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Showing posts with label justification of exploration. Show all posts
Showing posts with label justification of exploration. Show all posts

Saturday, October 1, 2011

CAN SETI BE JUSTIFIED?

CHAPTER 8F

CAN SETI BE JUSTIFIED?

Is SETI a waste of time and money? I do not think so. SETI does at least two valuable things. First, it provides an extraordinary opportunity for a shortcut in our search for life in the universe. For obviously, if we detect intelligent civilizations we will have settled the issue of the possibility of extraterrestrial life, which otherwise may take hundreds, perhaps thousands, of years to resolve, if it can be resolved at all by space travel.

SETI’s chances of success may be slim, but if we do succeed the results would be of the greatest significance. SETI is like a lottery ticket: As long as the investment is small, we have little to lose and much to gain. That is pretty much the way the matter is being treated at the present time -- a budget in the few million over the next decade is a mere pittance as far as those things go.

Second, SETI provides special motivation and in some cases inspiration for many researchers who work in areas related, however indirectly, to the issue of the origin and the evolution of life. Indeed, to be fair to the SETI enthusiasts, much of their work has concentrated on improving our knowledge of several of the links in the chain between the origin of the galaxy and the origin of life. The misleading use of probabilities comes more in the public relations effort than in the actual science.

Another benefit of SETI is that as part of the task of identifying suitable stars it is necessary to improve our star catalogue for distances at least up to a few hundred light years away, which is the maximum radius of the volume that SETI will comb for intelligence in the near future. As new technology--radiotelescopes in orbit, for example-- increases the radius of the search, the map of our section of the galaxy is also bound to improve. This painstaking but necessary job of astronomical taxonomy has been neglected somewhat because it does not compare in glamour with the investigation of the many exciting phenomena that have come to light in the past three decades. SETI gives it the right spice to make it enticing enough.

Whether SETI succeeds or not, however, I suspect that its main possible contribution lies elsewhere. Just as exobiology can provide a very useful context in which to ask questions about the origin and evolution of life, SETI may become a useful framework to examine the nature of our intelligence and our technological civilization. And here I do not mean merely the determination of whether we should feel unique or ordinary as a species -- important as this matter may be -- but rather the ability to bring together many disciplines to investigate the origins and evolution of scientific culture.

Saturday, February 26, 2011

The Value of Astrobiology with or without Specimens

Chapter 6D

The Value of Astrobiology with or without Specimens

The lack of extraterrestrial specimens is an objection to the pursuit of astrobiology only if we accept a narrow definition of the field. Astrobiology goes beyond the search for extraterrestrial life: It is largely the application of space science and technology to understand how life may originate and evolve anywhere in the cosmos. As a practical matter, astrobiology often devotes itself to investigating how life originated and evolved on this planet. Astrobiology tries to determine, for example, what the Earth was like 3.5 - 4.5 billion years ago — what was the ultraviolet flux? What were the volcanic and other tectonic activity? How much molecular oxygen was in the atmosphere? And how much ozone? How much carbon, hydrogen, and nitrogen were "recycled" through the Earth's crust and how much were brought to the Earth by asteroids and comets? To decide these issues we must go away from the Earth to study the older surfaces of the Moon and Mars, the presumably still primordial atmosphere of Titan, and the largely untouched chemistry of comets.[1] Astrobiology is thus inseparable from comparative planetology. (Figure 3).

This connection is all the more evident when we remember that to understand the nature of an environment well we need to understand its origin and evolution. In the global environment of the Earth life has played a crucial part (e.g., in the density, temperature, and composition of the atmosphere, cf. Ch. 4). How life originated is thus a question of great importance if we are to understand how our global environment came to be as it is. At the same time, we cannot begin to settle that question without making some critical determinations about how the planet was formed, how its atmosphere was created, how much energy it received from the sun in its early evolution, and in general all those questions that form integral part of comparative planetology.

In trying to answer the question of the origin of life, however, there are great difficulties of substance and of method. For example, some investigators would not be satisfied with an answer unless it demonstrated that life was somehow inevitable or at least very likely. They would require that we specify the early conditions in the planet (e.g., a reducing atmosphere and later a primordial soup of organic materials), and then show that by processes that should be expected (e.g., radiation, lightening) organic evolution towards life was highly probable. Another school of thought would have a series of extraordinary coincidences bring life about. Thus even if organic matter was abundant on the early Earth, it would have taken an accident, or accidents, to get organic evolution on the road to life. To illustrate the sort of disputes involved let me consider a hypothesis that requires the presence of a large moon for life to begin. Of course, if that hypothesis is right, we should conclude that life is probably very rare in the galaxy and not to be found in the solar system at all, except for our own kind.

According to this hypothesis, clays served as the templates for the amino acids to combine into the first complex organic molecules. Presumably the amino acids would be floating in shallow waters over clay surfaces, but still required a mechanism that could make them more complex. That mechanism is provided by having two amino acids form a peptide bond — a bond through which carbon and nitrogen in separate organic chains become linked. This bond can form when, for example, a nitrogen atom loses its bond with a hydrogen atom (H) and a carbon nearby loses its hydroxide bond (OH). Since the H and the OH combine to form water (H20), the formation of the peptide bond requires a loss of water. The problem is how to lose water in the presence of all that water in which the amino acids are suspended.

The tides created by the Moon provide the solution to the problem. When the tides go out a residue of amino acids is left on the clays, and the heavier concentration in drier surroundings allows the peptide bond to form. Once formed, the peptide bond is stable in water. After many repetitions of this process, organic molecules of an increasing complexity can be formed. The function of the clays is to provide a mechanism for replication, but that matter will wait a few paragraphs. For the time being, the issue is the role of the Moon in the origin of life.

The sun produces tides, too, but they are much smaller and perhaps not sufficient to bring about the needed peptide bonds. If a planet were closer to the star it would enjoy greater solar tides, but unfortunately it may also become locked into a very slow rotation (the Moon always offers the same face to the Earth, Mercury rotates every 58.6 Earth days, and Venus' day is longer than its year). Having a day-night cycle seems important because the opportunity to move away from equilibrium gives the pre-biological molecules a chance to vary, and this opportunity for variation is an essential characteristic of evolution. Cyclical events are in general favorable because they permit the molecules to reach a state of equilibrium to consolidate their gains before having to change again. Apart from the tides and the day-night cycle we have the concomitant temperature fluctuations. And we have seasons. Now, the Earth has seasons because its axis is tilted in just the right way. Then we must also take into account the gravitational influence of other planets, the role of the magnetosphere and many other factors whose possible relevance or even their very existence may escape the experts at this time.

Insofar as any of these are large factors in allowing life to gain a foothold on Earth, the origin of life becomes an improbable event. But we simply do not know. As plausible as hypotheses such as this may seem today, they may sound very quaint in two or three decades, let alone in a few centuries. And even if the events in question were indeed factors in bringing life into our world, on further examination they may turn out to be just some among the many alternative mechanisms that could have provided for the evolution of ever-more complex molecules in a variety of other worlds. It happens all too often that when a mechanism cannot be immediately proposed to explain a particular step on the way to life, people who ought to know better jump to the conclusion that life on Earth was an extraordinary coincidence.

Many biochemists, for example, have felt that the problem of the origin of macromolecules is insoluble. At the most basic level, life consists of nucleic acids (such as DNA and RNA) that contain the genetic information, and of functional proteins (such as enzymes). If we imagine that DNA or RNA was the original macromolecule we have to explain how it could replicate in the absence of enzymes, which are essential in modern living systems. On the other hand if we imagine that the proteins came first, how could they have built around themselves the nucleic acids that would carry the information necessary for future coding of the same proteins?

For years none of the mechanisms proposed seemed satisfactory, not even co-evolutionary mechanisms because the chemical association of nucleotides (the building blocks of nucleic acids) and amino acids (the building blocks of proteins) was just too problematic. On the face of this situation some people thought that life was a stroke of luck. And some others even suggested that life had probably come from elsewhere to the Earth, as if removing the problem of the origin of life a few light years amounted to a solution.

Nevertheless some plausible mechanisms were proposed in the late 1960s and have been refined ever since. One of them, suggested by A.G. Cairns-Smith, is that microscopic crystals in clays can serve to replicate molecules. Such clays have a large capacity for adsorption, which causes tiny bits of proteins to stick to them, just as particles of meat do to the surface of a frying pan. The crystals in these clays would then grow and reproduce the patterns of the amino acids adsorbed in the clays.

These processes can be repeated millions of times, until with the development of enzymes, as J.D. Bernal notes, we would also see the appearance of co-enzymes, some of which are identical to the nucleotides of RNA. As the co-enzymes are adsorbed, their efficiency in chemical energy transfer would give clear reproductive advantages to their associated enzymes. Under these conditions, a co-evolution of functional proteins and nucleic acids becomes possible. And this result presumably paves the road to the eventual origin of the first cells. This view has been buttressed by the work of the space scientist James Lawless, who has shown that clays do select precisely the amino acids that can form biologically active proteins.

There are many other hypotheses, many of them buttressed by experimental work that fill in some of the steps deemed necessary to take us from atmospheric gases to living cells (e.g., proteins that can "make" their own RNA) But what is necessary and what is not depends on the approach one takes to explain the origin of life. First, there are different starting points. Some want, even demand, a reducing atmosphere (poor in oxygen, rich in hydrogen and other gases like methane). Others think that the original atmosphere was composed largely of carbon dioxide. Second, then comes a story of the evolution of organic matter, a story that may involve thousands of steps, of which only some are specified. And of course, there could be alternative plausible stories. What makes them plausible is that some of the steps that may have seemed baffling at one time can be produced in the laboratory now, while others can be explained theoretically. For example, the first generally accepted story gained its plausibility from the Miller-Urey experiment, in which a reducing atmosphere in a flask was subjected to electrical discharges. Presumably the result of the experiment was a soup containing the building blocks of life. Apparently, however, only very few interesting organic molecules were actually produced in such an experiment, and those were of very little complexity. The steps from there to, say, a self-replicating molecule, let alone a cell, are truly gigantic.

Since there are so many ways to tell the story, many equally unconstrained by the scant evidence, it is not surprising that the intuitions of different investigators differ on what is crucial and what is not. And even if most of the apparently necessary steps of a particular story can be accounted for by experiments, there remains the difficulty that the answer to one part of the puzzle is often at odds with the proposed answer to the next part (e.g., a molecule used as a building block for a more complex molecule is produced in an alkaline solution, but the more complex molecule has to be produced in its opposite, an acidic environment; this is not a fatal setback, since in living things the product of a reaction can be transported to a different internal environment to be used to build something else, and in general we find that natural processes have co-evolved in the living world to accomplish just this transport, cf. the example about elephants and their environments given above). The problem is that it all seems just too convenient. What we want to know now is not just how it could have been, but how it was -- we want the "real" story.

To go from just-so stories to compelling hypotheses we need a better understanding of the initial conditions on the Earth, and as we develop our hypotheses accordingly, we will get ideas of what sorts of evidence about the subsequent evolution of the global environment we may want to look for. One helpful way to proceed is to examine those worlds where according to some approaches life might have started, or at least where we should expect some small amount of organic evolution. To the extent that organic evolution has taken place we learn much about our own, once we factor in the relevant differences. To the extent to which organic evolution has not taken place, we also learn much about the failure of some forms of reasoning about the origin of life and perhaps get some clues about more appropriate forms of reasoning.

Astrobiology and comparative planetology will merge in many other contexts. Take, for example, the search for the origin of the organic carbon on the Earth, surely a needed background to make a definitive determination of how life started on the Earth. To have organic compounds, we first need to trace the carbon and the other relevant elements (hydrogen is normally easy, since it is almost everywhere, with the glaring exception of the Moon and Mercury). We begin the search for carbon in the solar system and then see how it was apportioned to the Earth. If the Earth had a disproportionate amount of carbon, we must deal with a certain set of scenarios in which the Earth comes to occupy a privileged position. If carbon is very common in the solar system, as indeed it is, our scenarios are of a different sort, but we still want to know how the Earth came by the amounts that it has: Did it happen during the initial accretion of the planet, or was most of the carbon brought in by the subsequent cometary and asteroidal bombardment?

How do we trace the carbon in the solar system? We will look for clues in the comets and asteroids, as well as in the inner planets and all the other rocky objects of respectable size in the solar system, particularly the large moons of Jupiter and Saturn. If we wish, space exploration will make them all available to us. In the meantime we may also examine the meteorites that we do have. In some of these meteorites we find that carbon is associated with two sets of rare gases — apparently the carbon serves as a casing that keeps the rare gases trapped. When the carbon is released from the meteorite it comes out in two installments. In the first it also frees amounts of argon, krypton and xenon in relative ratios that are pretty much the same as those found in terrestrial planets. Other carbon in some meteorites, however, encases a completely different mix of rare gases (of neon, xenon, and krypton) that cannot be accounted for by any process known in the solar system. Further investigation reveals that such is the mixture that can be expected in the process by which stars become red giants. This presumably leads to the conclusion that the stellar cloud from which the solar system formed was already seeded with carbon from the death of another star.

This interplay between biology and astrophysics takes place on many fronts. As another example, we may consider the matter of extinction, which has been described earlier. The 26 million-year period for large extinctions was calculated by David Raup from the fossil records of marine animals. It was this periodicity together with the asteroid hypothesis of Luis Alvarez that led to the further astrophysical hypothesis that the sun had a companion star. Incidentally, the computer program used to estimate the effects of the Alvarez asteroid was based on a program originally developed by Brian Toon and others to study the dust clouds of Mars, and in turn served as the basis for the so-called "nuclear winter" study — which some observers still consider a reliable model of what would happen to the Earth in case of nuclear war.[2]

If such cycles of extinction are indeed determined by astrophysical events, posterity will have much reason to thank the day these combined biological and astrophysical studies were undertaken; even if the astrophysical causes turn out to be very different from those now proposed. But quite apart from preventing great disasters, the study of extinction cycles will contribute greatly to our understanding of the forces that affect the environment of the Earth.

These and other investigations underscore the intimate connections between astrobiology and those aspects of space science that deal with the formation and evolution of planets. Since the role of life has been of crucial importance for the Earth, and since we need to know specifically how terrestrial life may not only survive but also prosper, this study of origins is highly justified. To put the point differently, the biota and many of the other elements of the global environment co-evolved. Thus to understand the evolution of one of those elements we need to understand it in its relationship to the evolution of the others. Moreover, the very role of the imagination in trying to determine the range within which life can be born and the possible forms life may take provides a fruitful context in which to discuss questions of origin and evolution. For by the consideration of likely scenarios for life, and by the comparative examination of the planets in our solar system and of other planetary systems, we will be better able to understand not only how life came about but also why it took the paths that it did when it apparently had others available.



[1]. Although the emphasis has been mine all along, in making these remarks I find myself paraphrasing Harold P. Kline's many comments on earlier drafts of this essay.

[2] R.P. Turco, O.B. Toon, T.P. Ackerman, J.B. Pollack, C. Sagan, "Nuclear Winter: Global Consequences of Multiple Nuclear Explosions," Science, 23 December 1983, Vol.222, P.1293. See also O.B. Toon et al, "Evolution of an Impact-Generated Dust Cloud and its Effects on the Atmosphere," Geological Society of America, Special Paper 190, 1982, p.187.

Friday, June 11, 2010

From Serendipity to Justification

Chapter 3E

From Serendipity to Justification

Clearly, then, a dynamic science makes certain things possible that otherwise would be not only beyond our reach but also beyond our imagination. That is one of the main reasons why we cannot afford not to do science: many problems of which we are already aware cannot be solved unless a different point of view comes into play. Therefore to reject or slow down the process by which science grows, by which we refine and replace our communal spectacles, amounts to a decision to deprive ourselves of much that is good and to continue to expose ourselves unnecessarily to who knows what dangers[1].

Supporters of space exploration can now justify their expectation of a bounty from space precisely because exploration presents many challenges to our science and technology. Since space exploration is thus so likely to contribute to the transformation of our views, investing in it has a clear advantage over investing in fields not so ripe with challenge.


Knowing that serendipity is a natural consequence of science, the supporter of exploration may now say with Descartes that a failure to explore is a failure to carry out our obligation to "procure the general good of mankind." The justification the supporter can now offer for exploration in general, and for the heart of space exploration[2] in particular, sounds like a practical case, albeit more subtle and indirect than the one made in Chapter 2. But it is a practical case born out of the nature of space science itself, and thus the guarantees that it offers go well beyond those of historical anecdotes.


This deeper and fundamental practicality forms the basis of the supporter's response to the strongest social objections. The supporter of exploration can now explain to the social critic why the previous benefits of exploration were not a fortunate accident: they were the result of the inevitable expansion of opportunity that is part and parcel of scientific exploration. Once we understand the dynamic nature of science we are in a position to vouch for its future serendipity. As we saw in the previous chapter, to a casual observer the heart of space exploration may not appear to have obvious practical benefits. But this deeper investigation reveals a long-term, fundamental practicality: the practicality that comes when a transformation of our views of the universe expands our range of opportunity.

As the benefits from exploration become routine, the frontier of the unknown is pushed further out into the cosmos and our challenges shift accordingly. In indulging our enthusiasm, we are thus bound to force a change in our panorama of problems and opportunities.


The argument works against the ideological objection as well. Unless we commit species suicide, we will continue to interact with the Earth and transform it in small and large ways. By doing so we act in the manner of all other living beings: a tree grows tall and gives shade to violets and mushrooms that could not have lived without it; a beaver builds a dam, harming rose bushes and fish, but helping water lilies and frogs; and once upon a time, bacteria gave the Earth its oxygen and nitrogen atmosphere.

The question for us is not whether we will interfere, but rather how much and how wisely. Now, to act wisely we need knowledge of ourselves, of the Earth, and of our interactions with the Earth. Otherwise we are likely to impose too big a burden on the planet or on its human inhabitants.

Such knowledge is not complete as of this writing not even environmental activists can reasonably claim that they know everything about our planet – and it may never be complete. That is, our perspective is limited, and therefore we need a dynamic science that can change our panorama of problems and opportunities. To eschew dynamic science is to deprive humankind of the chance to act wisely. We are already a big presence on the Earth and need to move carefully in the dark of our ignorance. It would thus be irresponsible to forgo the lanterns that may illuminate our way (lanterns such as NASA’s Mission to Earth, to be discussed in the next chapter). Space exploration is thus not a false panacea but an important means to a cleaner and better future.[3]



[1] We may also expose ourselves to new risks. I will discuss this matter in the last two chapters.

[2] Cf. the remarks made at the end of Ch. 2 about those aspects of exploration that fire the imagination and motivate the conquest of the cosmos.

[3]. Historians may point out that the argument sketched in the two previous sections of this chapter is largely based on history and so they may wonder about my remarks in Chapter 2 against a historical case for serendipity. The answer is that here I place the history of science in a philosophical context. Several of my premises do require the history of science for their support, but my conclusions are not the results of inductive inferences from history. They depend instead on conceptual inferences about the nature of science and exploration. This is what makes my argument philosophical.

Thursday, December 31, 2009

Why the Philosophy of Space Exploration?

From: THE DIMMING OF STARLIGHT
The Philosophy of Space Exploration

By Gonzalo Munévar


CHAPTER I, Section A


WHY PHILOSOPHY?


One night almost 400 years ago Galileo turned his telescope to the sky, and the sky grew immense and crowded. Since then we have explored the heavens with telescope and mind, in the spirit of wonder and adventure. In our own time, through space exploration, we can touch where Galileo could only see, and we can reach where he could only dream. Our spaceships are beginning to realize a perennial longing made explicit by the great astronomer Johannes Kepler when he wrote to Galileo
There will certainly be no lack of human pioneers when we have mastered the art of flight... Let us create vessels and sails adjusted to the heavenly ether, and there will be plenty of people unafraid of the empty wastes. In the meantime, we shall prepare, for the brave sky-travelers, maps of the celestial bodies — I shall do it for the Moon, you, Galileo, for Jupiter.[i]

Sky-travelers are, at long last, sailing along the routes marked on the maps of Kepler and Galileo. And as Kepler would have imagined, they find adventure, beauty and excitement in the enterprise. They also promise us knowledge and bright new hope if mankind agrees to expand first into the solar system and eventually into the galaxy. But how firm is this promise? And what sacrifices should we make so that it can be kept? Those are the main questions of this book. I want to examine why human beings explore space and to determine whether we ought to.

This examination is by no means easy, for space exploration elicits many polemical responses. On the one hand we have the enthusiasm of people like Wernher von Braun, the famous rocket expert, who claimed that, "[T]he first moon landing was equal in importance to that moment in evolution when aquatic life came crawling on the land."[ii] On the other hand we have social and ideological critics. The social critics argue that we are besieged by illness, poverty, and hopelessness. We thus have an obligation to invest our money, talents, and resources to solve these human problems, but the pursuit of space exploration competes for the means needed to fulfill our obligation. The ideological critics view space exploration as a logical extension of science, and science (at least “big science”) as a basically unwise activity, for science leads us to interfere with nature instead of trying to live in harmony with it. According to them, this now massive interference has brought the world to the brink of environmental catastrophe. Only a change of ideology, or perhaps of moral outlook, can give us hope. The "promise" of space is then nothing but a siren song that diverts our attention at a crucial moment in our history.

In response to these and other critics, space enthusiasts list the many benefits we derive from the space program: weather satellites save lives and crops; communication satellites bring about economic expansion; and land satellites discover resources and help us monitor the environment. Moreover, space technology spins off valuable products into our lives, such as cell phones, reflective insulation, and voice-controlled wheelchairs.

Why then is space exploration adrift? And why does it no longer excite the public passion as it did during its Golden Age in the 1960s, when we went to the Moon and the sky was no longer the limit? Should not the response by the space enthusiasts light star fires in the eyes of their fellow citizens? Why do the enthusiasts’ arguments fail to align social policy with their values and dreams? Econometric studies have not done the job. Comparisons of (presumed) costs and benefits have not done the job. Why do the bulk of humankind remain blind to such wonderful treasures at the end of cosmic rainbows?

Part of the reason has to do with the bad choices made since NASA became one more sluggish bureaucracy, particularly since its fateful decision to build the Space Shuttle, as I argue in Chapter 7. But the main reason is that space enthusiasts have not offered enough of a compelling argument. As we will see in Chapter 2, the social critics may simply accept space exploration but only to a point, as in fact most people do. They will agree to the likes of communication satellites, from which we clearly derive benefits. Now, daring space missions such as the probes of Jupiter and Titan give us knowledge, and, yes, that knowledge is exciting, but is it better than improving the lives of people? We have the same objection again, even if the scope is somewhat reduced. As for the ideological critics, they will stick to their guns, continuing to argue that the problems that our adventures in space might help alleviate would not arise if we learned to treat our environment and each other differently.

Space enthusiasts like to appeal to the unintended benefits of previous scientific exploration. Who could have imagined so many serendipitous discoveries when the first human-made satellite, Sputnik I, went into orbit in 1957? But can we really trust the promise that our most esoteric and daring adventures will deliver new and presently unimagined bounty? As we will also see in Chapter 2, the historical anecdotes generally offered to support the notion of the serendipity of science are not enough.

Can we offer enough? Yes – enough indeed to justify the exploration of space, as I argue in Chapter 3. We may begin by noticing that each side of the controversy justifies its position by appeal to the things it values, and that each stresses different values. The issue of justification thus has the air of a philosophical problem. And so it is, though not because it is a hopeless muddle, but because philosophical tools can be deployed to resolve it. Of these tools, the first is the philosopher's search for the assumptions that underlie the problem. Eventually this search will lead us to the realization that they are assumptions about the nature of science.

For example, the social critics find the value of scientific knowledge – as obtained through space science – not large enough to justify the money that it presumably takes away from attending to other human needs. But to estimate the value of scientific knowledge in any fruitful way one should have some idea of what science is like and of what it has to offer.

The ideological critics, for their part, hold that science is unwise. But what insights about science have led them to such a conclusion? And since reflecting on the nature of science is the province of the philosophy of science – whether done by philosophers, scientists, or lay people – the resolution of this important controversy in scientific and social policy is also a job for the philosophy of science.

My own reflections lead me to conclude that we ought to explore space. One crucial reason, as I argue in Chapter 3, is that the exploration of space will transform our views of the Earth and the universe to the significant benefit of our species. As we explore space we challenge our science, and as we challenge our science we change it in ways so profound that we come to face a different panorama of problems and opportunities in our dealings with the world. Indeed, it is as if a new world opens up to us; and when we try to adapt to the new “lay of the land,” ideas and inventions occur to us that would have been unimaginable under the old perspective.

We will see, in other words, that serendipity is a natural, practically inevitable consequence of scientific exploration. My argument will thus depend on the very nature of scientific exploration and on the way that nature is illustrated in space science and other aspects of our space adventures.





[i] Johannes Kepler, Conversations with the Star Messenger, 1610. Partially quoted in A. Koestler, The Watershed: A Biography of Johannes Kepler, University Press of America, 1960, p. 195.
[ii] Quoted in W. S. Bainbridge, The Spaceflight Revolution, John Wiley & Sons, 1976, p. 1.

Next Posting: brief summary of the arguments for space science: comparative planetology, space physics and astronomy, astrobiology, biological experiments in space