Babylonian astronomy was the study or recording of celestial objects during the early history of Mesopotamia.
Babylonian astronomy seemed to have focused on a select group of stars and constellations known as Ziqpu stars. These constellations may have been collected from various earlier sources. The earliest catalogue, Three Stars Each, mentions stars of the Akkadian Empire, of Amurru, of Elam and others.
A numbering system based on sixty was used, a sexagesimal system. This system simplified the calculating and recording of unusually great and small numbers. The modern practices of dividing a circle into 360 degrees, of 60 minutes each, began with the Sumerians.
During the 8th and 7th centuries BC, Babylonian astronomers developed a new empirical approach to astronomy. They began studying and recording their belief system and philosophies dealing with an ideal nature of the universe and began employing an internal logic within their predictive planetary systems. This was an important contribution to astronomy and the philosophy of science, and some modern scholars have thus referred to this novel approach as the first scientific revolution. This approach to astronomy was adopted and further developed in Greek and Hellenistic astrology. Classical Greek and Latin sources frequently use the term Chaldeans for the astronomers of Mesopotamia, who were considered as priest-scribes specializing in astrology and other forms of divination.
Only fragments of Babylonian astronomy have survived, consisting largely of contemporary clay tablets containing astronomical diaries, ephemerides and procedure texts, hence current knowledge of Babylonian planetary theory is in a fragmentary state. Nevertheless, the surviving fragments show that Babylonian astronomy was the first "successful attempt at giving a refined mathematical description of astronomical phenomena" and that "all subsequent varieties of scientific astronomy, in the Hellenistic world, in India, in Islam, and in the West ... depend upon Babylonian astronomy in decisive and fundamental ways.
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Le but de cet enseignement est de revenir sur les conditions (historiques mais aussi épistémologiques) qui ont permis aux sciences de prendre de l'autonomie par rapport à la religion.
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