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This study could be seen as a continuation of Robert Merton’s classic program focused on “the interdependence between the institutions of religion and science in differing social contexts.” However, the present inquiry unites sociology and history of science by developing a comparative and civilizational framework that considers not just the European case but also the different paths of scientific development in China and the Islamic world. Such a framework acknowledges the classic rationale of the history of science which was to describe and explain the ways in scientific ideas and conceptions emerged, overcome mistaken conceptions and false starts. Such a framework has equal room for the effects of ethnicity, religion and gender on scientific development.
Chapter 10 begins with the observation that there were no revolutions in law, economy, religion or science outside Europe in the sixteenth and seventeenth century. It is also noted that the rise of modern science required both the right kinds of philosophical ideas and the enabling institutions. There are many dimensions to the European scientific revolution, including the rise of a new level of intellectual curiosity and a new ethos of science. This emerging scientific ethos was rooted in the Aristotle -inspired rationalism of the universities, not in the “humanism” that stressed the teaching and learning of Latin and Greek. The chapter concludes with an extended sketch of the path to Newton’s grand new synthesis of celestial and terrestrial astronomy governed by universal gravitation. Furthermore, there was the rise of a new experimentalism all across Europe in optics, microscopy, electrical studies, human and plant anatomy, pneumatics and hydraulics. An appendix lists a broad range of participants who contributed innovative ideas in these fields and who worked in Italy, Denmark, Germany, France, Sweden and England, as well as Poland. None of these innovations was duplicated outside Europe
Chapter 3 traces the early rise of Islam as a civilization and the ways in which its religious and legal scholars shaped the nature of Islamic education, philosophy of nature, and the limits of scientific inquiry. This comparison is juxtaposed to the contrasting philosophical, religious and legal context of medieval Europe.
Chapter 7 outlines the very different philosophy of nature, metaphysical commitments and habits of thought that shaped Chinese natural thinking. Within it there were no laws of nature, no lawgiver, no push-pull causality, all maintained in a closed cyclical unfolding of natural processes, guided by yang and yin, the “Five Evolutive phases,” and energy in the form of chi’. This philosophy of nature was embedded in an entirely different conception of an educational and legal system focused on traditional virtues, ancient wisdom, stylize poetry and calligraphy
This chapter suggests that modern science is the epitome of the modern worldview and its mode of existence. The fact that it arose first in the Western world obviously inspires new inquiries.
Chapter 1 outlines the pioneering work of scholars who attempted to describe and explain the underlying socio-cultural, religious, and metaphysical ideas that enabled the rise of modern science in comparative perspective.
This chapter outlines the key elements of the Chinese educational system and its commitment to Neo-Confucianism as set out by the great philosopher Zhu Xu (Chu Hsi d.1200). The system embedded Confucian texts (The Five Books and a newly revised version of them) in a triennial examination system based on rote memorization. Exclusive priority was given to the classic Chinese text in philosophy, history and poetry with the exclusion of natural science. While in principle the examinations were open to all qualified candidates, few succeeded who had not already formed family or clan alliances. Likewise, any deviation from the standard neo-Confucian interpretations of Confucian ideas met with instant failure.
The fact that Arabic-Islamic science was once vigorous and at the cutting edge of scientific development has long raised questions about how this rise could have come about and why it then experienced a propitious decline. The chapter explores these issues and assesses the relative merits of Islamic scientific achievements during Islamic civilization’s most productive period