Hence, his understanding of Islamic theology continually proves to be problematic. On the other hand, although philosophical discourses took place within monasteries in Christendom, it is historically undeniable that these discussions had to be confined within the limits of what was acceptable to the Church.
That is not to say that Muslim history is void of intellectual persecution. Muslims did engage in such intellectual terrorism, but it is a non sequitur that such persecution stems from Islamic injunctions. Edis attributes the progress of human thought to arrive at modern science was by undergoing a shift into a mechanistic thinking of the world.
This way of thinking about nature gave rise to the scientific method. Humans have always had a mechanistic view of nature as one of the ways in which nature was experienced.
The idea that we have only managed to see patterns in nature and use that knowledge for our benefit during the European Enlightenment is unsubstantiated. The shift humans have undergone that led to modern science was to use the scientific method to subject and manipulate nature as opposed to understanding its workings. Throughout the book, Edis continually scoffs at the Islamic and generally religious perspective that the world has a purpose, harmony, and overall design.
Edis gathered random decontextualized quotes of statements made by Muslims attempting to revive their co-religionists into doing science again under an Islamic vision that puts Creation under the Creator. Medieval Muslims did do a different kind of science. Their concern was practicality and technological advancement, as well as understanding how things worked.
The only difference was how they fit their findings into their theistic worldview. Modern scientists such as Edis operate on the notion that nothing has purpose or meaning.
Much is up for grabs as Muslims try and join fragments of medieval views of knowledge with modern ideas to produce a satisfying intellectual picture of the world. It is by no means certain that an Islamic accommodation between scientific and religious institutions will be reached, or if this will resemble a Western "separate spheres" model.
Muslim thinkers consciously try and avoid the path of secularization, and continue to demand that scientific ideas should be constrained by social and religious needs. Examining science and Islam today provides an intriguing alternative to the Christian-centered approaches that dominate current thinking about science and religion. Taner Edis is associate professor of physics at Truman State University.
Clark, Kelly, J. Jean-Baptiste Lamarck proposed chimpanzees as the ancestors to humans in his Philosophie Zoologique This, together with taboos on cannibalism and incest, generated the first religion. Philosophers of science have attempted to demarcate science from other knowledge-seeking endeavors, in particular religion. According to the functionalist account, humans are in the image of God by virtue of things they do, such as having dominion over nature. Moreover, religions do seem to make empirical claims, for example, that Jesus appeared after his death or that the early Hebrews passed through the parted waters of the Red Sea.
Log In Sign Up. Gibril Fouad Haddad. By Taner Edis.
An Illusion of Harmony: Science And Religion in Islam [Taner Edis] on Amazon. com. *FREE* shipping on qualifying offers. Current discussions in the West on. PDF | On Jul 1, , Ulrich Rebstock and others published An Illusion of Harmony. Science and Religion in Islam.
New York: Prometheus Books, In seven chapters of which the irritatingly solipsistic first p. They only accidentally show how proper Westernized Turks make it a point, ridicule be damned, to know less and less about the religion which propelled their forefathers from tribal mishmash to world superpower.