The+World+Economy

start of Change: Bigger ways to Changes- Continuities: Impact on Daily Life
 * Imperialism -Ottoman Turks conquered the old Byzantine territories
 * Exploration along the coasts of africa in search of trade and world conquering was established
 * international trade became larger, mostly in the Americas, modern day South America..
 * spread of disease from around the world.
 * Gunpowder Empires formed large political units which challenged political traditions in newly conquered territories.
 * Global contacts did not overshadow regional cultural norms- Many societies preserved key features from the past.
 * gender roles were the same
 * Some new military technology, but no true breakthroughs until 1750. Little change took place in agriculture and manufacturing techniques,
 * Many cultures in society tried to bring back their older ways of political monarchy
 * Indians and other Natives died because of the diseases Europeans brought from their countries.
 * Indians were not used to cleansed people, so therefore were considered uncivilized.
 * Child labor increased in many regions
 * in order to deal with new global supply and trade routes more slaves were brought from africa to do work

pg 354 questions

My choice for a basic social determinism as a basis to social change would most likely be the technological advancements in conquering other nations. When conquistadors came to the Americas for example they had much better weapons, such as guns with power, rather than Indian Bow and arrows, and hunting knives. They dominated societies who were not aware of these advancements. This allowed them to expand easier considering much of where they conquered people were technological ignorant.

Since we live to know that humans always want more and are never satisfied with what they have, they tend to discover new ways to get more.Fame and glory were two reasons for these actions. The Americas were found by Conquerors who were sent by their queen or king to explore new lands and conquer as his countries, so he would get paid.

=Letter to the Grand Duchess Christina = (1630s) Galileo Galilei 
 * Galileo Galilei. 1957. //Discoveries and Opinions of Galileo by Galileo Galilei//. Translated by Stillman Drake. Doubleday, a division of Bantam Doubleday Dell Publishing Group, Inc.**

//Galileo Galilei (1564-1642) was one of the primary figures in the Scientific Revolution. In 1608 Galileo, then a professor of mathematics at the University of Pisa, heard of a new technology, the telescope. Galileo quickly built his own telescope and used it to observe the planets and the stars. His observations provided evidence in favor of the Copernican theory of heliocentrism. For a variety of reasons, many religious leaders considered heliocentrism dangerous, and Galileo was initially commanded by the Roman Catholic Church to avoid teaching it. After the publication in 1632 of his most important work, //Dialogue on the Two World Systems//, which was supposed to be impartial but favored heliocentrism, he was forced to recant his claim that the earth moves in relation to the sun. He spent the remainder of his life under house arrest. Galileo is also famous for his work in theoretical mechanics, particularly for his formulation of the law of inertia. In the following selection, Galileo describes how the results of the new science can be reconciled with the Bible.//

I declare (and my sincerity will make itself manifest) not only that I mean to submit myself freely and renounce any errors into which I may fall into this discourse through ignorance of matters pertaining to religion, but that I do not desire in these matters to engage in disputes with anyone, even on points that are disputable. My goal is this alone; that if, among errors that may abound in these considerations of a subject remote from my profession, there is anything that may be serviceable to the holy Church in making a decision concerning the Copernican system, it may be taken and utilized as seems best to the superiors. And if not, let my book be torn and burnt, as I neither intend nor pretend to gain from it any fruit that is not pious and Catholic. And though many of the things I shall reprove have been heard by my own ears, I shall freely grant to those who have spoken them that they never said them, if that is what they wish, and I shall confess myself to have been mistaken. Hence let whatever I reply be addressed not to them, but to whoever may have held such opinions.

The reason produced for condemning the opinion that the earth moves and the sun stands still is that in many places in the Bible one may read that the sun moves and the earth stands still. Since the Bible cannot err, it follows as a necessary consequence that anyone takes an erroneous and heretical position who maintains that the sun is inherently motionless and the earth movable.

With regard to this argument, I think in the first place that it is very pious to say and prudent to affirm that the holy Bible can never speak untruth—whenever its true meaning is understood. But I believe nobody will deny that it is often very abstruse, and may say things which are quite different from what its bare words signify. Hence in expounding the Bible if one were always to confine oneself to the unadorned grammatical meaning, one might fall into error. Not only contradictions and propositions far from true might thus be made to appear in the Bible, but even grave heresies and follies. Thus it would be necessary to assign to God feet, hands, and eyes, as well as corporeal and human affections, such as anger, repentance, hatred, and sometimes even the forgetting of things past and ignorance of those to come. These propositions uttered by the Holy Ghost were set down in that manner by the sacred scribes in order to accommodate the capacities of the common people, who are rude and unlearned. For the sake of those who deserve to be separated from the herd, it is necessary that wise expositors should produce the true senses of such passages, together with the special reasons for which they were set down in these words. This doctrine is so widespread and so definite with all theologians that it would be superfluous to adduce evidence for it.

Hence I think that I may reasonably conclude that whenever the Bible has occasion to speak of any physical conclusion (especially those which are very abstruse and hard to understand), the rule has been observed of avoiding confusion in the minds of the common people which would render them contumacious toward the higher mysteries. Now the Bible, merely to condescend to popular capacity, has not hesitated to obscure some very important pronouncements, attributing to God himself some qualities extremely remote from (and even contrary to) His essence. Who then, would positively declare that this principle has been set aside, and the Bible has confined itself rigorously to the bare and restricted sense of its words, when speaking but casually of the earth, of water, of the sun, or of any other created thing? Especially in view of the fact that these things in no way concern the primary purpose of the sacred writings, which is the service of God and the salvation of souls- matters infinitely beyond the comprehension of the common people.

This being granted, I think that in discussions of physical problems we ought to begin not from the authority of scriptural passages, but from sense-experiences and necessary demonstrations; for the holy Bible and the phenomena of nature proceed alike from the divine Word, the former as the dictate of the Holy Ghost and the latter as the observant executrix of God's commands. It is necessary for the Bible, in order to be accommodated to the understanding of every man, to speak many things which appear to differ from the absolute truth so far as the bare meaning of the words is concerned. But Nature, on the other hand, is inexorable and immutable: she never transgresses the laws imposed upon her, or cares a whit whether her abstruse reasons and methods of operation are understandable to men. For that reason it appears that nothing physical which sense-experience sets before our eyes, or which necessary demonstrations prove to us, ought to be called in question (much less condemned) upon the testimony of biblical passages which may have some different meaning beneath their words. For the Bible is not chained in every expression to conditions as strict as those which govern all physical effects; nor is God any less excellently revealed in Nature's actions than in the sacred statements of the Bible. Perhaps this is what Tertullian meant by these words.

"We conclude that God is known first through Nature, and then again, more particularly, by doctrine; by Nature in His works, and by doctrine in His revealed word."

From this I do not mean to infer that we need not have an extraordinary esteem for the passages of holy Scripture. On the contrary, having arrived at any certainties in physics, we ought to utilize these as the most appropriate aids in the true exposition of the Bible and in the investigation of those meanings which are necessarily contained therein, for these must be concordant with demonstrated truths. I should judge that the authority of the Bible was designed to persuade men of those articles and propositions which, surpassing all human reasoning, could not be made credible by science, or by any other means than through the very mouth of the Holy Spirit.

Yet even in those propositions which are not matters of faith, this authority ought to be preferred over that of all human writings which are supported only by bare assertions or probable arguments, and not set forth in a demonstrative way. This I hold to be necessary and proper to the same extent that divine wisdom surpasses all human judgment and conjecture.

But I do not feel obliged to believe that same God who has endowed us with senses, reason, and intellect has intended to forgo their use and by some other means to give us knowledge which we can attain by them. He would not require us to deny sense and reason in physical matters which are set before our eyes and minds by direct experience or necessary demonstrations. This must be especially true in those sciences of which but the faintest trace (and that consisting of conclusions) is to be found in the Bible. Of astronomy, for instance, so little is found that none of the planets except Venus are so much as mentioned, and this only once or twice under the name of "Lucifer." If the sacred scribes had had any intention of teaching people certain arrangements and motions of the heavenly bodies, or had they wished us to derive such knowledge from the Bible, then in my opinion they would not have spoken of these matters so sparingly in comparison with the infinite number of admirable conclusions which are demonstrated in that science. Far from pretending to teach us the constitution and motions of the heavens and the stars, with their shapes, magnitudes, and distances, the authors of the Bible intentionally forbore to speak of these things, though all were quite well known to them...

From these things it follows as a necessary consequence that, since the Holy Ghost did not intend to teach us whether heaven moves or stands still, whether its shape is spherical or like a discus or extended in a plane, nor whether the earth is located at its center or off to one side, then so much the less was it intended to settle for us any other conclusion of the same kind. And the motion or rest of the earth and the sun is so closely linked with the things just named, that without a determination of the one, neither side can be taken in the other matters. Now if the Holy Spirit has purposely neglected to teach us propositions of this sort as irrelevant to the highest goal (that is, to our salvation), how can anyone affirm that it is obligatory to take sides on them, and that one belief is required by faith, while the other side is erroneous? Can an opinion be heretical and yet have no concern with the salvation of souls? Can the Holy Ghost be asserted not to have intended teaching us something that does concern our salvation? I would say here something that was heard from an ecclesiastic of the most eminent degree: "That the intention of the Holy Ghost is to teach us how one goes to heaven, not how heaven goes."

But let us again consider the degree to which necessary demonstrations and sense experiences ought to be respected in physical conclusions, and the authority they have enjoyed at the hands of holy and learned theologians. From among a hundred attestations I have selected the following: "We must also take heed, in handling the doctrine of Moses, that we altogether avoid saying positively and confidently anything which contradicts manifest experiences and the reasoning of philosophy or the other sciences. For since every truth is in agreement with all other truth, the truth of Holy Writ cannot be contrary to the solid reasons and experiences of human knowledge."

And in St. Augustine we read: "If anyone shall set the authority of Holy Writ against clear and manifest reason, he who does this knows not what he has undertaken; for he opposes to the truth not the meaning of the Bible, which is beyond his comprehension, but rather his own interpretation; not what is in the Bible, but what he has found in himself and imagines to be there."

This granted, and it being true that two truths cannot contradict one another, it is the function of wise expositors to seek out the true senses of scriptural texts. These will unquestionably accord with the physical conclusions which manifest sense and necessary demonstrations have previously made certain to us. Now the Bible, as has been remarked, admits in many places expositions that are remote from the signification of the words for reasons we have already given. Moreover, we are unable to affirm that all interpreters of the Bible speak by divine inspiration, for if that were so there would exist no differences between them about the sense of a given passage. Hence I should think it would be the part of prudence not to permit anyone to usurp scriptural texts and force them in some way to maintain any physical conclusion to be true, when at some future time the sense and demonstrative or necessary reasons may show the contrary. Who indeed will set bounds to human ingenuity? Who will assert that everything in the universe capable of being perceived is already discovered and known? Let us rather confess quite truly that "Those truths which we know are very few in comparison with those which we do not know."

We have it from the very mouth of the Holy Ghost that God delivered up the world to disputations, so that man cannot find out the work that God hath done from the beginning event to the end. In my opinion no one, in contradiction to that dictum, should close the road to free philosophizing about mundane and physical things, as if everything had already been discovered and revealed with certainty. Nor should it be considered rash not to be satisfied with those opinions which have become common. No one should be scorned in physical disputes for not holding to the opinions which happen to please other people best, especially concerning problems which have been debated among the greatest philosophers for thousands of years.

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