牛顿概括了______等人的研究成果总结出牛顿第一定律．牛顿第一定律是在大量经验事实的基础上，通过推理抽_百度知道牛顿概括了伽利略等人的研究成果,其基本方法是
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扫描下载二维码牛顿毕生研究神学的成果有哪些？
牛顿作为人类有史以来最聪明的几个大脑之一，在26岁前就完成了大部分开创性的科学研究，而贯穿他生命始终的是他对于神学的不懈探索。请问这样一个天才，毕生对神学的探索有何成果呢？看到网上有提到他研究的“宇宙第一推动力”，但是感觉不太令人信服。据传牛顿有150万字神学手稿没有公布，是真的吗？希望有了解情况的朋友予以解答，谢谢。
500赞的时候更新三一学院私房照～1000赞的时候更新牛顿的睡衣画像～1000赞的时候更新牛顿的睡衣画像～＝＝＝＝＝＝＝＝＝＝＝＝＝＝＝＝＝＝＝＝导读＝＝＝＝＝＝＝＝＝＝＝＝＝＝＝＝＝＝＝＝＝原答案原文链接的后面就是我对这个book review的摘抄和翻译。大家可以快速滚动只看中文的我翻译的段落（本想只摘抄语句，但是book review本身就已经用小篇幅概括了一大本书，为了不漏信息只好整段的引用）黑体的部分是重点。也可以只看黑体。最后“笔者个人认为。。。”开始是本人的想法。未经许可，谢绝转载。＝＝＝＝＝＝＝＝＝＝＝＝＝＝＝＝＝＝＝原答案＝＝＝＝＝＝＝＝＝＝＝＝＝＝＝＝＝＝＝＝＝＝虽然对这方面了解不多，但是很感兴趣。找到一些东西分享给大家。不定期更新。简单的Google了一下，找到了一篇book review，作者 Jonathan Rée, 一位自由哲学家兼历史学家。现将其中一些摘抄翻译在这里。很多词不知道怎么翻译，见谅。原文地址：The life of Isaac Newton falls into two halves, and the main problem for Newton studies is how to fit them together. In the first half he was a sulky Cambridge mathematician who, at the age of 44, astonished the world with a work of natural science that was soon recognised as one of the greatest books ever written. In the second he was a sleek London gentleman wallowing in power, wealth and prestige and devoting his intellectual energy to esoteric studies of the Bible.牛顿的一生可以分成两个阶段来看，而这两个阶段在常人眼里很难调和。第一个阶段，人们看到的是一个脾气不好的剑桥数学家，在44岁就创造了一部自然科学的著作，也是有史以来最伟大的一部著作之一。而另一个阶段，人们看到的是一个醉心于权力，财富和名誉的伦敦绅士，穷极一生致力于让人很难理解的圣经研究。（第一阶段的部分就不在这里赘述了，有兴趣的可以去看原文，这里主要转述牛顿的神学研究成果以及影响）He was known to have ducked out of ordination in the Church of England, which was formally a condition of his professorship, and his reputation as a divine genius had a whiff of blasphemy about it. He had avoided any discussion of God or creation in the Principia (in the first edition, that is, where God is mentioned only once), and could not pretend to be interested in priests, rituals or religious ceremonies. On top of that there were well-founded rumours that he regarded the doctrine of the Trinity as a papist fabrication. But if his version of orthodoxy differed from that of the established church, there could be no doubt about his reverence for the Bible.这里有一段小轶事，牛顿本来作为三一学院的教授是需要英国国教（Church of England）的ordination的，但是他没有。另外在第一个版本的自然科学原理书中他尽量避开了谈God（其他版本就不是了，见后文）。整体来说，他是一个不喜欢教会的，对教会的条条框框和教旨很不屑的人。但是他对神学本身尤其是圣经本身是充满崇敬的。He was convinced the Bible was, essentially, a sacred text, and he sought to honour his maker by studying it closely, every day, sometimes for hours on end. He read it repeatedly, in English, Latin, Greek and Hebrew, weighing every word, syllable and letter. ‘Mr Newton is really a very valuable man,’ as John Locke put it, ‘not onely for his wonderfull skill in Mathematicks but in divinity too & his great knowledge in the scriptures where in I know few his equals.’牛顿认为圣经是一部圣书，他将四种语言（英语，拉丁语，希腊语，希伯来语）版本的圣经读了好多遍。他在圣经的方面的知识在原书作者John Locke看来很少有人能企及，这其中包括神学研究者。（其实这在某种程度上肯定了牛顿在神学方面的贡献）He fled from controversy in religion as he did in mathematics, but he was convinced that his discoveries in the two domains supported each other, maintaining that the leading doctrines of the Principia– heliocentrism and universal gravitation – had formed part of the primitive biblical religion from which all others derived, and were explicitly endorsed by Moses before being passed to the Greeks and winning general assent in ‘the earliest ages of philosophy’. Mathematics could thus unite with the biblical narrative to proclaim the reasonableness of Christianity.（重点来了）牛顿认为他在数学方面的发现：日心说和万有引力，和宗教／神学是相辅相成的。具体来讲就是这两个自然科学规律是原始基督教（primitive biblical religion）和早期哲学的起源。牛顿的目标是用数学来证明Christianity（广义基督教？）的合理性以及源头。（这其实是很伟大的构想，就好像霍金用数学证明宇宙起源一样，只不过牛顿比霍金早三百多年，而且受限于当时的文明程度）Newton produced a revised edition of Principia in 1713, adding a scholium generale in which he argued that the solar system in all its beauty ‘could only proceed from the counsel and dominion of an intelligent and powerful Being’ – not a passive and impersonal ‘soul of the world’, but a domineering potentate and ‘Lord over all’. He extended his list of ‘Queries’ as the Opticks went into further editions, noting a ‘wonderful Uniformity’ in the bodies of animals and the system of stars, and suggesting that it must be ‘the Effect of Choice’, and testimony to the ‘Wisdom and Skill of a powerful ever-living Agent’. 在1713年修订的《自然科学原理》中牛顿增编了一个附录 scholium generale，加了一些神学思想在他的太阳系模型中。简单来讲就是科学和自然的美（这种美，一个患有轻度强迫症的科学工作者深有体会，十分受用）一定是在有超越自然的智慧和力量的控制下形成的。在再版的Opticks中牛顿也说在动物和太阳系美妙的一致性（wonderful Uniformity）中肯定有超越自然的智慧的媒介的干预。In 1717, when he was well into his seventies, Newton was summoned to meet Caroline, Princess of Wales, who wanted to know how his biblical researches were progressing. When she realised that he had worked out a comprehensive new chronology of the ancient world, based on the Bible, she persuaded him to prepare a summary for her. Before long an unauthorised copy turned up in Paris, where anything connected with ‘le chevalier Newton’ was greeted with excitement, often seasoned with envy. ‘They say that Newton’s celebrated chronology … is destined to bring marvellous changes to the science of time,’ as one wit put it: ‘otherwise, why would the great mathematician have spent so many years working on it?’ To cast light on the question, a Parisian printer commissioned a translation of the pirated abstract and published it as a pamphlet in 1725, along with a detailed confutation. Newton was incensed, and decided to prepare a full account of his work for publication. He died two years later, and after his spectacular funeral at Westminster Abbey the still incomplete manuscript was found among his papers. It was sold for the huge sum of ?350, and printed soon afterwards as The Chronology of Ancient Kingdoms Amended.（这段其实就是介绍了牛顿对神学最伟大的贡献《Chronology》的诞生轶事，不仔细翻译了）简单来说就是1717年威尔士公主Caroline问七十多岁的牛顿说你神学研究的怎样了，牛顿说还不错，然后Caroline发现牛顿把整个神学历史都研究明白了就让它出书。盗版书（不全）先在法国流行了，牛顿后来怒了说不能盗版先行啊，就准备全版。可惜没完成就去世了。全版（其实还是不全）在其死后两年出版了，书名《The Chronology of Ancient Kingdoms Amended》（《古代王国编年史（修订版）》？瞎翻译的。。。）With the publication of the Chronology, the divine Newton at last entered terrain where common readers felt entitled to their own opinions. Anyone who reads through the Old Testament is bound to consider totting up the lifespans of the patriarchs and the reigns of the kings in the hope of arriving at a consolidated biblical dateline. In the second century AD, Jewish scholars had reckoned some four thousand years back to the date of creation: to be precise, they placed it at what we would call 3760 BC or, by the less parochial system of dating known as Anno Mundi, they could say that Christ was born in 3760 AM. The early Christians couldn’t agree: they put their trust in the Greek translation of the Bible (the Septuagint), which added around a hundred years to the age at which the patriarchs begat their offspring, moving creation back to around 5500 BC. In the eighth century, the Venerable Bede returned to the Hebrew text and argued that the date should be brought forward again, to 3952 BC. The proposal got him into trouble at the time, but the later date began to prevail in the 16th century, with Luther, Melanchthon, Scaliger and Kepler all coming up with similar estimates, until Archbishop Ussher settled the controversy in 1650 with an authoritative proposal of 4004 BC.This was the field in which Newton hoped to make his last great contribution to human knowledge. He accepted Ussher’s chronology, but wanted to extend it from the Jews to the Gentile nations. Greek and Roman history had never been satisfactorily synchronised with the biblical narrative, and the problem had sharpened in 1655, when the French theologian Isaac La Peyrère published his Prae-Adamitae, alleging that the annals of other civilisations, including the American and the Chinese, went back far beyond the creation of Adam around 4000 BC. It followed, according to La Peyrère, that these nations had been created separately, long before the Jews, and that they had been spared devastation in the great flood. La Peyrère believed that his doctrine was thoroughly biblical, and entirely compatible with Christianity, but Newton would have none of it. ‘All nations,’ he claimed, ‘have been prone to raise their Antiquities’ – in other words, to overstate their age. The Chaldeans were the worst, pretending that their civilisation went back 473 millennia, followed by the Egyptians, who stuffed their chronicles with ‘feigned Kings, who had done nothing’ in order to claim a pedigree of more than 11,000 years. The Greeks and Romans were much better, but both exaggerated by several hundred years. The Jews were a solitary exception: their bible, in the original Hebrew version, was an honest narrative of their past, and Newton undertook to show that the whole of ancient history could be fitted into the Jewish framework. The universality of the flood would thus be restored, together with a common ancestry for the whole of humanity, going back through Noah and his wife to Adam and Eve.After the flood, according to Newton, the remnants of humanity had ‘lived together in Chaldea under the government of Noah and his sons’. They remained of ‘one language, one society, and one religion’ for about 250 years, and held themselves to ‘the two great commandments, of loving the Lord our God with all our heart and soul and mind, and our neighbour as ourselves’. (‘This is the primitive religion of both Jews and Christians,’ Newton remarked, ‘and ought to be the standing religion of all nations.’) They bred with gusto, as they had to in order to repopulate the earth, and prospered mightily until they succumbed to the folly of Babel around 1860 BC. At that point they split into several nations, each of which spent the next eight centuries progressing through pastoral and agricultural forms of life until they started building towns and linking them up into kingdoms and empires subject to the rule of judges and kings, thus by gradations arriving at the state of civilisation.Civilisation as such, according to Newton, had its beginnings about 1125 BC among the Egyptians, followed by the Jews under King David in 1059, and then the Assyrians, Babylonians, Medes and Persians (and no doubt the Chinese and the Americans too, though Newton didn’t mention them). But the main focus of Newton’s efforts was the Greeks. He dated the beginning of their entry into civilisation to the time of Daedalus, who invented ‘the saw, the turning-lath, the wimble, the chip-ax and other instruments of Carpenters and Joyners’ in 989 BC. The oracles got under way a couple of years later, and then Theseus killed the Minotaur and became king, before sending Jason and his Argonauts on an embassy to Egypt in 937. The Trojan War took place in the decade between 905 and 895 – far later than usually supposed – and Dido founded Carthage in 883, where Aeneas showed up shortly afterwards.Newton’s Chronology elicited dozens of hasty reactions, in France as well as England, but within a year or two it had won acceptance as a worthy sequel to the Principia and the Opticks. The critics found it hard, as Voltaire observed, to ‘allow one and the same Man the Glory of having improv’d natural Philosophy, Geometry and History’, but the fact was that Newton’s revised chronology displayed the same ‘creative Genius’ as the rest of his researches, and the same capacity to ‘unravel and disintangle Chaos’. Diderot agreed, though on different grounds: ‘I prefer Newton’s chronology,’ he wrote, ‘because, if he has calculated accurately, it makes Aeneas the contemporary of Dido,’ thus saving the world’s greatest love story from the charge of anachronism. Gibbon too was enchanted by Newton’s reasoning: ‘His system of chronology alone suffices to ensure him immortality,’ he wrote, and he too approved of the way it allowed for Dido to get her heart broken. After Gibbon, however, Newton’s work as a historian fell into a long oblivion, from which Frank Manuel rescued it in the 1960s; but his elegant study, Isaac Newton: Historian, has now been dwarfed by the labours of Buchwald and Feingold.（高潮来了）这部书牛逼之处在于它颠覆了《圣经（旧约）》的编年，从而颠覆了基督教乃至人类文明的时间线。牛顿之前，基督时间线（biblical dateline）是这样的：公元2世纪：犹太人说，历史开始于3760 BC。也就是基督是3760 AM（Anno Mundi）出生的。（Anno Mundi：(latin) the year of the world）早期基督徒不同意，他们相信希腊人：历史开始于5500 BC。公元8世纪时候Bede又不同意，说应该是3952 BC。1650年，Ussher主教站出来说都闭嘴，是4004 BC。世界安静了。直到牛顿决定插手。。。牛顿大体上同意Ussher的说法，不过想发展一下。牛顿觉得所有nations（在古时候不能叫国家，我也不知道怎么翻译，@名私刻 建议“城邦”）在谈论自己的历史时都会吹牛，觉得越久远越好，这其中Chaldeans说自己有473世纪的历史（你逗我。。。把猴算进去了吧。。。），埃及人说自己有11000年（题外话，华人觉得自己上下五千年是多么谦虚啊），希腊和罗马人好点儿，都只是多说了几百年。只有犹太人的圣经是靠谱的，牛顿就试图将自己的理论和犹太圣经迎合。牛顿的结论是人类文明开始于埃及人，1125 BC左右。（当然这些编年都是从各种版本的圣经中读出来的）《Chronology》在出版一两年后就得到了广泛的认可，被大众承认是和牛顿的其他著作《Principia》（自然科学原理）《Opticks》（光学）齐名的作品。评论家们实在是不愿承认世界上竟然能有这样一个人，以一己之力推动了自然科学，几何学和历史三大领域（牛顿已经超越了学物理的人中神学最屌，学数学的人中物理最屌，学神学的人中数学最屌的境界，达到了三个领域他都最屌的令人发指的地步）。牛顿的神学研究体现了和他在其他领域研究同样的创新和化腐朽为神奇的能力。Gibbon甚至宣称《Chronology》这一本书就可以让一个人名垂千古。Not that they hold the Chronology in much affection: the book to which they have dedicated many years of their lives is, in their opinion, ‘stupefyingly tedious’. On the other hand, they argue, quite persuasively, that it may be the source of one of the formative ideas of our time: that every society must pass through the same stages – savagery, pastoralism and agriculture – on the way to civilised maturity. But their main concern is to demonstrate parallels between the intellectual methods of the Chronologyand those of Newton’s contributions to natural science. Newton questioned the evidence of his historical sources, they say, just as he questioned the evidence of the senses, subjecting it to a characteristic blend of experimental manipulation and mathematical synthesis. When it came to estimating the lengths of reigns and generations in antiquity, he used the technique he had pioneered in making physical measurements: compensating for the lack of any single reliable number by juggling discrepant ones, and arriving at various kinds of averages to fill the gap.原书作者Buchwald和Feingold对于《Chronology》本身并不感冒，“stupefyingly tedious”（拉低智商般冗长）。但是他们很赞赏牛顿对神学研究方法上的贡献。牛顿像研究科学一样研究圣经和神学编年史，对现有理论提出疑问，并且提出自己的创新理论。他甚至开发了一个纠正编年史年数的数学模型。。。所以通过Jonathan这篇书评可以简单的了解一下牛顿对神学的贡献，有兴趣的可以去看Buchwald和Feingold的书。笔者个人认为，之所以牛顿在神学方面的研究没有他在数学和科学方面的研究耀眼是因为神学研究本身不是大众了解的一个领域，而且它还涉及到了信徒本身的个人信仰和想法。我本身不是基督徒，但是做个类比，假如有一天杨振宁说中华历史只有3000年，作为华人我还是愿意相信上下五千年的说法，你咬我啊。正经的来说就是神学研究和科学研究本质上有不同另外前者在当代社会远没有后者影响大。另一方面，牛顿之所以研究神学被人吐槽归根结底是没有达到世人对他太高的期望，44岁写出著作影响了人类文明，然后剩下几十年就研究圣经去了，没有符合大众的预期。单看牛顿的神学造诣也是凤毛麟角，只是他被自己其他的贡献矮化了。最后，我个人觉得，牛顿在神学方面的贡献还是不可小觑的。＝＝＝＝＝＝＝＝＝＝＝＝＝＝＝＝＝1月27日更新＝＝＝＝＝＝＝＝＝＝＝＝＝＝＝＝＝＝＝＝另外通过评论对原答案的补充也放在这里：@草心没心：为什么牛顿要转而去研究神学呢？这个应该源于牛顿对神学本身的热爱，正如文中所说，他鄙视教会，但是是热爱神学尤其是圣经的。另一方面可能是要解释一下自然界中的这种协调美吧。就像现代物理孜孜不倦的想把宇宙万物的关系归为一个力一样。简单来说，强迫症。。。@草心没心：但是研究物理的话和研究神学难道不是分属唯物和唯心的范畴么？这样他会不会很纠结。并且按照第二种说法的话应该是因为喜欢物理所以投向神学喽个人认为人的观点不会都是clear dichotomy，研究科学的人很多都是有信仰的。我本人在读PhD，非基督徒，但是我是相信有超越自然的力量的存在的，这个存在可以被称为God。很多宗教是把God实体化了，或者是崇拜God的使者比如耶稣，比如穆罕默德。科学和信仰不一定水火不容。科学和神学我就不敢说是否矛盾了，对神学了解不够。最后谈一下评论中无神论者对信仰的攻击：信仰和迷信不一样，我觉得人不能迷信但是是可以有信仰的。信仰可以支撑一个人度过难关，让人有一个心理的寄托，不至于钻牛角尖。现代教会也是有存在的意义的，我认识很多各种信仰的人，他们在church， temple或者mosque的活动在我外人看来是很好的社交方式，大家互相支持，很多在教会获得的友谊最后持续得很长久。信仰自由就是我尊重你有信仰，你也尊重我没信仰。＝＝＝＝＝＝＝＝＝＝＝＝＝＝＝＝＝＝图文无关＝＝＝＝＝＝＝＝＝＝＝＝＝＝＝＝＝＝＝＝＝另外我贡献一张牛顿签的三一学院入学名册（1667），比较难得一见，字很好看：利益相关：牛顿校友。
关于牛顿后半生在研究神学，炼金术等说法在国内好像很盛传。国外我没去过，不敢评论。那么问题来了，如题主所说，牛顿作为人类有史以来最聪明的几个大脑之一，在26岁前就完成了大部分开创性的科学研究，前后差距为什么会这么大呢？基于存在即合理的哲学思考，我在这里试图站在牛顿的角度，分析一下人们对他的种种误区。1.牛顿26岁之后是否在研究神学答案是肯定的，至于其150万字的手稿，我不确定。我这里想分析的是牛顿所处的时代背景，众所周知的事，牛顿独立发现微积分，还有反射式望远镜，以及著名的万有引力定律，出版《自然哲学的数学原理》。我们不得不佩服他的大脑，钦佩之余，我们会想，如果没有牛顿，这些东西会被发现吗，如果会，需要多久能被发现。2.牛顿的成就有哪些时代基石
(1)微积分自不用说，莱布尼茨就是有力的竞争者，其发现比牛顿晚，但发表的早。
(2)反射式望远镜呢？在此之前，伽利略听说荷兰的某个搞眼镜镜片的，发现了个神奇的有远望功能的仪器，所以伽利略自己也捣鼓起来，很快就搞出了个折射式，用于观测月球，太阳，行星，发现了木星的四颗卫星——找到了不以地球为中心的星体。有力的支援了哥白尼。由此可以看出，望远镜诞生的大背景是当时玻璃镜片技术的发展，自然而然的产生的，只是诸如伽利略，牛顿式的人物大脑比一般人好，所以发明权归属在他们手中。当时全世界有那么多人，总有几个顶尖级别的人才。
(3)万有引力定律，这个得益于望远镜的发明，使得天文观测水平得到显著的提高，科学家们能获得比前人精度更高的数据。比如最接近万有引力的，开普勒三定律，就是开普勒在其老师第古观测资料的基础上，搞“大数据”分析的结果。牛顿也说过，什么巨人肩膀之类的话。3.牛顿的后半生为什么没啥科学成就原因还是在时代上，牛顿之后的科学史可以证明，直到爱因斯坦出来之前，世界上的人还在牛顿打的经典力学框架下做些修修补补工作，作为一个能规划未来200多年的科学发展方向的人来说，他是远远领先与那个时代的，他后半生没能有大的成就也正是为这个时代所限。4.这么一个聪明的大脑，研究神学是不是太可惜了这涉及到一个人的心灵归宿问题，西方普遍信仰上帝，并不是全是宗教意义上的上帝，还有一部分人信仰的是科学上的“上帝”，比如说，爱因斯坦在反对量子力学过程中说过的那句话“上帝不掷筛子”，这就是指科学上的上帝。牛顿研究神学的动力来源于一个最基本的bug，既然万有引力对万物都有普适性，给定一个初值，通过求解微分方程，就能预测未来，那么这个“初值”的初值是什么呢？就像鸡生蛋，蛋生鸡一样。只有给定一个最初最初的初值，然后用经典力学列方程，就可以预知未来，这就是一种决定论的思想了。牛顿把那个最初的初值，称作第一推动，他苦苦寻思了N久，最终回归上帝的怀抱。说第一推动是上帝给的。然后就要证明上帝的存在，证明上帝怎么万能等等，这里面就要无限的课题需要研究。所以牛顿150万字的手稿，可能就是这些东东。5.这么一个聪明的大脑，研究炼金术是不是很浪费他的才能最开始我看到这个问题，也是默默的为牛顿悲哀，惋惜。直到发现了他后半生另外一个大的成就以后，又更加膜拜他了。牛顿给出了第一推动的解释后，为什么还搞炼金术呢？难道想长生不老？非也，这恰恰是他后半生伟大的地方。先上结论，牛顿研究炼金术最主要是为了改良英国劣币当道的现实因为各种原因，牛顿做了当时英国皇家铸币厂厂长，在他当厂长的时代，正直英国市场上劣币当道，有人在金币里面掺杂其它金属，使得市场上流通的金币纯度很差。要知道一个国家如果货币体系出现紊乱，那会爆发一大堆的问题。所以这时候铸币厂长得任务就是，提纯当前市场上的货币，发行新的，纯度达标的货币。当时英国市场上主要有两种合法的金属货币，金币和银币，牛顿解决货币的纯度问题后，还需要解决货币的兑换汇率问题，科学家出身的他，对经济学并不是很了解(当时根本没经济学)，将金银之间的汇率按照他的理解给出了一个兑换比例，具体的数值我记不得了，总归是将银币的价格定高了，高于同时期的欧洲大陆，导致许多英国人带着本国的银币到欧洲大陆去换取金币，然后回国继续换取银币，这一来一回一倒腾，还能赚不少差价。这导致了英国大量的白银外流，直至银币渐渐稀缺。这个时候牛顿想重新更换金银汇率已经晚了，经过一阵苦思冥想，市场调研，最终诞生了一个影响深远的制度：废除银币的货币功能，所有的交易只能用金币兑换。牛顿给出了一个金币和英镑的比例：每盎司黄金= 三英镑十七 先令 十又二分 之一便士这是后世金本位值得开始，牛顿确定这个比例是在1717年。第一个真正的金本位制度是在1816年的英国，还是遵循牛顿定的那个比例。自此之后金本位风靡全球一百多年，直至1973年布雷顿森林体系破产。关于金本位：以黄金作为唯一的世界货币，有许多优点，化学上，金的稳定性好，可以自然存在而不被腐蚀；颜色上接近太阳的颜色，各种金黄；最主要的是，黄金的产量是大自然在控制，比不得纸币，可以人为的想怎么发行就怎么发行。金本位的确立，那些民众就会得到一个讯息：黄金=货币，即财富。然后世界上就掀起了一场夺金热潮，人们为了获得财富，冒着各种危险，飘洋出海，为着黄金不惜一切。也伴随着一些拜金主义的盛行。总体上，金本位的确立，使得民众的奋斗有了一个明确的方向，当所有人都把追逐黄金当做奋斗方向的时候，这个国家瞬间就有了活力，凝聚力。之后的日不落帝国就是这种内在动力鲜明的写照。关于金本位的诞生，辉煌，死亡，中间有许许多多故事。有兴趣的朋友可以去找相关的书籍，纪录片等。其实，牛顿提早一百年确立的黄金与英镑的比例，一直延续下去，就产生了巨大的动力，也使得英镑成为了当时的世界货币，直到二战以后美元的兴起。如果说把金本位后来的成功，归结到牛顿一个人身上，肯定有点过了。如果说只单纯把牛顿当成一个炼金术士，那也太说不过去了。私以为，一个人在26岁之前就给未来200多年的科学奠定了基础框架；26岁之后，仅仅制定黄金和英镑比例一事，就足以说明，他的下半生没白活。前者给科学界，带来了巨大的动力，为后来的工业革命奠定了理论上的基础；后者为英国未来的强大，奠定了良好的经济学基础。当一个国家，科学和经济上都处在世界的巅峰地位，他能不称雄世界么？---------------------------------------------分割线-----------------------------------------------------看到这个话题，想到后世之人对他有很多负面的说法，一口气写下了这么多。写完才发现已经离题了。由于年龄所限关于基督教，神学的诸多内容，基本不熟悉。经过查询，给出一些相对负面的一些言论，作为补充。6.牛顿在自然科学上的诸多成就算不算神学范畴，以及在神学上到底提出了什么当时西方宗教界，其实并不反对自然科学的研究，教会需要更多的研究成果，以佐证上帝的存在，基督教的伟光正。哥白尼，伽利略由于其正确的科学思维，某些科学成果收到了教会极大的迫害。这种大环境同样对牛顿产生了影响。各种因素的催促下，牛顿也步入了神学的研究。在宗教方面，牛顿持有一种极端的神论异端思想——反三位一体说。这比当时有一定市场的无神论更甚。三位一体主要讲的是，圣父圣子圣灵是一个神。牛顿认为三位一体说开始据于正统地位的时间即是罗马教廷开始堕落的开端，同时也是千年至福期的开始。所以，他将目光放在公元四世纪，着重探讨了三位一体起源的那段历史，写了许多相关的文章，还通过计算得出基督二世降世的时间再1643年左右，巧合的是，这个时间点与牛顿自己的生日很接近。他自知这些学说不宜公开发表，他还是在《自然哲学的数学原理》总释以及《光学》的30-31疑问中对其理解上帝的方式做了一些说明。7.关于150万字的神学手稿由于手稿中的一些思想与当时主流不符，所以并没有发表。手稿的存在性应该是确定的，要不然思考了这么多，不留下点笔墨也说不过去，至于是否有那么多字。我在网上查了下，有一个纪录片叫《牛顿：黑色异教徒》，这个纪录片的导演说：他话费了50年写下了4500页手稿，试图预言世界末日如何到来。
牛頓後半生主要研究但以理書的預言。並且成為對於“七十個七周”預言最為重要的詮釋者。他根據聖經的歷史和預言的解釋，把聖經但以理書中“七十個七周”的預言開始定為公元前457年，並且結束在公元34年。米勒爾運動主義者認為，但以理書中2300年預言的開始也是“七十個七”的預言開始，所以把時間末日定為年期間。而這場運動浩浩蕩蕩地演繹成第三次大覺醒運動。如果讀物理學的朋友們，不了解神學，卻想知道牛頓後半生幹什麼了，是非常不容易的事情。每個人都有喜歡研究的東西，隔行如隔山很正常。愛因斯坦也是一個很好的小提琴手，而其他的物理學家對於小提琴一竅不通而無需難過。牛頓的自然神學有那麼一點點影響，但是完全不大。他在神學領域能夠被歷史記住的主要是釋經學和預言學。如果完全不知道，你看過斯蒂芬霍金寫的《時間簡史》吧，一開始講的那個美國教會發動時間末日的運動，其理論根源是和牛頓的研究有關係的。=================================要想對於釋經學和預言學有一定的研究，須當花費相當多的基礎學科，對於希伯來文，希臘文，拉丁文的熟稔，對於神學，歷史學，思想史，都需要研究。我很負責的告訴大家，拿一個聖經學博士或者神學博士ThD完全不比拿一個物理學博士輕鬆。你可以在三十歲之前拿到物理學博士，但是如果你想在三十歲之前拿ThD，除非你天生骨骼奇特，異於常人。不要學習方舟子，對於不懂的領域胡說八道。不懂的東西很多，很正常，也沒有什麼丟人的。多讀些書沒有害處。
但以礼书注释！！太牛啦
牛顿对炼金术的可证贡献为对炼金秘本《翠玉录》的翻译在中世纪，炼金术士们的工作间，都会挂着一份翠玉录的文字；这是他们所需的最终指导。对于哲学而言，它有如&道德经&对于和炼丹的地位。炼金术把自己包装成一套实用技术，或许是为了让这套思想能够流传下去，而让真正的哲人能够看透表面的假象，把关于“物”的描述应用于“心”，获得那潜藏在背后的灵性教诲。翠玉录包含十三条言简意赅的箴言，指导个人如何凭借接触深邃、神性的精神层面，而一般的炼金术士们则解读为如何制取神秘的“哲人之石（Philosopher's Stone）”，可以制造纯金；或者灵丹妙药（Elixir），可以长生不老。据说在公元前1350年，人们在埃及的一座金字塔下的一个密室里首次发现了翠玉板。后来，翠玉板也曾经安置在宏大的亚历山大图书馆的走廊中间，图书馆被焚毁之后，翠玉板也不知所终牛顿译本：当我走进洞穴，我看到了一块翠玉，上面写着字，那是从赫尔墨斯的双手间被书写出来。从那里我发现了以下这些文字：When I entered into the cave，I received the tablet zaradi，which was inscribed，from between the bands of Hermes，in which I discovered these word：真实不虚：Tistrue without lying，certain&mosttrue：如其在上，如其在下；依此成全太一的奇迹。That wch is below is like that wchis above&that wchis above is like ytwch is below todoy emir acles of one onlything。万物本是太一，藉由分化从太一创造出来。And asall things have been&arose from one byyemediation of one：soall things have their birth from this onething by a daptation。翠玉录开篇提出了大宇宙和小宇宙的呼应关系，这是炼金术宇宙观的核心。《墨子》提出一个类似的说法“上同下比”，但墨子的意思是人的思想行为要比照天、比照神明，顺应天道。赫耳墨斯的意思则是，理念、宇宙、自然这个大宇宙，跟个人、心灵、灵魂这个小宇宙是一种一体、和谐、映射的关系，利用炼金的转变过程将性灵从物质中解放出来，既重造物质、又重塑心灵，将可重现宇宙太一亦即道、“一切万有”创造的奇迹。太一创造的方式就是新柏拉图主义的“发散”说法，就是从一个一体而充盈的最高实在，象太阳放射光芒一样层层分化出了理性、灵魂和物质世界，而无损于太一的圆满。太阳为父，太阴为母，从风孕育，从地养护。The Sun is its father，the moon its mother，the wind hath carried it in itsbelly，the earth its nourse。世间一切完美之源就在此处；其能力在地上最为完全。The father of all perfection in yewhole world is here。Its forceor power is entire if it beconverted into earth。这里的主语说的是完善的性灵，太阳指的是不朽的精神或高层次的自我——心性，太阴即月亮则是低层次的自我，是高我的投影。风是指灵性的生命力，地是指物质的躯体。神性与躯体的联合、精神和物质的统一，是创造奇迹的源泉，实际上也是神秘体验的普遍原则。《道德经》说，“道生之，德蓄之，物形之，势成之”，“之”指的也是生命、性灵，道与德就像太阳、月亮，而形、成大略也跟孕育和养护有一定的对应。分土于火，萃精于糙，谨慎行之。Separate thouye earth from yefire，yesub tile from the grosss weetly wth great in doustry。从地升天，又从天而降，获得其上、其下之能力。如此可得世界的荣耀、远离黑暗蒙昧。It ascends from yeearth to yeheaven&againitd esends to yeearth and receives yeforce of things superior&inferior。By this means you shall have yeglory of yewhole world&there by all obscurity shall fly from you。这里是说，在追求上述阴阳联合之前，必须分清属物和属灵的东西，分清灵性的呼唤和物质的欲望，才能体现真我的光辉。当一个人超越了阴与阳、自我与心性的对立，寻求到不朽的灵性，就从现实的存在中觉醒，获得通觉智慧、找到光明。再回到现实生活，一切都了然。此为万力之力，摧坚拔韧。Its forceis above all force，for it vanquish esevery subtile thing&pene tratese very solid thing。世界即如此创造，依此可达奇迹。So was yeworld created。From this are&docomead mirable adaptations where of yeprocess is here in this。我被称为三重伟大的赫尔墨斯，因我拥有世界三部分的智慧。HenceIam called HermesTrismegist，having the three parts of yephilosophy of yewholeworld。这就是我所说的伟大工作。That wchI have sid of yeoperation of yeSunisac complished&ended。这里所说的“力”，就是在炼金成功后所获得的贯通上下的能力，是最具有创造力的，因为他明了所经历的人生正像内在宇宙的外在投射。通过澈悟而达到的精神永恒，也将超越时间的局限，而时间是物质世界一切限制中最坚不可摧的。而赫耳墨斯号称拥有世界三部分的智慧，可能是因为他是埃及透特、希腊赫耳墨斯、罗马墨丘利三位同类神祗的融合，但更可能说是对理念、灵魂和物质这三个层面而言。翠玉录所谓伟大的工作，就是指从启蒙到开悟的漫长而宏伟的旅程。
居然一个正面回答问题的都没有，我来抛块砖头吧，引用已经被公开在网络上的牛顿的一段手稿：What the Latines have done to this text the Greeks have done to that of S. Paul 1 Tim. 3.16. For by changing Ο in ΟΣ & both into ΘΣ (the abbreviation of Θε??) they now read Great is the mystery of godlinesse God manifested in the flesh: whereas all the Churches for the first four or five hundred years, & the authors of all the ancient Versions, Ierome as well as the rest, read, Great is the mystery of godliness which was manifested in the flesh. For this is the common reading of the Ethiopic, Syriac & Latine Versions to this day, Ierome's manuscripts having given him no occasion to correct the old Vulgar Latine in this place. Grotius adds the Arabic, but the Egyptian Arabic Version has Θε??, & so has the above mentioned Sclavonian Version of Cyrillus. For these two Versions were made long after the sixt Century wherein the corruption began. With the ancienter Versions agree the writers of the first five Centuries both Greeks & Latines. For they in all their discourses to prove the Deity of the Son, never allege this text (that I can find,) as they would all have done, & some of them frequently, had they read God manifested in the flesh, & therefore they read ?. Tertullian adversus Praxeam & Cyprian adversus Iudaeosindustriously cite all the places where Christ is called God, but have nothing of this. Alexander of Alexandria, Athanasius, the Bishops of the Council of Sardica, Epiphanius, Basil, Gregory Nazianzen, Gregory Nyssen, Chrysostom, Cyril of Ierusalem, Cyril of Alexandria, C Also Hilary, Lucifer, Ierome, Ambrose, Austin, Phoebadius, Victorinus Afer, Faustinus Diaconus, Pope Leo the great, Arnobius junior, Cereatis, Vigilius Tapsensis, Fulgentius wrote all of them in the fourth & fift Centuries for the Deity of the Son & incarnation of God, & some of them largely & in several T & yet I cannot find that they ever allege this text to prove it excepting that a[41] G. Nyssen once urges it, if the passage crept not into him out of some marginal {annotation}. In all the times of the hot & lasting Arian controversy it never came into play, th? now those disputes are over they that read God manifested in the flesh think it one of the most obvious & pertinent texts for the businesse.via:
&26r&牛顿研究认为《提摩太前书》3:16 被改过，Ο 被改成了 Θ，多了这么一笔，结果“Great is the mystery of godliness which was manifested in the flesh”就变成了“Great is the mystery of godlinesse God manifested in the flesh”。道成肉身的理论依据之一就是这里的“God manifested in the flesh（　神在肉身中显现）”，可是“Great is the mystery of godliness which was manifested in the flesh”这个版本完全没有提及“God”！道成肉身的理论在《尼西亚信经》中被确认，是基督教基本教义之一，结果支持这一理论的一个重要证据居然是被牛顿研究发现篡改出来的……西斯空寂……这算不算是牛顿搞出了个神学大新闻呢……大概也不算吧（笑。概括一下：牛顿的一个神学研究成果：道成肉身的部分基础靠不住，耶稣和　神的关系可能并不是三位一体。以上。
作为地球OL 17世纪版本最NB的玩家，满级 一身神装 所有副本刷完 所有荣誉称号达成，游戏版本还迟迟不更新，真的没有什么事情可以做了
牛顿的神学成果我可以说一项，他是比较早的textual critics，圣经的textual criticism不是牛顿的发明，但牛顿绝对是该领域的奇才，从原创性和论证的严谨性（相对于那个时代所掌握的资料）放在今天不会输给任何一个文本批评家。历史和逻辑的推理代表作就是A Historical Account of Two Notable Corruptions of Scripture
某老师说，牛顿晚年信仰上帝是因为解决不了一个问题:是谁给了宇宙第一把力。
提出万有引力定律、三大运动定律，证明广义二项式定理，等等等等，都是已经公开、广为人知的，牛顿的神学研究成果。----- 次日补充 ------本来是想做一次短回答，期待开扇窗，大家一起来阅读那些科学史上经典的著作。根据知友评论来看，没有达到效果。知乎越来越多廉价的美食家，自己没闻过就敢说香臭。 ：） 本帖关闭评论。如果你确实有兴趣了解牛顿的成果和思想，可以从读他本人的著作开始——这是科学工作者的基本实践。其中某些理论，后代物理学者已经突破、发扬和完善了，不变的是科学的思考方式。或者你说实在没有时间，从豆瓣的书评、书摘可以管窥一二。永远记得，不要轻易下结论，认为“这事就是那事，我知道了”，如果这样你的战斗就没有意义。想娱乐打一会儿 This War of Mine 多好，上知乎干啥呢？曾经遇到一位热情讨论的知友，能从一个问题变出几十个问题，依次为他解释以后，他早已经不在那了。期间我问了他一个最简单的问题：“你是谁？” ……至今没有得到正面回答。严谨，有敬畏之心，重视不同的声音，坚持走你的路。
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