Geiwu: A Song Scientific Revolution

“How can you act on behalf of heaven if you do not know how heaven works?”- Attributed to Wang Anshi.

In some ways, it’s surprising that China, in the Song Era, never made it to a scientific revolution. The Song dynasty witnessed the development prototrigonometry and other mathematical advancements, better astronomical theories and observations, the development of clockwork, systematic dissections, and a series of other advances. It’s all impressive empiricism; but the Chinese never made it to the next step, and the rest was history.

Suppose, however, that the Song Dynasty had witnessed the emergence of a scientific revolution, 500 years before Europe’s?

(More as I have time to flesh it out)
 
It depends how well the scientific worldview would work together with Confucianism. OK, some Chinese were Buddhists too, it's not that they would've to expect the Inquisition.

If they were successful, they could become leading power in the world... if they aren't disturbed by the Mongols or the Black Death.
 
Max Sinister said:
It depends how well the scientific worldview would work together with Confucianism. OK, some Chinese were Buddhists too, it's not that they would've to expect the Inquisition.

I honestly don't see why Christianity would work less well with Confucianism than with Islam or Christianity. The arguments behind that logic seem, well, less than adequate.

Does Christianity foster a rational world view? To an extent, sure. But so does NeoConfucianism; and since the SR took place a millenium after the conversion of most of Europe, it seems clear that it's not the Christian worldview, per se, which is necessary.
 
Where to begin? The best place, perhaps, would be during the reign of the Song emperor Shenzong, in the year 1076.

Shenzong had appointed Wang Anshi, an important reformer, to be his prime minister in 1069. Wang Anshi ushered in a series of major reforms, which revitalized the Song state. He replaced conscripted labor with paid workers; he passed an act, known as the Green Shoots program, to extend credit to rural farmers; ordered land surveys, so that he could set up taxation based on property; removed the ban on the private handling of copper, and launched a series of educational and military reforms.

Under Wang Anshi, the state also set up a medical school at the Imperial academy, as were law and military schools. The civil services tests for officials were also reformed, so that students might be “tested in their knowledge of the various schools of thought…. Being conversant with ancient and modern laws and regulations, the principles of astronomy, and their bearing on the affairs of state”.

Wang Anshi also set up a National Armaments Board in 1073, centralizing the production of weaponry for the army, and launched programs to raise horses in Northwest China. He also founded a national militia, to cut defense costs while providing the empire with a firm defense against the nomads from the steppes.

But when a drought in 1075 wracked Northern China, blame fell upon Wang Anshi, for upsetting Heaven. Wang defended his statements by pointing out that “floods and droughgts occur in the ordinary course of nature”, but it was to no avail.

Wang Anshi returned to court in 1076, but by then the damage was done. His supporters, who had been untied by his personality as much as by anything else, broke up, and, weakened by disease he had acquired while in exile, and in 1085 the reforms he had established were revoked [1].

Suppose there hadn’t been a drought in 1075?

Wang Anshi would have almost certainly pushed for war against the Liao dynasty, of Manchuria and northern China. The Liao felt that the Song had been provoking them, by building fortifications in Northern China, and establishing the militia system. In OTL, Wang Anshi argued, in 1075, for peace, arguing that China needed more time to prepare for war.

In the ATL, Wang Anshi gets it, and in 1080 the reformed Song army launches a series of devastating attacks against the Laio, forcing them to sign peace in 1082 that leaves all territory south of the Great Wall in their hands.

Among the heroes of the war is an official known as Shen Gua, who, at the end of the war, returns to his post as Supervisor of the Directorate of Astronomy in 1083. Of him, much more shall be heard.

[1] I simplify, of course. The political manuveurings could aptly be described as Byzantine.
 
“The ruler is supposed to take his cue from heaven in arranging for the conduct of government. When Heaven displays phenomena of an unusual character it is considered right that the ruler should regard such as a warning, and take steps to bring his administration more into line with the revealed will of Heaven.

It would seem to follow logically from that, if the ruler acts in accordance with what is right, Heaven should display a correspondingly favorable aspect. But is that really so?”
- Wang Anshi

Wang Anshi, throughout his career, had been continuously open to attacks based on astronomical phenomena. That is to say, the location of Venus in the sky, or the occurrence of an eclipse, was used as signs of Heaven’s disfavor of Wang’s regime. It followed, naturally, that he took a strong interest in astronomy. If the state could predict the motion of heaven, after all, it followed that it could determine its will.

This is where Shen Gua entered the scene. He had been a loyal supporter of the reforms of Wang Anshi, and had served heroically in the war against the Liao, leading armies to victory against the northern barbarians. With the prestige he received, he was able to turn his attention to his first love, astronomy.

Shen Gua, during his term as the head of the Directorate of Astronomy, carried out a program that would revolutionize Chinese astronomy.

Traditional Chinese astronomy had focused on providing mathematical formulas, for predicting the general movements of the heavens. Shen Gua, however, proposed something much more advanced: a full fledged physical model for the movement of the heavens.

Shen Gua had long been puzzled by the movement of the planets; in particular, by the way that certain planets appeared to move backwards in the heaven at certain points of the year[1]. His initial explanation relied upon what he called “willow leaves”. As the planets orbited the Earth, they periodically moved, in their orbits, in the shape of a willow leaf.

It is, for its time, an elegant model. But Shen Gua was aware that he would need proof to verify his theory, and during his time as the Director of Astronomy, he “observed the positions of the moon and planets at dusk, midnight, and dawn, to the nearest fraction of a degree, and to establish a register in which they are to be recorded.”[2]

This is done, but the results, when they are completed, and analyzed using proto-trigonometry, does approximate with his theory. Shen Gua is, for the moment, satisfied, although he can identify several flaws with his theory. The willow leaves, for instance, are actually circular.

By 1090, the imperial astronomers, who are still scanning the heavens, have tenatively prepared to accept the theory of willow leaves.

[1] The planets beyond Earth’s orbit move in the same direction around the sun as Earth. But because Earth’s orbit is smaller, the Earth overtakes the outer planets. When this happens, the planet first appears to stop drifting eastwards in the heavens, and heads west. As the earth passes the planet, the planet begins to travel east again.

In OTL, the justification in the western world was epicycles. The Chinese didn’t really consider it until Shen Gua.

[2] Hey, these are his words. And the fact that he was aware that the measurements should be done to the nearest fraction of a degree is a testament to the accuracy that would have been available to him. Even in OTL, he devised a series of astronomical tools to increase accuracy.
 
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