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Astrology

Astrology is a range of divinatory practices, recognized as pseudoscientific since the 18th century, that propose that information about human affairs and terrestrial events may be discerned by studying the apparent positions of celestial objects. Different cultures have employed forms of astrology since at least the 2nd millennium BCE, these practices having originated in calendrical systems used to predict seasonal shifts and to interpret celestial cycles as signs of divine communications. Most, if not all, cultures have attached importance to what they observed in the sky, and some—such as the Hindus, Chinese, and the Maya—developed elaborate systems for predicting terrestrial events from celestial observations. Western astrology, one of the oldest astrological systems still in use, can trace its roots to 19th–17th century BCE Mesopotamia, from where it spread to Ancient Greece, Rome, the Islamic world, and eventually Central and Western Europe. Contemporary Western astrology is often associated with systems of horoscopes that purport to explain aspects of a person's personality and predict significant events in their lives based on the positions of celestial objects; the majority of professional astrologers rely on such systems.

Throughout its history, astrology has had its detractors, competitors and skeptics who opposed it for moral, religious, political, and empirical reasons. Nonetheless, prior to the Enlightenment, astrology was generally considered a scholarly tradition and was common in learned circles, often in close relation with astronomy, meteorology, medicine, and alchemy. It was present in political circles and is mentioned in various works of literature, from Dante Alighieri and Geoffrey Chaucer to William Shakespeare, Lope de Vega, and Calderón de la Barca. During the Enlightenment, however, astrology lost its status as an area of legitimate scholarly pursuit. Following the end of the 19th century and the wide-scale adoption of the scientific method, researchers have successfully challenged astrology on both theoretical and experimental grounds, and have shown it to have no scientific validity or explanatory power. Astrology thus lost its academic and theoretical standing in the western world, and common belief in it largely declined, until a continuing resurgence starting in the 1960s.

Etymology

The word astrology comes from the early Latin word astrologia, which derives from the Greek ἀστρολογία—from ἄστρον astron ("star") and -λογία -logia, ("study of"—"account of the stars"). The word entered the English language via Latin and medieval French, and its use overlapped considerably with that of astronomy (derived from the Latin astronomia). By the 17th century, astronomy became established as the scientific term, with astrology referring to divinations and schemes for predicting human affairs.

History

Many cultures have attached importance to astronomical events, and the Indians, Chinese, and Maya developed elaborate systems for predicting terrestrial events from celestial observations. A form of astrology was practised in the Old Babylonian period of Mesopotamia, c. 1800 BCE. Vedāṅga Jyotiṣa is one of earliest known Hindu texts on astronomy and astrology (Jyotisha). The text is dated between 1400 BCE to final centuries BCE by various scholars according to astronomical and linguistic evidences. Chinese astrology was elaborated in the Zhou dynasty (1046–256 BCE). Hellenistic astrology after 332 BCE mixed Babylonian astrology with Egyptian Decanic astrology in Alexandria, creating horoscopic astrology. Alexander the Great's conquest of Asia allowed astrology to spread to Ancient Greece and Rome. In Rome, astrology was associated with "Chaldean wisdom". After the conquest of Alexandria in the 7th century, astrology was taken up by Islamic scholars, and Hellenistic texts were translated into Arabic and Persian. In the 12th century, Arabic texts were imported to Europe and translated into Latin. Major astronomers including Tycho Brahe, Johannes Kepler and Galileo practised as court astrologers. Astrological references appear in literature in the works of poets such as Dante Alighieri and Geoffrey Chaucer, and of playwrights such as Christopher Marlowe and William Shakespeare.

Throughout most of its history, astrology was considered a scholarly tradition. It was accepted in political and academic contexts, and was connected with other studies, such as astronomy, alchemy, meteorology, and medicine. At the end of the 17th century, new scientific concepts in astronomy and physics (such as heliocentrism and Newtonian mechanics) called astrology into question. Astrology thus lost its academic and theoretical standing, and common belief in astrology has largely declined.

Ancient world
Astrology, in its broadest sense, is the search for meaning in the sky. Early evidence for humans making conscious attempts to measure, record, and predict seasonal changes by reference to astronomical cycles, appears as markings on bones and cave walls, which show that lunar cycles were being noted as early as 25,000 years ago. This was a first step towards recording the Moon's influence upon tides and rivers, and towards organising a communal calendar. Farmers addressed agricultural needs with increasing knowledge of the constellations that appear in the different seasons—and used the rising of particular star-groups to herald annual floods or seasonal activities. By the 3rd millennium BCE, civilisations had sophisticated awareness of celestial cycles, and may have oriented temples in alignment with heliacal risings of the stars.

Scattered evidence suggests that the oldest known astrological references are copies of texts made in the ancient world. The Venus tablet of Ammisaduqa is thought to have been compiled in Babylon around 1700 BCE. A scroll documenting an early use of electional astrology is doubtfully ascribed to the reign of the Sumerian ruler Gudea of Lagash (c. 2144 – 2124 BCE). This describes how the gods revealed to him in a dream the constellations that would be most favourable for the planned construction of a temple. However, there is controversy about whether these were genuinely recorded at the time or merely ascribed to ancient rulers by posterity. The oldest undisputed evidence of the use of astrology as an integrated system of knowledge is therefore attributed to the records of the first dynasty of Mesopotamia (1950–1651 BCE). This astrology had some parallels with Hellenistic Greek (western) astrology, including the zodiac, a norming point near 9 degrees in Aries, the trine aspect, planetary exaltations, and the dodekatemoria (the twelve divisions of 30 degrees each). The Babylonians viewed celestial events as possible signs rather than as causes of physical events.

The system of Chinese astrology was elaborated during the Zhou dynasty (1046–256 BCE) and flourished during the Han dynasty (2nd century BCE to 2nd century CE), during which all the familiar elements of traditional Chinese culture – the Yin-Yang philosophy, theory of the five elements, Heaven and Earth, Confucian morality – were brought together to formalise the philosophical principles of Chinese medicine and divination, astrology, and alchemy.

The ancient Arabs that inhabited the Arabian Peninsula before the advent of Islam used to profess a widespread belief in fatalism (ḳadar) alongside a fearful consideration for the sky and the stars, which they held to be ultimately responsible for every phenomena that occurs on Earth and for the destiny of humankind. Accordingly, they shaped their entire lives in accordance with their interpretations of astral configurations and phenomena.

Ancient objections

The Hellenistic schools of philosophical skepticism criticized the rationality of astrology. Criticism of astrology by academic skeptics such as Cicero, Carneades, and Favorinus; and Pyrrhonists such as Sextus Empiricus has been preserved.

Carneades argued that belief in fate denies free will and morality; that people born at different times can all die in the same accident or battle; and that contrary to uniform influences from the stars, tribes and cultures are all different.

Cicero, in De Divinatione, leveled a critique of astrology that some modern philosophers consider to be the first working definition of pseudoscience and the answer to the demarcation problem. Philosopher of Science Massimo Pigliucci, building on the work of Historian of Science, Damien Fernandez-Beanato, argues that Cicero outlined a "convincing distinction between astrology and astronomy that remains valid in the twenty-first century." Cicero stated the twins objection (that with close birth times, personal outcomes can be very different), later developed by Augustine. He argued that since the other planets are much more distant from the Earth than the Moon, they could have only very tiny influence compared to the Moon's. He also argued that if astrology explains everything about a person's fate, then it wrongly ignores the visible effect of inherited ability and parenting, changes in health worked by medicine, or the effects of the weather on people.

Favorinus argued that it was absurd to imagine that stars and planets would affect human bodies in the same way as they affect the tides, and equally absurd that small motions in the heavens cause large changes in people's fates.

Sextus Empiricus argued that it was absurd to link human attributes with myths about the signs of the zodiac, and wrote an entire book, Against the Astrologers (Πρὸς ἀστρολόγους, Pros astrologous), compiling arguments against astrology. Against the Astrologers was the fifth section of a larger work arguing against philosophical and scientific inquiry in general, Against the Professors (Πρὸς μαθηματικούς, Pros mathematikous).

Plotinus, a neoplatonist, argued that since the fixed stars are much more distant than the planets, it is laughable to imagine the planets' effect on human affairs should depend on their position with respect to the zodiac. He also argues that the interpretation of the Moon's conjunction with a planet as good when the moon is full, but bad when the moon is waning, is clearly wrong, as from the Moon's point of view, half of its surface is always in sunlight; and from the planet's point of view, waning should be better, as then the planet sees some light from the Moon, but when the Moon is full to us, it is dark, and therefore bad, on the side facing the planet in question.

Hellenistic Egypt
In 525 BCE, Egypt was conquered by the Persians. The 1st century BCE Egyptian Dendera Zodiac shares two signs – the Balance and the Scorpion – with Mesopotamian astrology.

With the occupation by Alexander the Great in 332 BCE, Egypt became Hellenistic. The city of Alexandria was founded by Alexander after the conquest, becoming the place where Babylonian astrology was mixed with Egyptian Decanic astrology to create Horoscopic astrology. This contained the Babylonian zodiac with its system of planetary exaltations, the triplicities of the signs and the importance of eclipses. It used the Egyptian concept of dividing the zodiac into thirty-six decans of ten degrees each, with an emphasis on the rising decan, and the Greek system of planetary Gods, sign rulership and four elements. 2nd century BCE texts predict positions of planets in zodiac signs at the time of the rising of certain decans, particularly Sothis. The astrologer and astronomer Ptolemy lived in Alexandria. Ptolemy's work the Tetrabiblos formed the basis of Western astrology, and, "...enjoyed almost the authority of a Bible among the astrological writers of a thousand years or more."

Greece and Rome
The conquest of Asia by Alexander the Great exposed the Greeks to ideas from Syria, Babylon, Persia and central Asia. Around 280 BCE, Berossus, a priest of Bel from Babylon, moved to the Greek island of Kos, teaching astrology and Babylonian culture. By the 1st century BCE, there were two varieties of astrology, one using horoscopes to describe the past, present and future; the other, theurgic, emphasising the soul's ascent to the stars. Greek influence played a crucial role in the transmission of astrological theory to Rome.

The first definite reference to astrology in Rome comes from the orator Cato, who in 160 BCE warned farm overseers against consulting with Chaldeans, who were described as Babylonian 'star-gazers'. Among both Greeks and Romans, Babylonia (also known as Chaldea) became so identified with astrology that 'Chaldean wisdom' became synonymous with divination using planets and stars. The 2nd-century Roman poet and satirist Juvenal complains about the pervasive influence of Chaldeans, saying, "Still more trusted are the Chaldaeans; every word uttered by the astrologer they will believe has come from Hammon's fountain."

One of the first astrologers to bring Hermetic astrology to Rome was Thrasyllus, astrologer to the emperor Tiberius, the first emperor to have had a court astrologer, though his predecessor Augustus had used astrology to help legitimise his Imperial rights.

Hindu
The main texts upon which classical Indian astrology is based are early medieval compilations, notably the Bṛhat Parāśara Horāśāstra, and Sārāvalī by. The Horāshastra is a composite work of 71 chapters, of which the first part (chapters 1–51) dates to the 7th to early 8th centuries and the second part (chapters 52–71) to the later 8th century. The Sārāvalī likewise dates to around 800 CE. English translations of these texts were published by N.N. Krishna Rau and V.B. Choudhari in 1963 and 1961, respectively.

Islamic

Astrology was taken up by Islamic scholars following the collapse of Alexandria to the Arabs in the 7th century, and the founding of the Abbasid empire in the 8th. The second Abbasid caliph, Al Mansur (754–775) founded the city of Baghdad to act as a centre of learning, and included in its design a library-translation centre known as Bayt al-Hikma 'House of Wisdom', which continued to receive development from his heirs and was to provide a major impetus for Arabic-Persian translations of Hellenistic astrological texts. The early translators included Mashallah, who helped to elect the time for the foundation of Baghdad, and Sahl ibn Bishr, (a.k.a. Zael), whose texts were directly influential upon later European astrologers such as Guido Bonatti in the 13th century, and William Lilly in the 17th century. Knowledge of Arabic texts started to become imported into Europe during the Latin translations of the 12th century.

Europe

In the seventh century, Isidore of Seville argued in his Etymologiae that astronomy described the movements of the heavens, while astrology had two parts: one was scientific, describing the movements of the Sun, the Moon and the stars, while the other, making predictions, was theologically erroneous.

The first astrological book published in Europe was the Liber Planetis et Mundi Climatibus ("Book of the Planets and Regions of the World"), which appeared between 1010 and 1027 AD, and may have been authored by Gerbert of Aurillac. Ptolemy's second century AD Tetrabiblos was translated into Latin by Plato of Tivoli in 1138. The Dominican theologian Thomas Aquinas followed Aristotle in proposing that the stars ruled the imperfect 'sublunary' body, while attempting to reconcile astrology with Christianity by stating that God ruled the soul. The thirteenth century mathematician Campanus of Novara is said to have devised a system of astrological houses that divides the prime vertical into 'houses' of equal 30° arcs, though the system was used earlier in the East. The thirteenth century astronomer Guido Bonatti wrote a textbook, the Liber Astronomicus, a copy of which King Henry VII of England owned at the end of the fifteenth century.

In Paradiso, the final part of the Divine Comedy, the Italian poet Dante Alighieri referred "in countless details" to the astrological planets, though he adapted traditional astrology to suit his Christian viewpoint, for example using astrological thinking in his prophecies of the reform of Christendom.

John Gower in the fourteenth century defined astrology as essentially limited to the making of predictions. The influence of the stars was in turn divided into natural astrology, with for example effects on tides and the growth of plants, and judicial astrology, with supposedly predictable effects on people. The fourteenth-century sceptic Nicole Oresme however included astronomy as a part of astrology in his Livre de divinacions. Oresme argued that current approaches to prediction of events such as plagues, wars, and weather were inappropriate, but that such prediction was a valid field of inquiry. However, he attacked the use of astrology to choose the timing of actions (so-called interrogation and election) as wholly false, and rejected the determination of human action by the stars on grounds of free will. The friar Laurens Pignon (c. 1368–1449) similarly rejected all forms of divination and determinism, including by the stars, in his 1411 Contre les Devineurs. This was in opposition to the tradition carried by the Arab astronomer Albumasar (787–886) whose Introductorium in Astronomiam and De Magnis Coniunctionibus argued the view that both individual actions and larger scale history are determined by the stars.

In the late 15th century, Giovanni Pico della Mirandola forcefully attacked astrology in Disputationes contra Astrologos, arguing that the heavens neither caused, nor heralded earthly events. His contemporary, Pietro Pomponazzi, a "rationalistic and critical thinker", was much more sanguine about astrology and critical of Pico's attack.

Renaissance and Early Modern

Renaissance scholars commonly practised astrology. Gerolamo Cardano cast the horoscope of king Edward VI of England, while John Dee was the personal astrologer to queen Elizabeth I of England. Catherine de Medici paid Michael Nostradamus in 1566 to verify the prediction of the death of her husband, king Henry II of France made by her astrologer Lucus Gauricus. Major astronomers who practised as court astrologers included Tycho Brahe in the royal court of Denmark, Johannes Kepler to the Habsburgs, Galileo Galilei to the Medici, and Giordano Bruno who was burnt at the stake for heresy in Rome in 1600. The distinction between astrology and astronomy was not entirely clear. Advances in astronomy were often motivated by the desire to improve the accuracy of astrology. Kepler, for example, was driven by a belief in harmonies between Earthly and celestial affairs, yet he disparaged the activities of most astrologers as "evil-smelling dung".

Ephemerides with complex astrological calculations, and almanacs interpreting celestial events for use in medicine and for choosing times to plant crops, were popular in Elizabethan England. In 1597, the English mathematician and physician Thomas Hood made a set of paper instruments that used revolving overlays to help students work out relationships between fixed stars or constellations, the midheaven, and the twelve astrological houses. Hood's instruments also illustrated, for pedagogical purposes, the supposed relationships between the signs of the zodiac, the planets, and the parts of the human body adherents believed were governed by the planets and signs. While Hood's presentation was innovative, his astrological information was largely standard and was taken from Gerard Mercator's astrological disc made in 1551, or a source used by Mercator. Despite its popularity, Renaissance astrology had what historian Gabor Almasi calls "elite debate", exemplified by the polemical letters of Swiss physician Thomas Erastus who fought against astrology, calling it "vanity" and "superstition." Then around the time of the new star of 1572 and the comet of 1577 there began what Almasi calls an "extended epistemological reform" which began the process of excluding religion, astrology and anthropocentrism from scientific debate. By 1679, the yearly publication La Connoissance des temps eschewed astrology as a legitimate topic.

Enlightenment period and onwards
During the Enlightenment, intellectual sympathy for astrology fell away, leaving only a popular following supported by cheap almanacs. One English almanac compiler, Richard Saunders, followed the spirit of the age by printing a derisive Discourse on the Invalidity of Astrology, while in France Pierre Bayle's Dictionnaire of 1697 stated that the subject was puerile. The Anglo-Irish satirist Jonathan Swift ridiculed the Whig political astrologer John Partridge.

In the second half of the 17th century, the Society of Astrologers (1647–1684), a trade, educational, and social organization, sought to unite London's often fractious astrologers in the task of revitalizing astrology. Following the template of the popular "Feasts of Mathematicians" they endeavored to defend their art in the face of growing religious criticism. The Society hosted banquets, exchanged "instruments and manuscripts", proposed research projects, and funded the publication of sermons that depicted astrology as a legitimate biblical pursuit for Christians. They commissioned sermons that argued Astrology was divine, Hebraic, and scripturally supported by Bible passages about the Magi and the sons of Seth. According to historian Michelle Pfeffer, "The society's public relations campaign ultimately failed." Modern historians have mostly neglected the Society of Astrologers in favor of the still extant Royal Society (1660), even though both organizations initially had some of the same members.

Astrology saw a popular revival starting in the 19th century, as part of a general revival of spiritualism and—later, New Age philosophy, and through the influence of mass media such as newspaper horoscopes. Early in the 20th century the psychiatrist Carl Jung developed some concepts concerning astrology, which led to the development of psychological astrology.

Principles and practice
Advocates have defined astrology as a symbolic language, an art form, a science, and a method of divination. Though most cultural astrology systems share common roots in ancient philosophies that influenced each other, many use methods that differ from those in the West. These include Hindu astrology (also known as "Indian astrology" and in modern times referred to as "Vedic astrology") and Chinese astrology, both of which have influenced the world's cultural history.

Western
Western astrology is a form of divination based on the construction of a horoscope for an exact moment, such as a person's birth. It uses the tropical zodiac, which is aligned to the equinoctial points.

Western astrology is founded on the movements and relative positions of celestial bodies such as the Sun, Moon and planets, which are analysed by their movement through signs of the zodiac (twelve spatial divisions of the ecliptic) and by their aspects (based on geometric angles) relative to one another. They are also considered by their placement in houses (twelve spatial divisions of the sky). Astrology's modern representation in western popular media is usually reduced to sun sign astrology, which considers only the zodiac sign of the Sun at an individual's date of birth, and represents only 1/12 of the total chart.

The horoscope visually expresses the set of relationships for the time and place of the chosen event. These relationships are between the seven 'planets', signifying tendencies such as war and love; the twelve signs of the zodiac; and the twelve houses. Each planet is in a particular sign and a particular house at the chosen time, when observed from the chosen place, creating two kinds of relationship. A third kind is the aspect of each planet to every other planet, where for example two planets 120° apart (in 'trine') are in a harmonious relationship, but two planets 90° apart ('square') are in a conflicted relationship. Together these relationships and their interpretations are said to form "...the language of the heavens speaking to learned men."

Along with tarot divination, astrology is one of the core studies of Western esotericism, and as such has influenced systems of magical belief not only among Western esotericists and Hermeticists, but also belief systems such as Wicca, which have borrowed from or been influenced by the Western esoteric tradition. Tanya Luhrmann has said that "all magicians know something about astrology," and refers to a table of correspondences in Starhawk's The Spiral Dance, organised by planet, as an example of the astrological lore studied by magicians.

Hindu

The earliest Vedic text on astronomy is the Vedanga Jyotisha; Vedic thought later came to include astrology as well.

Hindu natal astrology originated with Hellenistic astrology by the 3rd century BCE, though incorporating the Hindu lunar mansions. The names of the signs (e.g. Greek 'Krios' for Aries, Hindi 'Kriya'), the planets (e.g. Greek 'Helios' for Sun, astrological Hindi 'Heli'), and astrological terms (e.g. Greek 'apoklima' and 'sunaphe' for declination and planetary conjunction, Hindi 'apoklima' and 'sunapha' respectively) in Varaha Mihira's texts are considered conclusive evidence of a Greek origin for Hindu astrology. The Indian techniques may also have been augmented with some of the Babylonian techniques.

Chinese and East Asian
Chinese astrology has a close relation with Chinese philosophy (theory of the three harmonies: heaven, earth and man) and uses concepts such as yin and yang, the Five phases, the 10 Celestial stems, the 12 Earthly Branches, and shichen (時辰 a form of timekeeping used for religious purposes). The early use of Chinese astrology was mainly confined to political astrology, the observation of unusual phenomena, identification of portents and the selection of auspicious days for events and decisions.

The constellations of the Zodiac of western Asia and Europe were not used; instead the sky is divided into Three Enclosures (三垣 sān yuán), and Twenty-Eight Mansions (二十八宿 èrshíbā xiù) in twelve Ci (十二次). The Chinese zodiac of twelve animal signs is said to represent twelve different types of personality. It is based on cycles of years, lunar months, and two-hour periods of the day (the shichen). The zodiac traditionally begins with the sign of the Rat, and the cycle proceeds through 11 other animal signs: the Ox, Tiger, Rabbit, Dragon, Snake, Horse, Goat, Monkey, Rooster, Dog, and Pig. Complex systems of predicting fate and destiny based on one's birthday, birth season, and birth hours, such as ziping and Zi Wei Dou Shu are still used regularly in modern-day Chinese astrology. They do not rely on direct observations of the stars.

The Korean zodiac is identical to the Chinese one. The Vietnamese zodiac is almost identical to the Chinese, except for second animal being the Water Buffalo instead of the Ox, and the fourth animal the Cat instead of the Rabbit. The Japanese have since 1873 celebrated the beginning of the new year on 1 January as per the Gregorian calendar. The Thai zodiac begins, not at Chinese New Year, but either on the first day of the fifth month in the Thai lunar calendar, or during the Songkran festival (now celebrated every 13–15 April), depending on the purpose of the use.

Ancient
Augustine (354–430) believed that the determinism of astrology conflicted with the Christian doctrines of man's free will and responsibility, and God not being the cause of evil, but he also grounded his opposition philosophically, citing the failure of astrology to explain twins who behave differently although conceived at the same moment and born at approximately the same time.

Medieval
Some of the practices of astrology were contested on theological grounds by medieval Muslim astronomers such as Al-Farabi (Alpharabius), Ibn al-Haytham (Alhazen) and Avicenna. They said that the methods of astrologers conflicted with orthodox religious views of Islamic scholars, by suggesting that the Will of God can be known and predicted. For example, Avicenna's 'Refutation against astrology', Risāla fī ibṭāl aḥkām al-nojūm, argues against the practice of astrology while supporting the principle that planets may act as agents of divine causation. Avicenna considered that the movement of the planets influenced life on earth in a deterministic way, but argued against the possibility of determining the exact influence of the stars. Essentially, Avicenna did not deny the core dogma of astrology, but denied our ability to understand it to the extent that precise and fatalistic predictions could be made from it. Ibn Qayyim al-Jawziyya (1292–1350), in his Miftah Dar al-SaCadah, also used physical arguments in astronomy to question the practice of judicial astrology. He recognised that the stars are much larger than the planets, and argued: "And if you astrologers answer that it is precisely because of this distance and smallness that their influences are negligible, then why is it that you claim a great influence for the smallest heavenly body, Mercury? Why is it that you have given an influence to al-Ra's [the head] and al-Dhanab [the tail], which are two imaginary points [ascending and descending nodes]?"

Modern
Martin Luther denounced astrology in his Table Talk. He asked why twins like Esau and Jacob had two different natures yet were born at the same time. Luther also compared astrologers to those who say their dice will always land on a certain number. Although the dice may roll on the number a couple of times, the predictor is silent for all the times the dice fails to land on that number.

"What is done by God, ought not to be ascribed to the stars. The upright and true Christian religion opposes and confutes all such fables."

The Catechism of the Catholic Church maintains that divination, including predictive astrology, is incompatible with modern Catholic beliefs such as free will:

"All forms of divination are to be rejected: recourse to Satan or demons, conjuring up the dead or other practices falsely supposed to 'unveil' the future. Consulting horoscopes, astrology, palm reading, interpretation of omens and lots, the phenomena of clairvoyance, and recourse to mediums all conceal a desire for power over time, history, and, in the last analysis, other human beings, as well as a wish to conciliate hidden powers. They contradict the honor, respect, and loving fear that we owe to God alone."

Scientific analysis and criticism

The scientific community rejects astrology as having no explanatory power for describing the universe, and considers it a pseudoscience. Scientific testing of astrology has been conducted, and no evidence has been found to support any of the premises or purported effects outlined in astrological traditions. There is no proposed mechanism of action by which the positions and motions of stars and planets could affect people and events on Earth that does not contradict basic and well understood aspects of biology and physics. Those who have faith in astrology have been characterised by scientists including Bart J. Bok as doing so "...in spite of the fact that there is no verified scientific basis for their beliefs, and indeed that there is strong evidence to the contrary".

Confirmation bias is a form of cognitive bias, a psychological factor that contributes to belief in astrology. Astrology believers tend to selectively remember predictions that turn out to be true, and do not remember those that turn out false. Another, separate, form of confirmation bias also plays a role, where believers often fail to distinguish between messages that demonstrate special ability and those that do not. Thus there are two distinct forms of confirmation bias that are under study with respect to astrological belief.

Demarcation
Under the criterion of falsifiability, first proposed by the philosopher of science Karl Popper, astrology is a pseudoscience. Popper regarded astrology as "pseudo-empirical" in that "it appeals to observation and experiment," but "nevertheless does not come up to scientific standards." In contrast to scientific disciplines, astrology has not responded to falsification through experiment.

In contrast to Popper, the philosopher Thomas Kuhn argued that it was not lack of falsifiability that makes astrology unscientific, but rather that the process and concepts of astrology are non-empirical. Kuhn thought that, though astrologers had, historically, made predictions that categorically failed, this in itself does not make astrology unscientific, nor do attempts by astrologers to explain away failures by saying that creating a horoscope is very difficult. Rather, in Kuhn's eyes, astrology is not science because it was always more akin to medieval medicine; astrologers followed a sequence of rules and guidelines for a seemingly necessary field with known shortcomings, but they did no research because the fields are not amenable to research, and so "they had no puzzles to solve and therefore no science to practise." While an astronomer could correct for failure, an astrologer could not. An astrologer could only explain away failure but could not revise the astrological hypothesis in a meaningful way. As such, to Kuhn, even if the stars could influence the path of humans through life, astrology is not scientific.

The philosopher Paul Thagard asserts that astrology cannot be regarded as falsified in this sense until it has been replaced with a successor. In the case of predicting behaviour, psychology is the alternative. To Thagard a further criterion of demarcation of science from pseudoscience is that the state-of-the-art must progress and that the community of researchers should be attempting to compare the current theory to alternatives, and not be "selective in considering confirmations and disconfirmations." Progress is defined here as explaining new phenomena and solving existing problems, yet astrology has failed to progress having only changed little in nearly 2000 years. To Thagard, astrologers are acting as though engaged in normal science believing that the foundations of astrology were well established despite the "many unsolved problems", and in the face of better alternative theories (psychology). For these reasons Thagard views astrology as pseudoscience.

For the philosopher Edward W. James, astrology is irrational not because of the numerous problems with mechanisms and falsification due to experiments, but because an analysis of the astrological literature shows that it is infused with fallacious logic and poor reasoning.

"What if throughout astrological writings we meet little appreciation of coherence, blatant insensitivity to evidence, no sense of a hierarchy of reasons, slight command over the contextual force of critieria, stubborn unwillingness to pursue an argument where it leads, stark naivete concerning the efficacy of explanation and so on? In that case, I think, we are perfectly justified in rejecting astrology as irrational. ... Astrology simply fails to meet the multifarious demands of legitimate reasoning."

Effectiveness
Astrology has not demonstrated its effectiveness in controlled studies and has no scientific validity. Where it has made falsifiable predictions under controlled conditions, they have been falsified. One famous experiment included 28 astrologers who were asked to match over a hundred natal charts to psychological profiles generated by the California Psychological Inventory (CPI) questionnaire. The double-blind experimental protocol used in this study was agreed upon by a group of physicists and a group of astrologers nominated by the National Council for Geocosmic Research, who advised the experimenters, helped ensure that the test was fair  and helped draw the central proposition of natal astrology to be tested. They also chose 26 out of the 28 astrologers for the tests (two more volunteered afterwards). The study, published in Nature in 1985, found that predictions based on natal astrology were no better than chance, and that the testing "...clearly refutes the astrological hypothesis."

In 1955, the astrologer and psychologist Michel Gauquelin stated that though he had failed to find evidence that supported indicators like zodiacal signs and planetary aspects in astrology, he did find positive correlations between the diurnal positions of some planets and success in professions that astrology traditionally associates with those planets. The best-known of Gauquelin's findings is based on the positions of Mars in the natal charts of successful athletes and became known as the Mars effect. A study conducted by seven French scientists attempted to replicate the claim, but found no statistical evidence. They attributed the effect to selective bias on Gauquelin's part, accusing him of attempting to persuade them to add or delete names from their study.

Geoffrey Dean has suggested that the effect may be caused by self-reporting of birth dates by parents rather than any issue with the study by Gauquelin. The suggestion is that a small subset of the parents may have had changed birth times to be consistent with better astrological charts for a related profession. The number of births under astrologically undesirable conditions was also lower, indicating that parents choose dates and times to suit their beliefs. The sample group was taken from a time where belief in astrology was more common. Gauquelin had failed to find the Mars effect in more recent populations, where a nurse or doctor recorded the birth information.

Dean, a scientist and former astrologer, and psychologist Ivan Kelly conducted a large scale scientific test that involved more than one hundred cognitive, behavioural, physical, and other variables—but found no support for astrology. Furthermore, a meta-analysis pooled 40 studies that involved 700 astrologers and over 1,000 birth charts. Ten of the tests—which involved 300 participants—had the astrologers pick the correct chart interpretation out of a number of others that were not the astrologically correct chart interpretation (usually three to five others). When date and other obvious clues were removed, no significant results suggested there was any preferred chart.

Lack of mechanisms and consistency
Testing the validity of astrology can be difficult, because there is no consensus amongst astrologers as to what astrology is or what it can predict. Most professional astrologers are paid to predict the future or describe a person's personality and life, but most horoscopes only make vague untestable statements that can apply to almost anyone.

Many astrologers believe that astrology is scientific, while some have proposed conventional causal agents such as electromagnetism and gravity. Scientists reject these mechanisms as implausible since, for example, the magnetic field, when measured from Earth, of a large but distant planet such as Jupiter is far smaller than that produced by ordinary household appliances.

Western astrology has taken the earth's axial precession (also called precession of the equinoxes) into account since Ptolemy's Almagest, so the "first point of Aries", the start of the astrological year, continually moves against the background of the stars. The tropical zodiac has no connection to the stars; tropical astrologers distinguish the constellations from their historically associated sign, thereby avoiding complications involving precession. Charpak and Broch, noting this, referred to astrology based on the tropical zodiac as being "...empty boxes that have nothing to do with anything and are devoid of any consistency or correspondence with the stars." Sole use of the tropical zodiac is inconsistent with references made, by the same astrologers, to the Age of Aquarius, which depends on when the vernal point enters the constellation of Aquarius.

Astrologers usually have only a small knowledge of astronomy, and often do not take into account basic principles—such as the precession of the equinoxes, which changes the position of the sun with time. They commented on the example of Élizabeth Teissier, who wrote that, "The sun ends up in the same place in the sky on the same date each year", as the basis for the idea that two people with the same birthday, but a number of years apart, should be under the same planetary influence. Charpak and Broch noted that, "There is a difference of about twenty-two thousand miles between Earth's location on any specific date in two successive years", and that thus they should not be under the same influence according to astrology. Over a 40-year period there would be a difference greater than 780,000 miles.

Reception in the social sciences
The general consensus of astronomers and other natural scientists is that astrology is a pseudoscience which carries no predictive capability, with many philosophers of science considering it a "paradigm or prime example of pseudoscience." Some scholars in the social sciences have cautioned against categorizing astrology, especially ancient astrology, as "just" a pseudoscience or projecting the distinction backwards into the past. Thagard, while demarcating it as a pseudoscience, notes that astrology "should be judged as not pseudoscientific in classical or Renaissance times...Only when the historical and social aspects of science are neglected does it become plausible that pseudoscience is an unchanging category." Historians of science such as Tamsyn Barton, Roger Beck, Francesca Rochberg, and Wouter J. Hanegraaff argue that such a wholesale description is anachronistic when applied to historical contexts, stressing that astrology was not pseudoscience before the 18th century and the importance of the discipline to the development of medieval science. R. J. Hakinson writes in the context of Hellenistic astrology that "the belief in the possibility of [astrology] was, at least some of the time, the result of careful reflection on the nature and structure of the universe."

Nicholas Campion, both an astrologer and academic historian of astrology, argues that Indigenous astronomy is largely used as a synonym for astrology in academia, and that modern Indian and Western astrology are better understood as modes of cultural astronomy or ethnoastronomy. Roy Willis and Patrick Curry draw a distinction between propositional episteme and metaphoric metis in the ancient world, identifying astrology with the latter and noting that the central concern of astrology "is not knowledge (factual, let alone scientific) but (ethical, spiritual and pragmatic)". Similarly, historian of science Justin Niermeier-Dohoney writes that astrology was "more than simply a science of prediction using the stars and comprised a vast body of beliefs, knowledge, and practices with the overarching theme of understanding the relationship between humanity and the rest of the cosmos through an interpretation of stellar, solar, lunar, and planetary movement." Scholars such as Assyriologist Matthew Rutz have begun using the term "astral knowledge" rather than astrology "to better describe a category of beliefs and practices much broader than the term 'astrology' can capture."

Western politics and society
In the West, political leaders have sometimes consulted astrologers. For example, the British intelligence agency MI5 employed Louis de Wohl as an astrologer after it was reported that Adolf Hitler used astrology to time his actions. The War Office was "...interested to know what Hitler's own astrologers would be telling him from week to week." In fact, de Wohl's predictions were so inaccurate that he was soon labelled a "complete charlatan", and later evidence showed that Hitler considered astrology "complete nonsense". After John Hinckley's attempted assassination of US President Ronald Reagan, first lady Nancy Reagan commissioned astrologer Joan Quigley to act as the secret White House astrologer. However, Quigley's role ended in 1988 when it became public through the memoirs of former chief of staff, Donald Regan.

There was a boom in interest in astrology in the late 1960s. The sociologist Marcello Truzzi described three levels of involvement of "Astrology-believers" to account for its revived popularity in the face of scientific discrediting. He found that most astrology-believers did not think that it was a scientific explanation with predictive power. Instead, those superficially involved, knowing "next to nothing" about astrology's 'mechanics', read newspaper astrology columns, and could benefit from "tension-management of anxieties" and "a cognitive belief-system that transcends science." Those at the second level usually had their horoscopes cast and sought advice and predictions. They were much younger than those at the first level, and could benefit from knowledge of the language of astrology and the resulting ability to belong to a coherent and exclusive group. Those at the third level were highly involved and usually cast horoscopes for themselves. Astrology provided this small minority of astrology-believers with a "meaningful view of their universe and [gave] them an understanding of their place in it." This third group took astrology seriously, possibly as an overarching religious worldview (a sacred canopy, in Peter L. Berger's phrase), whereas the other two groups took it playfully and irreverently.

In 1953, the sociologist Theodor W. Adorno conducted a study of the astrology column of a Los Angeles newspaper as part of a project examining mass culture in capitalist society. Adorno believed that popular astrology, as a device, invariably leads to statements that encouraged conformity—and that astrologers who go against conformity, by discouraging performance at work etc., risk losing their jobs. Adorno concluded that astrology is a large-scale manifestation of systematic irrationalism, where individuals are subtly led—through flattery and vague generalisations—to believe that the author of the column is addressing them directly. Adorno drew a parallel with the phrase opium of the people, by Karl Marx, by commenting, "occultism is the metaphysic of the dopes."

A 2005 Gallup poll and a 2009 survey by the Pew Research Center reported that 25% of US adults believe in astrology, while a 2018 Pew survey found a figure of 29%. According to data released in the National Science Foundation's 2014 Science and Engineering Indicators study, "Fewer Americans rejected astrology in 2012 than in recent years." The NSF study noted that in 2012, "slightly more than half of Americans said that astrology was 'not at all scientific,' whereas nearly two-thirds gave this response in 2010. The comparable percentage has not been this low since 1983." Astrology apps became popular in the late 2010s, some receiving millions of dollars in Silicon Valley venture capital.

India and Japan

In India, there is a long-established and widespread belief in astrology. It is commonly used for daily life, particularly in matters concerning marriage and career, and makes extensive use of electional, horary and karmic astrology. Indian politics have also been influenced by astrology. It is still considered a branch of the Vedanga. In 2001, Indian scientists and politicians debated and critiqued a proposal to use state money to fund research into astrology, resulting in permission for Indian universities to offer courses in Vedic astrology.

In February 2011, the Bombay High Court reaffirmed astrology's standing in India when it dismissed a case that challenged its status as a science.

In Japan, strong belief in astrology has led to dramatic changes in the fertility rate and the number of abortions in the years of Fire Horse. Adherents believe that women born in hinoeuma years are unmarriageable and bring bad luck to their father or husband. In 1966, the number of babies born in Japan dropped by over 25% as parents tried to avoid the stigma of having a daughter born in the hinoeuma year.

Literature and music

The fourteenth-century English poets John Gower and Geoffrey Chaucer both referred to astrology in their works, including Gower's Confessio Amantis and Chaucer's The Canterbury Tales. Chaucer commented explicitly on astrology in his Treatise on the Astrolabe, demonstrating personal knowledge of one area, judicial astrology, with an account of how to find the ascendant or rising sign.

In the fifteenth century, references to astrology, such as with similes, became "a matter of course" in English literature.

In the sixteenth century, John Lyly's 1597 play, The Woman in the Moon, is wholly motivated by astrology, while Christopher Marlowe makes astrological references in his plays Doctor Faustus and Tamburlaine (both c. 1590), and Sir Philip Sidney refers to astrology at least four times in his romance The Countess of Pembroke's Arcadia (c. 1580). Edmund Spenser uses astrology both decoratively and causally in his poetry, revealing "...unmistakably an abiding interest in the art, an interest shared by a large number of his contemporaries." George Chapman's play, Byron's Conspiracy (1608), similarly uses astrology as a causal mechanism in the drama. William Shakespeare's attitude towards astrology is unclear, with contradictory references in plays including King Lear, Antony and Cleopatra, and Richard II. Shakespeare was familiar with astrology and made use of his knowledge of astrology in nearly every play he wrote, assuming a basic familiarity with the subject in his commercial audience. Outside theatre, the physician and mystic Robert Fludd practised astrology, as did the quack doctor Simon Forman. In Elizabethan England, "The usual feeling about astrology ... [was] that it is the most useful of the sciences."

In seventeenth century Spain, Lope de Vega, with a detailed knowledge of astronomy, wrote plays that ridicule astrology. In his pastoral romance La Arcadia (1598), it leads to absurdity; in his novela Guzman el Bravo (1624), he concludes that the stars were made for man, not man for the stars. Calderón de la Barca wrote the 1641 comedy Astrologo Fingido (The Pretended Astrologer); the plot was borrowed by the French playwright Thomas Corneille for his 1651 comedy Feint Astrologue.

The most famous piece of music influenced by astrology is the orchestral suite The Planets. Written by the British composer Gustav Holst (1874–1934), and first performed in 1918, the framework of The Planets is based upon the astrological symbolism of the planets. Each of the seven movements of the suite is based upon a different planet, though the movements are not in the order of the planets from the Sun. The composer Colin Matthews wrote an eighth movement entitled Pluto, the Renewer, first performed in 2000. In 1937, another British composer, Constant Lambert, wrote a ballet on astrological themes, called Horoscope. In 1974, the New Zealand composer Edwin Carr wrote The Twelve Signs: An Astrological Entertainment for orchestra without strings. Camille Paglia acknowledges astrology as an influence on her work of literary criticism Sexual Personae (1990).

Astrology features strongly in Eleanor Catton's The Luminaries, recipient of the 2013 Man Booker Prize.

title: Astrology


text:
Abyssinia (disambiguation)

Abyssinia is a historical name for the Ethiopian Empire.

Abyssinia may also refer to:

Arts and media

 * Abyssinia, a theatrical show by Bert Williams
 * Abyssinia (1987 musical), a show first staged in 1987
 * Abyssinia (1906 musical), 1906 Broadway musical by Will Marion Cook, Bert Williams, Jesse A. Shipp, and Alex Rogers
 * "Abyssinia", a song by the Patti Smith Group on Radio Ethiopia
 * Abyssinia, a 2003 novel by Ursula Dubosarsky
 * "Abyssinia, Henry", an episode of the television series M*A*S*H

Places

 * Abyssinia Lines, a neighbourhood of Jamshed Town in Karachi, Sindh, Pakistan
 * Apostolic Vicariate of Abyssinia, the former Eastern Catholic missionary

Vessels

 * HMS Abyssinia (1870), a British armoured ship
 * SS Abyssinia, an 1870 Canadian Pacific steamship

Other uses

 * Abyssinian languages, family of languages spoken in Ethiopia, Eritrea, and Sudan
 * Abyssinian peoples, ethnic or pan-ethnic identifier used to refer to Ethiopians and Eritreans
 * Abyssinia (battle honour)
 * Abyssinia Creek, The Pilbara, Western Australia

license: Creative Commons - Attribution Share-Alike - https://creativecommons.org/licenses/by-sa/4.0/

title: Abyssinia (disambiguation)


text:
Algebraic extension

In mathematics, an algebraic extension is a field extension $L/K$ such that every element of the larger field $L$ is algebraic over the smaller field $K$; that is, every element of $L$ is a root of a non-zero polynomial with coefficients in $K$. A field extension that is not algebraic, is said to be transcendental, and must contain transcendental elements, that is, elements that are not algebraic.

The algebraic extensions of the field $$\Q$$ of the rational numbers are called algebraic number fields and are the main objects of study of algebraic number theory. Another example of a common algebraic extension is the extension $$\Complex/\R$$ of the real numbers by the complex numbers.

Some properties
All transcendental extensions are of infinite degree. This in turn implies that all finite extensions are algebraic. The converse is not true however: there are infinite extensions which are algebraic. For instance, the field of all algebraic numbers is an infinite algebraic extension of the rational numbers.

Let $E$ be an extension field of $K$, and $a ∈ E$. The smallest subfield of $E$ that contains $K$ and $a$ is commonly denoted $$K(a).$$ If $a$ is algebraic over $K$, then the elements of $K(a)$ can be expressed as polynomials in $a$ with coefficients in K; that is, $K(a)$ is also the smallest ring containing $K$ and $a$. In this case, $$K(a)$$ is a finite extension of $K$ (it is a finite dimensional $K$-vector space), and all its elements are algebraic over $K$. These properties do not hold if $a$ is not algebraic. For example, $$\Q(\pi)\neq \Q[\pi],$$ and they are both infinite dimensional vector spaces over $$\Q.$$

An algebraically closed field F has no proper algebraic extensions, that is, no algebraic extensions E with F < E. An example is the field of complex numbers. Every field has an algebraic extension which is algebraically closed (called its algebraic closure), but proving this in general requires some form of the axiom of choice.

An extension L/K is algebraic if and only if every sub K-algebra of L is a field.

Properties
The following three properties hold:
 * 1) If E is an algebraic extension of F and F is an algebraic extension of K then E is an algebraic extension of K.
 * 2) If E and F are algebraic extensions of K in a common overfield C, then the compositum EF is an algebraic extension of K.
 * 3) If E is an algebraic extension of F and E > K > F then E is an algebraic extension of K.

These finitary results can be generalized using transfinite induction:

1. The union of any chain of algebraic extensions over a base field is itself an algebraic extension over the same base field.

This fact, together with Zorn's lemma (applied to an appropriately chosen poset), establishes the existence of algebraic closures.

Generalizations
Model theory generalizes the notion of algebraic extension to arbitrary theories: an embedding of M into N is called an algebraic extension if for every x in N there is a formula p with parameters in M, such that p(x) is true and the set

 * $$\left\{y\in N \mid p(y)\right\}$$

is finite. It turns out that applying this definition to the theory of fields gives the usual definition of algebraic extension. The Galois group of N over M can again be defined as the group of automorphisms, and it turns out that most of the theory of Galois groups can be developed for the general case.

Relative algebraic closures
Given a field k and a field K containing k, one defines the relative algebraic closure of k in K to be the subfield of K consisting of all elements of K that are algebraic over k, that is all elements of K that are a root of some nonzero polynomial with coefficients in k.

title: Algebraic extension


text:
Ani DiFranco

Angela Maria "Ani" DiFranco (born September 23, 1970) is an American-Canadian singer-songwriter. She has released more than 20 albums. DiFranco's music has been classified as folk rock and alternative rock, although it has additional influences from punk, funk, hip hop and jazz. She has released all her albums on her own record label, Righteous Babe.

DiFranco supports many social and political movements by performing benefit concerts, appearing on benefit albums and speaking at rallies. Through the Righteous Babe Foundation, DiFranco has backed grassroots cultural and political organizations supporting causes including abortion rights and LGBT visibility. She counts American folk singer and songwriter Pete Seeger among her mentors.

DiFranco released a memoir, No Walls and the Recurring Dream, on May 7, 2019, via Viking Books and made The New York Times Best Seller list.

On February 9, 2024, DiFranco made her Broadway debut in Hadestown as Persephone, reprising the role she played in the concept album of the same name.

Early life and education
DiFranco was born in Buffalo, New York, on September 23, 1970, the daughter of Elizabeth (Ross) and Dante Americo DiFranco, who had met while attending the Massachusetts Institute of Technology. Her father was of Italian descent, and her mother was from Montreal. DiFranco started playing Beatles covers at local bars and busking with her guitar teacher, Michael Meldrum, at the age of nine. By 14 she was writing her own songs. She played them at bars and coffee houses throughout her teens. DiFranco graduated from the Buffalo Academy for Visual and Performing Arts high school at 16 and began attending classes at Buffalo State College. She was living by herself, having moved out of her mother's apartment after she became an emancipated minor when she was 15.

Career
DiFranco started her own record company, Righteous Babe Records, in 1989 at age 19. She released her self-titled debut album in the winter of 1990, shortly after relocating to New York City. There, she took poetry classes at The New School, where she met poet Sekou Sundiata, who was to become a friend and mentor. She toured steadily for the next 15 years, pausing only to record albums. Appearances at Canadian folk festivals and increasingly larger venues in the U.S. reflected her increasing popularity on the North American folk and roots scene. Throughout the early and mid-1990s DiFranco toured solo and also as a duo with Canadian drummer Andy Stochansky.

In September 1995, DiFranco participated in a concert at the Rock and Roll Hall of Fame in Cleveland Ohio, inaugurating the opening of the Woody Guthrie Archives in New York City. She later released a CD on Righteous Babe of the concert Til We Outnumber Em featuring artists such as DiFranco, Billy Bragg, Ramblin' Jack Elliott, Arlo Guthrie, Indigo Girls, Dave Pirner, Tim Robbins, and Bruce Springsteen with 100 percent of proceeds going to the Woody Guthrie Foundation and Archives and the Rock and Roll Hall of Fame Museum educational department.

In 1996, bassist Sara Lee joined the touring group, whose live rapport is showcased on the 1997 album Living in Clip. DiFranco would later release Lee's solo album Make It Beautiful on Righteous Babe. In 1998, Stochansky left to pursue a solo career as a singer-songwriter. A new touring ensemble consisting of Jason Mercer on bass, Julie Wolf on keyboards, and Daren Hahn on drums, augmented at times by a horn section, accompanied DiFranco on tour between 1998 and 2002.

The 1990s were a period of heightened exposure for DiFranco, as she continued playing ever larger venues around the world and attracted international attention of the press, including cover stories in Spin, Ms., and Magnet, among others, as well as appearances on MTV and VH1. Her playfully ironic cover of the Bacharach/David song "Wishin' and Hopin'" appeared under the opening titles of the film My Best Friend's Wedding. She guest starred on a 1998 episode of the Fox sitcom King of the Hill, as the voice of Peggy's feminist guitar teacher, Emily. Beginning in 1999, Righteous Babe Records began releasing albums by other artists including Sara Lee, Sekou Sundiata, Arto Lindsay, Bitch and Animal, That One Guy, Utah Phillips, Hamell on Trial, Andrew Bird, Kurt Swinghammer, Buddy Wakefield, Anaïs Mitchell and Nona Hendryx.

On September 11, 2001, DiFranco was in Manhattan and later penned the poem "Self Evident" about the experience. The poem was featured in the book It's a Free Country: Personal Freedom in America After September 11. The poem's title also became the name of DiFranco's first book of poetry released exclusively in Italy by Minimum Fax. It was later also featured in Verses, a book of her poetry published in the U.S. by Seven Stories press. DiFranco has written and performed many spoken-word pieces throughout her career and was showcased as a poet on the HBO series Def Poetry in 2005.

Since her 2005 release Knuckle Down (co-produced by Joe Henry) DiFranco's touring band and recordings have featured bass player Todd Sickafoose and in turns other musicians such as Allison Miller, Andy Borger, Herlin Riley, and Terence Higgins on drums and Mike Dillon on percussion and vibes.

On September 11, 2007, she released the first retrospective of her career, a two-disc compilation entitled Canon and simultaneously a retrospective collection of poetry book Verses. On September 30, 2008, she released Red Letter Year.

In 2009, DiFranco appeared at Pete Seeger's 90th birthday celebration at Madison Square Garden, debuting her revamped version of the 1930s labor anthem "Which Side Are You On?" in a duet with Bruce Cockburn and also duetting with Kris Kristofferson on the folk classic "There's a Hole in the Bucket".

DiFranco released an album on January 17, 2012, ¿Which Side Are You On?. It includes collaborations with Pete Seeger, Ivan Neville, Cyril Neville, Skerik, Adam Levy, Righteous Babe recording artist Anaïs Mitchell, CC Adcock, and a host of New Orleans-based horn players known for their work in such outfits as Galactic, Bonerama, and Rebirth Brass Band.

In 2014, she released her eighteenth album, Allergic to Water. In 2017, she released her nineteenth, Binary.

On May 7, 2019, DiFranco released a memoir, No Walls and the Recurring Dream, via Viking Books. It is described as a "coming-of-age story".

In 2021, DiFranco released the album Revolutionary Love which was largely inspired by Valarie Kaur's book See No Stranger.

DiFranco signed the October 2023 Artists4Ceasefire open letter to Joe Biden calling for a ceasefire during the Israeli bombardment of Gaza.

Personal life
DiFranco came out as bisexual in her twenties, and has written songs about love and sex with women and men. She addressed the controversy about her sexuality in the song "In or Out" on the album Imperfectly (1992). However, in 2015 she told the blog GoPride.com that she was "not so queer anymore, but definitely a woman-centered woman and just a human rights-centered artist." In a 2019 interview with Jezebel, she stated that she preferred the term "queer" because "bisexual" "always sounded very medical, like something you do to a frog in 9th grade science or something", and further added that "the irony is I'm pretty fuckin' hetero, which is unfortunate for me because many of my deepest connections are with women. But, naw, I just like what's in boys' pants better." In 1998, she married her sound engineer Andrew Gilchrist in a Unitarian Universalist service in Canada. DiFranco and Gilchrist divorced in 2003.

In 1990, she wrote "Lost Woman Song", which was inspired by abortions she had at ages eighteen and twenty.

DiFranco's father died in the summer of 2004. In July 2005, DiFranco developed tendinitis and took a nine-month hiatus from touring. In January 2007 DiFranco gave birth to her first child, a daughter, at her Buffalo home. She married the child's father, Mike Napolitano, also her regular producer, in 2009. In an interview on September 13, 2012, DiFranco mentioned that she was pregnant with her second child. In April 2013, she gave birth to her second child, a son.

DiFranco has resided in the Bywater, New Orleans, neighborhood since 2008.

DiFranco has described herself as an atheist. On the subject of religion, DiFranco has stated:

"Well, I'm not a religious person myself. I'm an atheist. I think religion serves a lot of different purposes in people's lives, and I can recognize the value of that, you know, the value of ceremony, the value of community, or even just having a forum to get together and talk about ideas, about morals – that's a cool concept. But then, of course, institutional religions are so problematic."

DiFranco has spoken critically of cancel culture, saying it is "just gonna get us nowhere" and "The human family can't divorce each other". DiFranco herself has received criticism for planning a 2013 songwriting retreat at Nottoway, a former slave plantation. She cancelled the retreat three days after the news broke, writing on her website, "I needed a wake-up call and you gave it to me." In a 2019 interview, she said of her choices at the time, "I should have found the ultimate humility to put down my own hurt, and all of the misconceptions or mis-truths out there. You have to make yourself accountable. There’s a greater pain that’s bigger than me, and it’s more important."

DiFranco wrote in her memoir that she "[sympathized] with both sides" regarding the controversial trans-exclusionary policies of the Michigan Womyn's Music Festival. In a 2019 interview, she elaborated on this statement, discussing her perception that cisgender women were being "asked again ... to move over and make room for somebody else," and later expressed that she understood the difficulty "for anybody outside of a very specific group to experience it the way that group does," saying that "maybe [women's spaces] should be a little more [inclusive]".

Critical reception
DiFranco has been a critical success for much of her career, with a career album average of 55 on Metacritic. Living in Clip, DiFranco's 1998 double live album, is the only one to achieve gold record status to date. DiFranco was praised by The Buffalo News in 2006 as "Buffalo's leading lady of rock music".

Starting in 2003, DiFranco was nominated four consecutive times for Best Recording Package at the Grammy Awards, winning in 2004 for Evolve.

On July 21, 2006, DiFranco received the Woman of Courage Award at the National Organization for Women (NOW) Conference and Young Feminist Summit in Albany, New York. DiFranco was one of the first musicians to receive the award, given each year to a woman who has set herself apart by her contributions to the feminist movement.

In 2009, DiFranco received the Woody Guthrie Award for being a voice of positive social change.

Style
DiFranco's guitar playing is often characterized by a signature staccato style, rapid fingerpicking and many alternate tunings. She delivers many of her lines in a speaking style notable for its rhythmic variation. Her lyrics, which often include alliteration, metaphor, word play and a more or less gentle irony, have also received praise for their sophistication.

Although DiFranco's music has been classified as both folk rock and alternative rock, she has reached across genres since her earliest albums incorporating first punk, then funk, hiphop, and jazz influences.

While primarily an acoustic guitarist she has used a variety of instruments and styles: brass instrumentation was prevalent in 1998's Little Plastic Castle; a simple walking bass in her 1997 cover of Hal David and Burt Bacharach's "Wishin' and Hopin'; strings on the 1997 live album Living in Clip and 2004's Knuckle Down; and electronics and synthesizers in 1999's To the Teeth and 2006's Reprieve.

DiFranco has stated that "folk music is not an acoustic guitar – that's not where the heart of it is. I use the word 'folk' in reference to punk music and rap music. It's an attitude, it's an awareness of one's heritage, and it's a community. It's subcorporate music that gives voice to different communities and their struggle against authority."

Musical collaborations, cover versions, and samples
DiFranco has collaborated with a wide range of artists. In 1997, she appeared on Canadian songwriter Bruce Cockburn's Charity of Night album. In 1998, she produced fellow folksinger Dan Bern's album Fifty Eggs.

She developed a deep association with folksinger and social activist Utah Phillips throughout the mid-1990s, sharing her stage and her audience with the older musician until his death in 2008 and resulting in two collaborative albums: The Past Didn't Go Anywhere (1996) and Fellow Workers (1999, with liner notes by Howard Zinn). The Past is built around Phillips's storytelling, an important part of his art that had not previously been documented on recordings; on the album, DiFranco provides musical settings for his speaking voice. The followup, Fellow Workers, was recorded live in Daniel Lanois's Kingsway Studio in New Orleans and features Phillips fronting DiFranco's touring band for a collection of songs and stories.

Prince recorded two songs with DiFranco in 1999, "Providence" on her To the Teeth album, and "Eye Love U, But Eye Don't Trust U Anymore" on Prince's Rave Un2 the Joy Fantastic album. Funk and soul jazz musician Maceo Parker and rapper Corey Parker have both appeared on DiFranco's albums and featured appearances by her on theirs. Parker and DiFranco toured together in 1999.

She has appeared on several compilations of the songs of Pete Seeger and frequented his Hudson Clearwater Revival Festival. In 2001, she appeared on Brazilian artist Lenine's album Falange Canibal. In 2002, her rendition of Greg Brown's "The Poet Game" appeared on Going Driftless: An Artist's Tribute to Greg Brown. Also in 2002 she recorded a duet with Jackie Chan of the Irving Gordon song "Unforgettable" for a record of unlikely collaborations, When Pigs Fly: Songs You Never Thought You'd Hear.

In 2005, she appeared on Dar Williams' record My Better Self, duetting on William's cover of Pink Floyd's "Comfortably Numb". She performed with Cyndi Lauper on "Sisters of Avalon" a track from Lauper's 2005 The Body Acoustic album. In 2006, she produced Hamell on Trial's album Songs for Parents Who Enjoy Drugs. In 2008, she appeared on Todd Sickafoose's album Tiny Resisters. In 2010, she co-produced a track with Margaret Cho called "Captain Cameltoe" for the comedian's Cho Dependant album. In 2011, she appeared on Rob Wasserman's album Note of Hope, an exploration of the writings of Woody Guthrie with musical accompaniment, though the track in which she appeared, "Voice", was actually recorded 13 years earlier. Also in 2011 she duetted with Greg Dulli on the Twilight Singers record Dynamite Steps.

Other artists have covered and sampled DiFranco's work throughout the years. Her spoken word poem "Self Evident" was covered by Public Enemy founder Chuck D's group called Impossebulls. Alana Davis had some commercial success with DiFranco's song "32 Flavors".

Samples from the track "Coming Up" were used by DJ Spooky in his album Live Without Dead Time, produced for AdBusters Magazine in 2003.

In 2010, DiFranco played Persephone on Anaïs Mitchell's album Hadestown.

DiFranco was approached by Zoe Boekbinder to work on their Prison Music Project, an album of collaborations between incarcerated and formerly incarcerated writers and musicians on the outside. DiFranco co-produced the project with Boekbinder and co-wrote and performed "Nowhere but Barstow and Prison." The album Long Time Gone was released on Righteous Babe Records in 2020 after ten years in the making.

Lyrical content
Although much of DiFranco's material is autobiographical, it is often also strongly political. Many of her songs are concerned with contemporary social issues such as racism, sexism, sexual abuse, homophobia, reproductive rights, poverty, and war. In 2008, she donated a song to Aid Still Required's CD to assist with the restoration of the devastation done to Southeast Asia from the 2004 tsunami. The combination of personal and political is partially responsible for DiFranco's early popularity among politically active college students, particularly those of the left wing, some of whom set up fan pages on the web to document DiFranco's career as early as 1994. DiFranco's rapid rise in popularity in the mid-1990s was fueled mostly by personal contact and word of mouth rather than mainstream media.

Label independence
Ani cites her anti-corporate ethos for the main reason she decided to start her own label. This has allowed her a considerable degree of creative freedom over the years, including, for example, providing all instrumentals and vocals and recording the album herself at her home on an analog 8-track reel to reel, and handling much of the artwork and packaging design for her 2004 album Educated Guess. She has referenced this independence from major labels in song more than once, including "The Million You Never Made" (Not a Pretty Girl), which discusses the act of turning down a lucrative contract, "The Next Big Thing" (Not So Soft), which describes an imagined meeting with a label head-hunter who evaluates the singer based on her looks, and "Napoleon" (Dilate), which sympathizes sarcastically with an unnamed friend who did sign with a label.

The business grew organically starting in 1990 with the first cassette tape. Connections were made when women in colleges started duplicating and sharing tapes. Offers to play at colleges started coming in and her popularity grew largely by word of mouth and through women's groups or organizations. Zango and Goldenrod, two music distributors specializing in women's music, started carrying DiFranco's music. In general they sold music to independent music stores and women's book stores. In 1995, Righteous Babe Records signed with Koch International for DiFranco's release of Not a Pretty Girl. Her records could then be found in large and small record stores alike.

DiFranco has occasionally joined with Prince in discussing publicly the problems associated with major record companies. Righteous Babe Records employs a number of people in her hometown of Buffalo. In a 1997 open letter to Ms. magazine she expressed displeasure that what she considers a way to ensure her own artistic freedom was seen by others solely in terms of its financial success.

Activism
From the earliest days of her career, DiFranco has lent her voice and her name to a broad range of social movements, performing benefit concerts, appearing on benefit albums, speaking at rallies, and offering info table space to organizations at her concerts and the virtual equivalent on her website, among other methods and actions. In 1999, she created her own not-for-profit organization; as the Buffalo News has reported, "Through the Righteous Babe Foundation, DiFranco has backed various grassroots cultural and political organizations, supporting causes ranging from abortion rights to gay visibility."

During the first Gulf War, DiFranco participated in the anti-war movement. In early 1993 she played Pete Seeger's Clearwater Folk Festival for the first time. In 1998, she was a featured performer in the Dead Man Walking benefit concert series raising money for Sister Helen Prejean's "Not in Our Name" anti-death penalty organization. DiFranco's commitment to opposing the death penalty is longstanding; she has also been a long time supporter of the Southern Center for Human Rights.

During the 2000 U.S. presidential election, she actively supported and voted for Green Party candidate Ralph Nader,  though in an open letter she made clear that if she lived in a swing state, she would vote for Al Gore to prevent George W. Bush from being elected.

In 2004, DiFranco visited Burma in order to learn about the Burmese resistance movement and the country's fight for democracy. During her travels she met with then-detained resistance leader Aung San Suu Kyi. Her song "In The Way" was later featured on For the Lady, a benefit CD that donated all proceeds to the United States Campaign for Burma.

During the 2004 presidential primaries, she supported liberal, anti-war Democrat Dennis Kucinich, who appeared on stage with her during several of her concerts. After the primary season ended, and John Kerry was the clear Democratic candidate, DiFranco launched a "Vote Dammit!" tour of swing states encouraging audience members to vote. In 2005, she lobbied Congress against the proliferation of nuclear power in general and the placement of nuclear waste dumps on Indian land in particular. In 2008, she again backed Kucinich in his bid for the presidency.

In 2002, Righteous Babe Records established the "Aiding Buffalo's Children" program in conjunction with members of the local community to raise funds for Buffalo's public school system. To kick off the program, DiFranco donated "a day's pay"—the performance fee from her concert that year at Shea's Performing Arts Center— to ABC and challenged her fans to do the same. Aiding Buffalo's Children has since been folded into the Community Foundation of Greater Buffalo, contributing to a variety of charitable funds.

In 2005, when Hurricane Katrina devastated DiFranco's newly adopted home town of New Orleans, she collected donations from fans around the world through The Righteous Babe Store website for the Katrina Piano Fund, helping musicians replace instruments lost in the hurricane, raising over $47,500 for the cause.

In 2010, after the Deepwater Horizon oil spill, she performed at the "For Our Coast" benefit concert joining Marianne Faithfull, C. C. Adcock and others at the Acadiana Center for the Arts Theater in Lafayette, raising money for Gulf Aid Acadiana, and the Gulf Aid show with Lenny Kravitz, Mos Def, and others at Mardi Gras World River City in New Orleans, both shows raising money to help protect the wetlands, clean up the coast and to assist the fishermen and their families affected by the spill.

DiFranco also sits on the board for The Roots of Music, founded by Rebirth Brass Band drummer Derrick Tabb. The organization provides free marching band instruction to children in the New Orleans area in addition to academic tutoring and mentoring.

DiFranco joined about 500,000 people at the March for Women's Lives in DC in April 2004. As an honored guest she marched in the front row for the three-mile route, along with Margaret Cho, Janeane Garofalo, Whoopi Goldberg, Gloria Steinem and others. Later in the day, Ani played a few songs on the main stage in front of the Capitol, including "Your Next Bold Move".

Scot Fisher, formerly Righteous Babe label president and DiFranco's manager for many years, has been a longtime advocate of the preservation movement in Buffalo. In 1999, he and DiFranco purchased a decaying church on the verge of demolition in downtown Buffalo and began the lengthy process of restoring it. In 2006, the building opened its doors again, first briefly as "The Church" and then as "Babeville," housing two concert venues, the record label's business office, and Hallwalls Contemporary Arts Center.

DiFranco is also a member of the Toronto-based charity Artists Against Racism for which she participated in a radio PSA.

In October 2023, DiFranco signed an open letter to Joe Biden, President of the United States, of artists calling for a ceasefire of the Israeli bombardment of Gaza.

Studio albums

 * Ani DiFranco (1990)
 * Not So Soft (1991)
 * Imperfectly (1992)
 * Puddle Dive (1993)
 * Out of Range (1994)
 * Not a Pretty Girl (1995)
 * Dilate (1996)
 * Little Plastic Castle (1998)
 * Up Up Up Up Up Up (1999)
 * To the Teeth (1999)
 * Revelling/Reckoning (2001)
 * Evolve (2003)
 * Educated Guess (2004)
 * Knuckle Down (2005)
 * Reprieve (2006)
 * Red Letter Year (2008)
 * ¿Which Side Are You On? (2012)
 * Allergic to Water (2014)
 * Binary (2017)
 * Revolutionary Love (2021)
 * Unprecedented Sh!t (2024)

with Utah Phillips

 * The Past Didn't Go Anywhere (1996)
 * Fellow Workers (1999)

Live albums

 * 1994 – An Acoustic Evening With
 * 1994 – Women in (E)motion (German Release)
 * 1997 – Living in Clip
 * 2002 – So Much Shouting, So Much Laughter
 * 2004 – Atlanta – 10.9.03 (Official Bootleg series #1)
 * 2004 – Sacramento – 10.25.03 (Official Bootleg series #1)
 * 2004 – Portland – 4.7.04 (Official Bootleg series #1)
 * 2005 – Boston – 11.16.03 (Official Bootleg series #1)
 * 2005 – Chicago – 1.17.04 (Official Bootleg series #1)
 * 2005 – Madison – 1.25.04 (Official Bootleg series #1)
 * 2005 – Rome – 11.15.04 (Official Bootleg series #1)
 * 2006 – Carnegie Hall – 4.6.02 (Official Bootleg series No. 1 – available in stores)
 * 2007 – Boston – 11.10.06 (Official Bootleg series #1)
 * 2008 – Hamburg – 10.18.07 (Official Bootleg series #1)
 * 2009 – Saratoga, CA – 9.18.06 (Official Bootleg series #1)
 * 2009 – Chicago – 9.22.07 (Official Bootleg series #1)
 * 2010 – Live at Bull Moose Music (Limited edition)
 * 2012 – Buffalo – April 22, 2012 (Official Bootleg series #2)
 * 2013 – London – October 29, 2008 (Official Bootleg series #2)
 * 2014 – Ridgefield, CT – November 18, 2009 (Official Bootleg series #2)
 * 2014 – Harrisburg, PA – January 23, 2008 (Official Bootleg series #2)
 * 2015 – New York, NY – March 30, 1995 (Official Bootleg series #2)
 * 2016 – Glenside, PA – November 11, 2012 (Official Bootleg series #2)
 * 2016 – Melbourne, FL – January 19, 2016 (Official Bootleg series #2)
 * 2018 – Charlottesville, VA 5.12.18 (Official Bootleg series #3)
 * 2019 – Woodstock, NY Jun 16, 2019 (Official Bootleg series #3)
 * 2020 – Keene, NH Nov 16, 2019 (Official Bootleg series #3)
 * 2021 – Revolutionary Love: Live at Big Blue

EPs

 * 1996 – More Joy, Less Shame
 * 1999 – Little Plastic Remixes (limited distribution)
 * 2000 – Swing Set
 * 2016 – Play God

Videos

 * 2002 – Render: Spanning Time with Ani DiFranco
 * 2004 – Trust
 * 2008 – Live at Babeville

Compilations

 * 1993 – Like I Said: Songs 1990–91
 * 1995 – Live from Mountain Stage, Vol. 8 – "Buildings & Bridges (live)"
 * 1996 – Women's Work – "Cradle and All (live)"
 * 1996 – Women: Live from Mountain Stage – "Egos Like Hairdos (live)"
 * 1997 – Divine Divas: A World of Women's Voices – "Amazing Grace"
 * 1998 – Live at World Café Vol. 6 – "Buildings & Bridges (live)"
 * 1998 – Modern Day Storytellers – "Buildings & Bridges"
 * 1998 – Rare on Air Vol. 4 (KCRW) – "Gravel (live)"
 * 1998 – Where Have All the Flowers Gone: Songs of Pete Seeger – "My Name is Lisa Kalvelage"
 * 1998 – Women of Spirit – "Done Wrong"
 * 1999 – Respect: A Century of Women in Music – "32 Flavors"
 * 2000 – Badlands: A Tribute to Bruce Springsteen's Nebraska – "Used Cars"
 * 2000 – Best of Hard Rock Café Live – "Little Plastic Castle (live)"
 * 2000 – 'Til We Outnumber 'Em – Performed "Do Re Mi" solo and "Ramblin' Round" with Indigo Girls; Producer
 * 2001 – Live @ The World Café Vol. 10 – "32 Flavors"
 * 2001 – Best of Sessions at West 54th – "32 Flavors"
 * 2002 – Gascd – "Your Next Bold Move"
 * 2002 – Going Driftless: An Artist Tribute to Greg Brown – "The Poet Game"
 * 2002 – When Pigs Fly: Songs You Never Thought You'd Hear – "Unforgettable" w/ Jackie Chan
 * 2003 – Peace Not War – "Self Evident"
 * 2004 – Peace Not War Vol. 2 – "Animal"
 * 2004 – For the Lady – "In the Way"
 * 2005 – Bonnaroo Music Festival 2004 (CD & DVD) – "Evolve (live)"
 * 2006 – Music Is Hope – "Napoleon (remix)"
 * 2006 – Dead Man Walking: Music from and Inspired by the Motion Picture – "Crime for Crime", "Fuel", "Up Up Up Up Up Up"
 * 2007 – Canon
 * 2007 – Sowing the Seed: The 10th Anniversary Appleseed Recordings – "Waist Deep in the Big Muddy"
 * 2007 – Cool as Folk: Cambridge Folk Festival – "Cradle and All (live)"
 * 2009 – Singing Through the Hard Times: A Utah Phillips Celebration – "The International"
 * 2011 – Note of Hope: A Celebration of Woody Guthrie – "Voice"
 * 2011 – Every Mother Counts – "Present/Infant" (Remix)
 * 2012 – Occupy This Album – "Which Side Are You On? (a capella)"
 * 2019 – No Walls Mixtape
 * 2020 – Prison Music Project: Long Time Gone –  "Nowhere but Barstow and Prison"

As producer

 * 1998 – Dan Bern – Fifty Eggs
 * 2010 – Margaret Cho – Cho Dependent – co-producer on "Captain Cameltoe"
 * 2017 – Peter Mulvey – Are You Listening?
 * 2020 – Prison Music Project: Long Time Gone

Other contributions

 * 1989 – Demo tape (unreleased)
 * 2001 – John Gorka – The Company You Keep – backing vocals on "Oh Abraham"
 * 2006 – Jason Karaban – Doomed to Make Choices
 * 2006 – Twilight Singers – Powder Burns – Featured on "Bonnie Brae," "Candy Cane Crawl," and "Powder Burns"
 * 2008 – Dr. John – The City That Care Forgot – Contributed backing vocals to the title track.
 * 2009 – Jason Karaban – Sobriety Kills
 * 2010 – Anaïs Mitchell – Hadestown
 * 2010 – Preservation Hall Jazz Band – Preservation: An Album to Benefit Preservation Hall & The Preservation Hall Music Outreach Program – Featured on "Freight Train"
 * 2011 – Twilight Singers – Dynamite Steps – Featured on "Blackbird and the Fox"
 * 2016 – Ryan Harvey – Featured on "Old Man Trump"
 * 2019 – Rising Appalachia – Leylines – Featured on "Speak Out"
 * 2021 – Pieta Brown – Featured on "We Are Not Machines"

Poetry

 * 2004 – Self-evident: poesie e disegni
 * 2007 – Verses

title: Ani DiFranco


text:
Arene (disambiguation)

An Arene, or aromatic hydrocarbon, is a hydrocarbon with alternating double and single bonds between carbon atoms forming rings.

Arene may also refer to:

 * Arene (gastropod), a genus of marine snails in the family Areneidae
 * Arene (mythology), the wife of Aphareus and mother of Idas and Lynceus in Greek mythology
 * Arene, Elis, an ancient town in Elis, Greece, also known as Samiko
 * Jean Arènes (1898–1960), French botanist who described many new species of the genus Dombeya
 * Paul Arène (1843–1896), Provençal poet and French writer

title: Arene (disambiguation)