Physics Books

"In this work we have demonstrated all the principles of the theory of heat, and solved all the fundamental problems... [W]e wished to shew the actual origin of the theory and its gradual progress."

"The subjects of these memoirs will be, the theory of radiant heat, the problem of the terrestrial temperatures, that of the temperature of dwellings, the comparison of theoretic results with... experiments, lastly the demonstrations of the differential equations of the movement of heat in fluids."

"When heat is unequally distributed among the different parts of a solid mass, it tends to attain equilibrium, and passes slowly from the parts which are more heated to those which are less; and... it is dissipated at the surface, and lost in the medium or in the void."

"The tendency [of heat] to uniform distribution and the spontaneous emission which acts at the surface of bodies, change continually the temperature at their different points."

"If we expose to... continued... uniform... source of , the same part of a metallic ring, whose diameter is large, the molecules nearest... the source will be first heated, and, after a... time, every point of the solid will have... nearly the highest temperature... it can attain... not the same at different points... [and] less and less... [the] more distant from that [source] point..."

"When the temperatures have become permanent, the source... supplies, at each instant, a quantity of heat which... compensates for that... dissipated at all the points of the external surface of the ring."

"[T]he thickness of the ring is supposed... sufficiently small for the temperature to be... equal at all points of the same section perpendicular to the mean circumference."

"When the [heat] source is removed, the line which bounds the ordinates... at the different points will change its form continually."

"Let z be the constant temperature at point m [on] the mean circumference [of the ring], x the distance of this point from the [heat] source [point o], that is to say the length of the arc of the mean circumference, included between the point m and the point o... z is the highest temperature which the point m can attain by virtue of the constant action of the source, and this permanent temperature z is function f(x) of the distance x. The first part of the problem consists in determining the function f(x) which represents the permanent [temperature] state of the solid."

"Consider next the variable state... as soon as the [heat] source has been removed; denote by t the time... passed since the... source [removal], and by v the... temperature at... m after the time t. v will be a... function F(x, t) of the distance x and the time t; the object... is to discover this function F(x, t), of which we only know as yet that the initial value... f(x) = F(x, o)."

"[T]he quantity of heat which one of the molecules receives from the other is proportional to the difference of temperature of the two molecules... it is null, if the temperatures are equal..."

"The quantity of heat which bodies lose through their surface is subject to the same principle. If we denote by \sigma the area, finite or infinitely small, of the surface, all of whose points have the temperature v, and if a represents the temperature of the... air, the coefficient h being the... external conducibility, we shall have \sigma h (v - a) dt as the expression for the quantity of heat which this surface \sigma transmits to the air during... instant dt. ...h may... be considered as having a constant value, proper to each state of the surface, but independent of the temperature."

"[I]f two bodies of the same volume and of different nature have equal temperatures, and if the same quantity of heat be added to them, the increments of temperature are not the same; the ratio of these increments is the, ratio of their capacities for heat."

"The proper or interior conducibility of a body expresses the facility with which heat is propagated in passing from one internal molecule to another."

"Suppose... in the second solid, the permanent temperature a^\prime ...is that of boiling water, 1... b^\prime is that of melting ice, 0... distance e^\prime is the unit of measure... [Then \frac{a^\prime - b^\prime}{e^\prime} = \frac{1-0}{1} = 1.] [D]enote by K the constant flow of heat which, during unit of time... would cross unit of surface in this [second] solid, if it were formed of a given substance; K expressing a certain number of units of heat, that~is to say a certain... [multiple] of the heat necessary to convert a kilogramme of ice into water... [T]o determine the constant flow F, in a solid... of the same substance, the \frac{F}{K} = \frac{a - b}{e} \div 1 or F = K \frac{a - b}{e}. ... F denotes the quantity of heat which, during the unit of time, passes across a unit of area of the surface taken on a section parallel to the base."

"[T]here is no mathematical theory which has a closer relation... with public economy, since it serves to give clearness and perfection to the practice of the numerous arts... founded on... heat."

"Heat is the origin of all elasticity; it is the repulsive force which preserves the form of solid masses, and the volume of liquids. In solid masses, neighbouring molecules would yield to their mutual attraction, if its effect were not destroyed by the heat which separates them. This elastic force is greater according as the temperature is higher; which is the reason... bodies dilate or contract when their temperature is raised or lowered."

"[M]olecules which compose... bodies are separated by spaces void of air, and have the property of receiving, accumulating and emitting heat. Each of them sends out rays on all sides, and at the same time receives other rays from the molecules which surround it."

"The equilibrium... in the interior of a solid mass, between the repulsive force of heat and the molecular attraction, is stable; [i.e.,] it re-establishes itself when disturbed... If the molecules are arranged at [equilibrium] distances.., and if an external force begins to increase this distance without any change of temperature, the effect of attraction begins by surpassing that of heat, and brings back the molecules to their original position, after a multitude of oscillations... A similar effect is exerted in the opposite sense when a mechanical cause diminishes the primitive distance of the molecules; such is the origin of the vibrations of sonorous or flexible bodies, and of all the effects of their elasticity."

"[D]ifferent bodies placed in the same region, all of whose parts are and remain equally heated, acquire also a common and permanent temperature."

"Thus the thermometric state of a solid enclosed between two parallel infinite plane sides whose perpendicular distance is e, and which are maintained at fixed temperatures a and b, is represented by the two equations:v = a + \frac{b - a}{e} z, and F = K \frac{a - b}{e} or F = -K\frac{dv}{dz}The first... expresses the law according to which the temperatures decrease from the lower side to the opposite side, the second indicates the quantity of heat which, during a given time, crosses a definite part of a section parallel to the base."

"Of... the action of heat, that which seems simplest and most conformable to observation, consists in comparing this action to that of light. Molecules separated from one another reciprocally communicate, across empty space, their rays of heat, just as shining bodies transmit their light."

"When all the parts of a solid homogeneous body... are equally heated, and preserve without any change the same quantity of heat, they have also and retain the same density."

"[T]he mode of action of heat always consists, like... light, in... reciprocal communication of rays... but it is not necessary to consider the phenomena under this aspect... to establish the theory of heat. ...T[]he laws of equilibrium and propagation of radiant heat, in solid or liquid masses, can be rigorously demonstrated, independently of any physical explanation, as the necessary consequences of common observations."

"The effects of heat can by no means be compared with those of an elastic fluid whose molecules are at rest. It would be useless to attempt to deduce from this hypothesis the laws of [heat] propagation... The free state of heat is the same as that of light; the active state... is then entirely different from that of gaseous substances. Heat acts in the same manner in a vacuum, in elastic fluids, and in liquid or solid masses, it is propagated only by way of radiation, but its sensible effects differ according to the nature of bodies."

"Every surface which receives rays of heat from surround ing bodies reflects part and admits the rest : the heat which is not reflected, but introduced through the surface, accumulates within the solid; and so long as it exceeds the quantity dissipated by irradiation, the temperature rises."

"The temperature of a body equally heated in every part, and which keeps its heat, is that which the indicates when it is and remains in perfect contact with the body in question. Perfect contact is when the thermometer is completely immersed in a fluid mass, and, in general, when there is no point of the external surface of the instrument which is not touched by one of the points of the solid or liquid mass whose temperature is to be measured."

"Radiant heat which escapes from the surface of all bodies, and traverses elastic media, or spaces void of air, has special laws... The mathematical theory... I... formed gives an exact measure of them. It consists... in a new which... serves to determine... effects... direct or reflected."

"[O]ne can hardly imagine someone with a broader background than Fourier, more uniquely situated to simultaneously tackle problems of pure thought as well as in the physical world around him, perhaps in the same stroke of the pen. In the introduction of The Analytical Theory of Heat, he made no secret about the fact that he intended to do just that, with mathematics as his language and tool."

"We have taken... coefficient K... to be the measure of the specific conducibility of each substance; this... has... different values for different bodies. It represents... the quantity of heat which, in a homogeneous solid formed of a given substance and enclosed between two infinite parallel planes, flows, during one minute, across a surface of one square metre taken on a section parallel to the extreme planes, supposing that these two planes are maintained, one at the temperature of boiling water, the other at the temperature of melting ice, and that all the intermediate planes have acquired and retain a permanent temperature."

"All bodies have the property of emitting heat through their surface; the hotter they are the more they emit; the intensity of the emitted rays changes very considerably with the state of the surface."

"The first edition of Isaac Newton's famous Principia mathematica (1687) contains only one reference to the Scriptures and one mention of God and . Thus, there is superficial evidence to suggest that this pivotal work of physics is a mostly secular book that is not fundamentally associated with theology and natural theology. The fact that the General Scholium – with its overt theological and natural theological themes – was only added to the Principia a quarter-century later with the second edition of 1713 may also suggest that this theology came as an afterthought and is therefore not integral to the conceptual structure of the Principia. Moreover, the relative paucity of theology in the first edition, combined with the evidence of the appended General Scholium of 1713, could be used as evidence of a ‘theological turn’ in Newton's thought after 1687. This article uses evidence from Newton's private manuscripts to argue that there is more theology in all three editions of the Principia than a simple reading of the published text would imply."

"Isaac Newton's Principia Mathematica is indisputably one of the important and influential books ever written, yet it is scarcely read. Latin is not the problem, for translations in English and French have done little to expand its readership. Those who have attempted to read the Principia quickly recognize the problem: The geometrical style of mathematics is almost opaque to the modern reader."

"This most beautiful system of the sun, planets, and comets, could only proceed from the counsel and dominion of an intelligent and powerful Being. And if the fixed stars are the centres of other like systems, these, being formed by the like wise counsel, must be all subject to the dominion of One; especially since the light of the fixed stars is of the same nature with the light of the sun, and from every system light passes into all the other systems: and lest the systems of the fixed stars should, by their gravity, fall on each other mutually, he hath placed those systems at immense distances one from another."

"[I]t is not to be conceived that mere mechanical causes could give birth to so many regular motions, since the comets range over all parts of the heavens in very eccentric orbits; for by that kind of motion they pass easily through the orbs of the planets, and with great rapidity; and in their aphelions, where they move the slowest, and are detained the longest, they recede to the greatest distances from each other, and thence suffer the least disturbance from their mutual attractions."

"This Being governs all things, not as the soul of the world, but as Lord over all; and on account of his dominion he is wont to be called Lord God παντοκράτωρ, or Universal Ruler; for God is a relative word, and has a respect to servants; and Deity is the dominion of God not over his own body, as those imagine who fancy God to be the soul of the world, but over servants. The Supreme God is a Being eternal, infinite, absolutely perfect; but a being, however perfect, without dominion, cannot be said to be Lord God; for we say, my God, your God, the God of Israel, the God of Gods, and Lord of Lords; but we do not say, my Eternal, your Eternal, the Eternal of Israel, the Eternal of Gods; we do not say, my Infinite, or my Perfect: these are titles which have no respect to servants. The word God usually signifies Lord; but every lord is not a God. It is the dominion of a spiritual being which constitutes a God: a true, supreme, or imaginary dominion makes a true, supreme, or imaginary God. And from his true dominion it follows that the true God is a living, intelligent, and powerful Being; and, from his other perfections, that he is supreme, or most perfect. He is eternal and infinite, omnipotent and omniscient; that is, his duration reaches from eternity to eternity; his presence from infinity to infinity; he governs all things, and knows all things that are or can be done. He is not eternity or infinity, but eternal and infinite; he is not duration or space, but he endures and is present. He endures for ever, and is every where present; and by existing always and every where, he constitutes duration and space. Since every particle of space is always, and every indivisible moment of duration is every where, certainly the Maker and Lord of all things cannot be never and no where. Every soul that has perception is, though in different times and in different organs of sense and motion, still the same indivisible person. There are given successive parts in duration, co-existent parts in space, but neither the one nor the other in the person of a man, or his thinking principle; and much less can they be found in the thinking substance of God. Every man, so far as he is a thing that has perception, is one and the same man during his whole life, in all and each of his organs of sense. God is the same God, always and every where. He is omnipresent not virtually only, but also substantially; for virtue cannot subsist without substance. In him are all things contained and moved; yet neither affects the other: God suffers nothing from the motion of bodies; bodies find no resistance from the omnipresence of God. It is allowed by all that the Supreme God exists necessarily; and by the same necessity he exists always and every where. Whence also he is all similar, all eye, all ear, all brain, all arm, all power to perceive, to understand, and to act; but in a manner not at all human, in a manner not at all corporeal, in a manner utterly unknown to us. As a blind man has no idea of colours, so have we no idea of the manner by which the all-wise God perceives and understands all things. He is utterly void of all body and bodily figure, and can therefore neither be seen, nor heard, nor touched; nor ought he to be worshipped under the representation of any corporeal thing. We have ideas of his attributes, but what the real substance of any thing is we know not. In bodies, we see only their figures and colours, we hear only the sounds, we touch only their outward surfaces, we smell only the smells, and taste the savours; but their inward substances are not to be known either by our senses, or by any reflex act of our minds: much less, then, have we any idea of the substance of God. We know him only by his most wise and excellent contrivances of things, and final causes: we admire him for his perfections; but we reverence and adore him on account of his dominion: for we adore him as his servants; and a god without dominion, providence, and final causes, is nothing else but Fate and Nature. Blind metaphysical necessity, which is certainly the same always and every where, could produce no variety of things. All that diversity of natural things which we find suited to different times and places could arise from nothing but the ideas and will of a Being necessarily existing. But, by way of allegory, God is said to see, to speak, to laugh, to love, to hate, to desire, to give, to receive, to rejoice, to be angry, to fight, to frame, to work, to build; for all our notions of God are taken from the ways of mankind by a certain similitude, which, though not perfect, has some likeness, however. And thus much concerning God; to discourse of whom from the appearances of things, does certainly belong to Natural Philosophy."

"It is indeed a matter of great difficulty to discover, and effectually to distinguish, the true motions of particular bodies from the apparent; because the parts of that immovable space, in which those motions are performed, do by no means come under the observation of our senses. Yet the thing is not altogether desperate: for we have some arguments to guide us, partly from the apparent motions, which are the differences of the true motions; partly from the forces, which are the causes and effects of the true motions. For instance, if two globes, kept at a given distance one from the other by means of a cord that connects them, were revolved about their common centre of gravity, we might, from the tension of the cord, discover the endeavour of the globes to recede from the axis of their motion, and from thence we might compute the quantity of their circular motions. And then if any equal forces should be impressed at once on the alternate faces of the globes to augment or diminish their circular motions, from the increase or decrease of the tension of the cord, we might infer the increment or decrement of their motions; and thence would be found on what faces those forces ought to be impressed, that the motions of the globes might be most augmented; that is, we might discover their hindermost faces, or those which, in the circular motion, do follow. But the faces which follow being known, and consequently the opposite ones that precede, we should likewise know the determination of their motions. And thus we might find both the quantity and the determination of this circular motion, even in an immense vacuum, where there was nothing external or sensible with which the globes could be compared. But now, if in that space some remote bodies were placed that kept always a given position one to another, as the fixed stars do in our regions, we could not indeed determine from the relative translation of the globes among those bodies, whether the motion did belong to the globes or to the bodies. But if we observed the cord, and found that its tension was that very tension which the motions of the globes required, we might conclude the motion to be in the globes, and the bodies to be at rest; and then, lastly, from the translation of the globes among the bodies, we should find the determination of their motions. But how we are to collect the true motions from their causes, effects, and apparent differences; and, vice versa, how from the motions, either true or apparent, we may come to the knowledge of their causes and effects, shall be explained more at large in the following tract. For to this end it was that I composed it."

"The effects which distinguish absolute from relative motion are, the forces of receding from the axe of . For there are no such forces in a circular motion purely relative, but in a true and absolute circular motion, they are greater or less, according to the quantity of the motion. If a vessel, hung by a long cord, is so often turned about that the cord is strongly twisted, then filled with water, and held at rest together with the water; after, by the sudden action of another force, it is whirled about the contrary way, and while the cord is untwisting itself, the vessel continues for some time in this motion; the surface of the water will at first be plain, as before the vessel began to move: but the vessel, by gradually communicating its motion to the water, will make it begin sensibly to revolve, and recede by little and little from the middle, and ascend to the sides of the vessel, forming itself into a concave figure (as I have experienced), and the swifter the motion becomes, the higher will the water rise, till at last, performing its revolutions in the same times with the vessel, it becomes relatively at rest in it. This ascent of the water shows its endeavour to recede from the axis of its motion; and the true and absolute circular motion of the water, which is here directly contrary to the relative, discovers itself, and may be measured by this endeavour. At first, when the relative motion of the water in the vessel was greatest, it produced no endeavour to recede from the axis; the water showed no tendency to the circumference, nor any ascent towards the sides of the vessel, but remained of a plain surface, and therefore its true circular motion had not yet begun. But afterwards, when the relative motion of the water had decreased, the ascent thereof towards the sides of the vessel proved its endeavour to recede from the axis; and this endeavour showed the real circular motion of the water perpetually increasing, till it had acquired its greatest quantity, when the water rested relatively in the vessel. And therefore this endeavour does not depend upon any translation of the water in respect of the ambient bodies, nor can true circular motion be defined by such translation. There is only one real circular motion of any one revolving body, corresponding to only one power of endeavouring to recede from its axis of motion, as its proper and adequate effect; but relative motions, in one and the same body, are innumerable, according to the various relations it bears to external bodies, and like other relations, are altogether destitute of any real effect, any otherwise than they may perhaps partake of that one only true motion. And therefore in their system who suppose that our heavens, revolving below the sphere of the fixed stars, carry the planets along with them; the several parts of those heavens, and the planets, which are indeed relatively at rest in their heavens, do yet really move. For they change their position one to another (which never happens to bodies truly at rest), and being carried together with their heavens, partake of their motions, and as parts of revolving wholes, endeavour to recede from the axis of their motions.Wherefore relative quantities are not the quantities themselves, whose names they bear, but those sensible measures of them (either accurate or inaccurate), which are commonly used instead of the measured quantities themselves. And if the meaning of words is to be determined by their use, then by the names time, space, place and motion, their measures are properly to be understood; and the expression will be unusual, and purely mathematical, if the measured quantities themselves are meant. Upon which account, they do strain the sacred writings, who there interpret those words for the measured quantities. Nor do those less defile the purity of mathematical and philosophical truths, who confound real quantities themselves with their relations and vulgar measures."

"Every body perseveres in its state of rest, or of uniform motion in a right line, unless it is compelled to change that state by forces impressed thereon."

"[I]f a place is moved, whatever is placed therein moves along with it; and therefore a body, which is moved from a place in motion, partakes also of the motion of its place. Upon which account, all motions, from places in motion, are no other than parts of entire and absolute motions; and every entire motion is composed of the motion of the body out of its first place, and the motion of this place out of its place; and so on, until we come to some immovable place, as in the before-mentioned example of the sailor. Wherefore, entire and absolute motions can be no otherwise determined than by immovable places; and for that reason I did before refer those absolute motions to immovable places, but relative ones to movable places. Now no other places are immovable but those that, from infinity to infinity, do all retain the same given position one to another; and upon this account must ever remain unmoved; and do thereby constitute immovable space."

"It is a property of motion, that the parts, which retain given positions to their wholes, do partake of the motions of those wholes. For all the parts of revolving bodies endeavour to recede from the axis of motion; and the impetus of bodies moving forward, arises from the joint impetus of all the parts. Therefore, if surrounding bodies are moved, those that are relatively at rest within them, will partake of their motion. Upon which account, the true and absolute motion of a body cannot be determined by the translation of it from those which only seem to rest; for the external bodies ought not only to appear at rest, but to be really at rest. For otherwise, all included bodies, beside their translation from near the surrounding ones, partake likewise of their true motions; and though that translation were not made they would not be really at rest, but only seem to be so. For the surrounding bodies stand in the like relation to the surrounded as the exterior part of a whole does to the interior, or as the shell does to the kernel; but, if the shell moves, the kernel will also move, as being part of the whole, without any removal from near the shell."

"The causes by which true and relative motions are distinguished, one from the other, are the forces impressed upon bodies to generate motion. True motion is neither generated nor altered, but by some force impressed upon the body moved; but relative motion may be generated or altered without any force impressed upon the body."

"The alteration of motion is ever proportional to the motive force impressed; and is made in the direction of the right line in which that force is impressed."

"The duration or perseverance of the existence of things remains the same, whether the motions are swift or slow, or none at all: and therefore it ought to be distinguished from what are only sensible measures thereof; and out of which we collect it, by means of the astronomical equation. The necessity of which equation, for determining the times of a phenomenon, is evinced as well from the experiments of the pendulum clock, as by eclipses of the satellites of Jupiter."

"It may be, that there is no such thing as an equable motion, whereby time may be accurately measured. All motions may be accelerated and retarded, but the true, or equable, progress of absolute time is liable to no change."

"As the order of the parts of time is immutable, so also is the order of the parts of space."

"Absolute motion is the translation of a body from one absolute place into another; and relative motion, the translation from one relative place into another. Thus in a ship under sail, the relative place of a body is that part of the ship which the body possesses; or that part of its cavity which the body fills, and which therefore moves together with the ship: and relative rest is the continuance of the body in the same part of the ship, or of its cavity. But real, absolute rest, is the continuance of the body in the same part of that immovable space, in which the ship itself, its cavity, and all that it contains, is moved."

"It is indeed a matter of great difficulty to discover, and effectually to distinguish, the true motions of particular bodies from the apparent; because the parts of that immovable space, in which those motions are performed, do by no means come under the observation of our senses. Yet the thing is not altogether desperate: for we have some arguments to guide us, partly from the apparent motions, which are the differences of the true motions; partly from the forces, which are the causes and effects of the true motions."

"Absolute time, in astronomy, is distinguished from relative, by the equation or correction of the vulgar time. For the natural days are truly unequal, though they are commonly considered as equal, and used for a measure of time; astronomers correct this inequality for their more accurate deducing of the celestial motions."

"All things are placed in time as to order of succession; and in space as to order of situation. It is from their essence or nature that they are places; and that the primary places of things should be moveable, is absurd. These are therefore the absolute places; and translations out of those places, are the only absolute motions.But because the parts of space cannot be seen, or distinguished from one another by our senses, therefore in their stead we use sensible measures of them. For from the positions and distances of things from any body considered as immovable, we define all places; and then with respect to such places, we estimate all motions, considering bodies as transferred from some of those places into others. And so, instead of absolute places and motions, we use relative ones; and that without any inconvenience in common affairs; but in philosophical disquisitions, we ought to abstract from our senses, and consider things themselves, distinct from what are only sensible measures of them. For it may be that there is no body really at rest, to which the places and motions of others may be referred.But we may distinguish rest and motion, absolute and relative, one from the other by their properties, causes and effects. It is a property of rest, that bodies really at rest do rest in respect to one another. And therefore as it is possible, that in the remote regions of the fixed stars, or perhaps far beyond them, there may be some body absolutely at rest; but impossible to know, from the position of bodies to one another in our regions whether any of these do keep the same position to that remote body; it follows that absolute rest cannot be determined from the position of bodies in our regions."