Richard Feynman: "The principle of relativity was first stated by Newton, in one of his corollaries to the laws of motion: “The motions of bodies included in a given space are the same among themselves, whether that space is at rest or moves uniformly
forward in a straight line.” This means, for example, that if a space ship is drifting along at a uniform speed, all experiments performed in the space ship and all the phenomena in the space ship will appear the same as if the ship were not moving,
provided, of course, that one does not look outside...Suppose we are riding in a car that is going at a speed u, and light from the rear is going past the car with speed c...according to the Galilean transformation the apparent speed of the passing light,
as we measure it in the car, should not be c but should be c-u. For instance, if the car is going 100,000 mi/sec, and the light is going 186,000 mi/sec, then apparently the light going past the car should go 86,000 mi/sec. In any case, by measuring the
speed of the light going past the car (if the Galilean transformation is correct for light), one could determine the speed of the car. A number of experiments based on this general idea were performed to determine the velocity of the earth, but they all
failed - they gave no velocity at all. We shall discuss one of these experiments [the Michelson-Morley experiment] in detail..."
https://www.feynmanlectures.caltech.edu/I_15.html
Are the car experiment and the Michelson-Morley experiment "based on this general idea"? No, the two experiments have nothing to do with one another:
The Michelson-Morley experiment is entirely performed within the moving system, so the principle of relativity is relevant and an observer in this system CANNOT determine the speed of the system.
The car experiment is not entirely performed within the moving system (the light is emitted outside the system), so the principle of relativity is irrelevant and an observer in this system CAN determine the speed of the system.
In this lecture Feynman fraudulently teaches that the Galilean transformation for light contradicts the principle of relativity and is therefore incorrect. Needless to say, the author of the hoax was Einstein (Feynman just parrots him):
Albert Einstein: "If a ray of light be sent along the embankment, we see from the above that the tip of the ray will be transmitted with the velocity c relative to the embankment. Now let us suppose that our railway carriage is again travelling along the
railway lines with the velocity v, and that its direction is the same as that of the ray of light, but its velocity of course much less. Let us inquire about the velocity of propagation of the ray of light relative to the carriage. It is obvious that we
can here apply the consideration of the previous section, since the ray of light plays the part of the man walking along relatively to the carriage. The velocity W of the man relative to the embankment is here replaced by the velocity of light relative
to the embankment. w is the required velocity of light with respect to the carriage, and we have w = c - v. The velocity of propagation of a ray of light relative to the carriage thus comes out smaller than c. But this result comes into conflict with the
principle of relativity set forth in Section 5."
http://www.bartleby.com/173/7.html
Einstein's relativity is not a science; it is an ideology:
"This paper investigates an alternative possibility: that the critics were right and that the success of Einstein's theory in overcoming them was due to its strengths as an ideology rather than as a science. The clock paradox illustrates how relativity
theory does indeed contain inconsistencies that make it scientifically problematic. These same inconsistencies, however, make the theory ideologically powerful. [...] The gatekeepers of professional physics in the universities and research institutes are
disinclined to support or employ anyone who raises problems over the elementary inconsistencies of relativity. A winnowing out process has made it very difficult for critics of Einstein to achieve or maintain professional status. Relativists are then
able to use the argument of authority to discredit these critics. Were relativists to admit that Einstein may have made a series of elementary logical errors, they would be faced with the embarrassing question of why this had not been noticed earlier.
Under these circumstances the marginalisation of antirelativists, unjustified on scientific grounds, is eminently justifiable on grounds of realpolitik. Supporters of relativity theory have protected both the theory and their own reputations by shutting
their opponents out of professional discourse. [...] The triumph of relativity theory represents the triumph of ideology not only in the profession of physics bur also in the philosophy of science." Peter Hayes, The Ideology of Relativity: The Case of
the Clock Paradox
https://tandfonline.com/doi/abs/10.1080/02691720902741399
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