of the Copernican hypothesis”, Ph.D. diss., University of Michigan, 1971; Aiton E. , “Johannes Kepler and the astronomy without hypotheses”, Japanese studies in the history of science, xiv (1975), 1975–71; Field J. V. , Kepler's geometrical cosmology (Chicago, 1988); Voelkel J. R. , Johannes Kepler and the new astronomy (Oxford, 1999); Martens R. , Kepler's philosophy and the new astronomy (Princeton, 2000).

A pioneer in the recognition of the centrality of souls in Kepler's world-picture is Simon G. , in his Kepler astronome astrologue (Paris, 1979), chap. 4; important more recent works on the animation of Kepler's cosmos are Schwaetzer H. , ‘Si nulla esset in terra anima’: Johannes Keplers Seelenlehre als Grundlage seines Wissenschaftsverständnisses (Hildesheim, 1997), and Boner P. , “Kepler's living cosmology: Bridging the celestial and terrestrial realms”, Centaurus, xlviii (2006), 2006–39.

Melanchthon P. , Erotemata dialectices (Leipzig, 1540, and many subsequent editions; the following references are to the Strasbourg 1574 edition); Elementa rhetorices, with Crusius's scholia and quaestiones (Basel, 1567, and many subsequent editions). For full details of the curriculum and prescribed texts at Tübingen in Kepler's time, see Hoffman N. , Die Artistenfacultät an der Universität Tübingen 1534–1601 (Tübingen, 1982).

See, for example, Melanchthon , Erotemata dialectices , 297–305. On humanist dialectic and rhetoric, see Vasoli's C. classic La dialettica e retorica dell'Umanesimo: “Invenzione” e “metodo” nella cultura del XV e XVI secolo (Milan, 1968; 2nd edn, Naples, 2007); also Jardine L. A. , “Humanistic logic”, in Schmitt C. B. Skinner Q. R. D. (eds), Cambridge history of Renaissance philosophy (Cambridge, 1988), 173–98, and Vickers B. , “Rhetoric and poetics”, in ibid., 715–45.

For this distinction, see, for example, Crusius in Melanchthon, Elementa rhetorices, 39–40.

Melanchthon , Erotemata dialectices, 306–17.

Melanchthon , Erotemata dialectices , 302; Crusius in Melanchthon, Elementa rhetorices, 46.

Crusius in Melanchthon , Elementa rhetorices, 123–4. On early-modern treatments of testimony in dialectic and rhetoric textbooks, see Serjeantson R. W. , “Testimony and proof in early-modern England”, Studies in history and philosophy of science, xxx (1999), 195–236.

Aristotle, De sophisticis elenchis, 165b 7–10. For a fascinating account of the history of treatments of sophistical argument, see Hamblin C. L. , Fallacies (London, 1970).

It is worth noting that a sharp moral distinction was drawn between bare-faced lies and half-truths that mislead by equivocation, omission, or implication: See, for example, Zagorin P. , Ways of lying: Dissimulation, persecution, and conformity in early modern Europe (Cambridge, MA, 1990), and Cavaillé J.-P. , Dis/simulations. Jules-César Vanini, François La Mothe Le Vayer, Gabriel Naudé, Louis Machon et Torquato Accetto: Religion, morale, et politique au XVIIe siècle (Paris, 2002). Kepler's Copernican conversion strategies include both outright lies to the effect that all the most learned are Copernicans and the casuistic conveyance of the impression of general expert consensus by publication of mutually supportive and authoritative exchanges of letters between Copernicans.

Crusius in Melanchthon , Elementa rhetorices, 25.

Melanchthon , Elementa rhetorices, 409–11.

Jardine N. , The scenes of inquiry: On the reality of questions in the sciences , 2nd edn (Oxford, 2000), this work being inspired by I. Hacking, “Language, truth and reason”, in Hollis M. Lukes S. (eds), Rationality and relativism (Oxford, 1982), 48–66.

Kepler J. , Gesammelte Werke, ed. by Caspar Max (Munich, 1937–), xix, 328–337.

On Kepler's attempts to decipher the esoteric heliocentrism of the Pythagoreans as concealed in the exoteric account of their doctrines in Aristotle's De caelo, see Jardine N. Segonds A.-P. , La guerre des astronomes: La querelle au sujet de l'origine du système géo-héliocentrique à la fin du XVI^e siècle, ii/2: Le Contra Ursum de Jean Kepler. Édition critique, traduction et notes (Paris, 2008), 469–76.

On Kepler's jocoseria, see Jardine N. , “God's ‘ideal reader’: Kepler and his serious jokes”, in Kremer R. Włodarczyk J. (eds), Johannes Kepler: From Tübingen to Zagan (Studia copernicana, xlii, forthcoming).

Kepler , Gesammelte Werke , ii, 10:41–15; iii, 7–10; i, 149; iii, 314:28ff; vi, 290:3–9; vi, 328:26.

Kepler , Gesammelte Werke, iv, 246:23–24 and 32–38. On the significance of this, see Walker D. P. , “Kepler's celestial music”, in his Studies in musical science of the late Renaissance (London, 1978), 34–62, pp. 56–57.