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(XII) HISTORY - 21ST CENTURY ASTROLOGY

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Bianca
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« Reply #90 on: September 26, 2007, 08:39:33 pm »








But how could these negative preconceptions be turned to the benefit of sound reasoning, with a goal of interpretation without bias? The ditch dug by two centuries of narrow-minded rationalism and positivism decidedly moves the stream away from the knowledge base of astrology, [17]  but also away from historical truth and the understanding of cultural history in its broader outlines, not only ancient and medieval, but also classical, modern and "post-modern."

Thorndike warns historians against "the perils of writing a history of science without keeping constantly in mind the presence of astrology." [18]  He admonishes similarly in regard to epistemologists whose "history" consists only of those ideas that have been corroborated by current research.

The person beached on the shore of the data and consensus opinion of the scientific community, an ideologue of the history of science, spies out what he calls "epistemological ruptures," by which concept he means to relegate to insignificance and illegitimacy as "pseudo-knowledge" entire strata of cultures from the past, simply because those strata that do not agree with the present state of research in the dominant paradigm.

Charles Webster notes that there is not very much difference between the universe of Newton (in whose library numerous works on astrology with annotations were found) and that of Paracelsus: both men contributed equally to the process of cultural creation and transformation. [19]

      The most ingenious process for devaluing astrology is the one that consists of denying it all cognitive value by virtue of its genealogy: the master thinkers in the history of astrology (Franz Cumont, Franz Boll, Wilhelm Gundel, Otto Neugebauer, David Pingree ...) have successfully dispelled the idea of the autochthonous emergence of astrology within vastly different cultures by proving its sole origin (Akkadian) and by following its course of development through Alexandrine Egypt, the Persians and the Syrians, in Greece and Rome, in India, and finally the Arabs and medieval Europe.

Even if this diffusionist schema forgets to include some parts of Chinese and Indian astrology (in particular the question of the 28 lunar "houses"), it has been judged adequate to justify a minimalist interpretation and to reduce astrology to "astrolatry," i.e. to the the supposed mentality claimed to have obtained at the time of its birth in the worship of the stars.
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