خلاصه ماشینی:
This is only possible, Kuhn states, if there is a bridge between internal history (which concerns itself with the evolution of the field, its chief actors, and in what way their discoveries and methods have helped to develop the field [this view is insular as it argues that Mohamed S.
What the externalist method aims to examine is not the internal logic of science or that of the scientific community, but how scientific belief and choices are influenced by situations of power, religion, and politics.
science is autonomous and exists on its own accord]) ,3 and external history (which is an attempt to study cultural or sociological influences on the development of science, the nonintellectual activities of society on the development of science, and the role of institutions, economics.
In particular, the cross-cultural interchange in the Islamic world had an important influence on the development of the philosophy of science in Islam as it was perceived and practiced by the Muslim scientist.
The practice of Western historians of science to relegate the Islamic world to the role of a mere transmitter of the Greek (Western) tradition is an attempt to deny Islam an important role in the history of science, one that perhaps generated and contributed to modern science in a unique way.
” In the pre-Islamic era, history was in the form of oral traditions and poetry which, grouped under the term ayyizm, glorified important events in the days of the tribe, such as the fighting of major battles and victories or heroic tribal feats.