خلاصه ماشینی:
The Popperian belief, as Hawking suggested in a somewhat similar vein, that science advances when a dominant theory is falsified by results of new experiments or observations of new facts and phenomena does not cover the whole truth as the works of both philosophers and historians of science such as Kuhn and Feyerband have shown.
It would therefore appear that subjectivity and value judgements enter into almost every stage in the so-called scientific enterprise, from the selection of problems to selected observations, from how theories are constructed to how "facts" are discovered and interpreted, from how research is funded to how the results of research are used.
Emotions, personal beliefs, political values and constraints, cultural values, even personal, petty political interests, moral concerns all these elements are as valid as any empirically observed physical or concrete facts, and they cannot perforce be detached or excluded from any scientific study, right from the laboratory stage up to the publication of research findings.
In shaping a contemporary philosophy of science, we need to search history for answers, among numerous others, to fundamental questions: (1) What was original and Islamic about Islamic science; and (2) How did Muslim scientists infuse and interpret the ethics and values of Islam into their work?
Its ultimate purpose is to help Muslim scientists construct a global foundation for contemporary Islamic knowledge or science, to develop a pragmatic philosophy, a philosophy that takes the ethical concerns of Islam into the laboratory.
A contemporary Islamic theory of science should provide guidance for such work and development of new theories.