Shortly following the confirmation of his theory of general relativity in 1919, Albert Einstein was changed into a mass-media celebrity of Weimar Germany. The mind-boggling open public response to the theory of relativity was not always positive; numerous accounts published through the 1920s stated to refute his new theory. Einstein’s opponents were not limited by philosophers and physicists. Engineers, doctors, businessmen, and writers also raised strong objections to 1 of the most crucial scientific theories of the twentieth century.
What were the motives of Einstein’s opponents? On what basis was his theory of relativity attacked so vociferously? Although that they had performed no role in the German educational life previously, during the 1920s scores of self-proclaimed experts purported to have proved the theory of relativity to be scientifically incorrect. Because the quarrels set out in a huge selection of ensuing publications frequently rested on fundamental misunderstandings of Einstein’s new theory, their accounts have been overlooked by traditional background of technology mainly. A fresh perspective emerges when popular criticism of the theory of relativity is investigated beyond the frame of physical or philosophical plausibility.
One such self-proclaimed researcher and Einstein opponent are Arthur Patschke (1865-1934). Employed by Siemens Schuckert, a German electric executive company, Patschke noticed himself as greater than a design engineer of vapor engines. Patschke was convinced that phenomena – from the motion of the heavens to individual thought itself – could be tracked to the collisions of tiny ether particles. With this mechanical basis, Patschke went on to develop a medical worldview in which ether obtained a quasi-religious position as the key to the mysteries of the world. It was more often than not scholars outside academia such as Patschke who claimed, in various pamphlets published through the 1920s, to have refuted Einstein’s theory of relativity.
Their accounts were located in the context of worldviews such as monism, the naturalist-inspired Lebensreform motion, and occultism. Encompassing not only cultural forms of company, these worldviews also protected specific physiques of knowledge. From this background it becomes clear why the popular criticism of the idea of relativity was often submitted by people with little or no understanding of Einstein’s theory, people who contacted the task of refutation with a particular vengeance nonetheless.
Shaped as they were by their worldviews, they regarded Einstein’s theory of relativity as unwelcome competition with their own efforts to interpret the universe. A non-academic researcher such as Patschke cannot help but react defensively to the substitute of classical physics with one that has more abstract foundations.
Patschke, for his part, sought to determine which components of the theory of relativity could be reconciled with his ether theory. He also attempted to show which parts of the idea of relativity were demonstrably false by reference to his own abstractions. The controversy encircling the idea of relativity was extremely warmed. In lots of pamphlets one finds what might be described as a martial rhetoric of damnation; his opponents also staged acts of protest that sought to inflame public opinion against Einstein’s work. A complicated process of protest and marginalization helps to take into account the warmed replies to Einstein’s theory.
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