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This book examines how epistemology was reinvented by Ibn Sina, an
influential philosopher-scientist of the classical Islamic world
who was known to the West by the Latinised name Avicenna. It
explains his theory of knowledge in which intentionality acts as an
interaction between the mind and the world. This, in turn, led Ibn
Sina to distinguish an operation of intentionality specific to the
generation of numbers. The author argues that Ibn Sina's
transformation of philosophy is one of the major stages in the
de-hellinisation movement of the Greek heritage that was set off by
the advent of the Arabic-Islamic civilisation. Readers first learn
about Ibn Sina's unprecedented investigation into the concept of
the number and his criticism of such Greek thought as Plato's
realism, Pythagoreans' empiricism, and Ari stotle's conception of
existence. Next, coverage sets out the basics of Ibn Sina's theory
of knowledge needed for the construction of numbers. It describes
how intentionality turns out to be key in showing the ontological
dependence of numbers as well as even more critical to their
construction. In describing the various mental operations that make
mathematical objects intentional entities, Ibn Sina developed
powerful arguments and subtle analyses to show us the extent our
mental life depends on intentionality. This monograph thoroughly
explores the epistemic dimension of this concept, which, the author
believes, can also explain the actual genesis and evolution of
mathematics by the human mind.
the demise of the logical positivism programme. The answers given
to these qu- tions have deepened the already existing gap between
philosophy and the history and practice of science. While the
positivists argued for a spontaneous, steady and continuous growth
of scientific knowledge the post-positivists make a strong case for
a fundamental discontinuity in the development of science which can
only be explained by extrascientific factors. The political, social
and cultural environment, the argument goes on, determine both the
questions and the terms in which they should be answered.
Accordingly, the sociological and historical interpretation -
volves in fact two kinds of discontinuity which are closely
related: the discontinuity of science as such and the discontinuity
of the more inclusive political and social context of its
development. More precisely it explains the discontinuity of the
former by the discontinuity of the latter subordinating in effect
the history of science to the wider political and social history.
The underlying idea is that each historical and - cial context
generates scientific and philosophical questions of its own. From
this point of view the question surrounding the nature of knowledge
and its development are entirely new topics typical of the
twentieth-century social context reflecting both the level and the
scale of the development of science.
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The Unity of Science in the Arabic Tradition - Science, Logic, Epistemology and their Interactions (English, Arabic, Hardcover, 2008 ed.)
Shahid Rahman, Tony Street, Hassan Tahiri
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the demise of the logical positivism programme. The answers given
to these qu- tions have deepened the already existing gap between
philosophy and the history and practice of science. While the
positivists argued for a spontaneous, steady and continuous growth
of scientific knowledge the post-positivists make a strong case for
a fundamental discontinuity in the development of science which can
only be explained by extrascientific factors. The political, social
and cultural environment, the argument goes on, determine both the
questions and the terms in which they should be answered.
Accordingly, the sociological and historical interpretation -
volves in fact two kinds of discontinuity which are closely
related: the discontinuity of science as such and the discontinuity
of the more inclusive political and social context of its
development. More precisely it explains the discontinuity of the
former by the discontinuity of the latter subordinating in effect
the history of science to the wider political and social history.
The underlying idea is that each historical and - cial context
generates scientific and philosophical questions of its own. From
this point of view the question surrounding the nature of knowledge
and its development are entirely new topics typical of the
twentieth-century social context reflecting both the level and the
scale of the development of science.
Cet ouvrage propose une interpretation non classique de la
tradition scientifique arabe dont le statut a toujours pose un
probleme aux historiens des sciences. Tout ouvrage qui se veut etre
veritablement historique ne peut en effet se permettre de l'ignorer
et pourtant les pages qui lui sont consacrees sont presque
negligeables par rapport a la tradition qui la precede comme a
celle qui lui succede. Et la conclusion a laquelle ils aboutissent
c'est que son merite est de preserver et de transmettre l'heritage
grec aux europeens, sans jamais se demander ce que signifie
preserver ni transmettre. Ce traitement expeditif fait de la
tradition arabe un accident de l'histoire, au mieux une annexe de
la tradition grecque evacuant ainsi l'une des questions
fondamentales dont s'occupe l'historien, a savoir son timing:
pourquoi faudrait-il attendre jusqu'au IXe siecle pour voir la
science et la rationalite rayonner dans le monde ?"
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