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Salut tout le monde
Sujet de très grande importance, merci Maverick
J ai moi même été surpris par les dires suivants de Steven Weinberg (que je lit énormément ces derniers temps) concernant Alghazali (que hélas je nai pas suffisamment lu). Ainsi, comme l article que Maverick a posté, de l avi de weinberg, Al-ghazali est le principale responsable du déclin de la science dans la civilisation Musulmane.
Je sais pas si cette these tiens la route ou pas, je nai pas assez apprfondis la chose, mais comme l on noté certains penseurs musulmans, il ne faut pas oublié un fait historique déterminant, celui des invasions tatars de Baghdad qui coincide avec l epoque en question.
Question extremement importante à laquelle nous devrions répondre et diagnostiquer correctement la source du mal
Sujet de très grande importance, merci Maverick
J ai moi même été surpris par les dires suivants de Steven Weinberg (que je lit énormément ces derniers temps) concernant Alghazali (que hélas je nai pas suffisamment lu). Ainsi, comme l article que Maverick a posté, de l avi de weinberg, Al-ghazali est le principale responsable du déclin de la science dans la civilisation Musulmane.
A third source of tension between science and religious belief has been more important in Islam than in Christianity. Around 1100, the Sufi philosopher Abu Hamid al-Ghazzali argued against the very idea of laws of nature, on the grounds that any such law would put God's hands in chains. According to al-Ghazzali, a piece of cotton placed in a flame does not darken and smolder because of the heat of the flame, but because God wants it to darken and smolder. Laws of nature could have been reconciled with Islam, as a summary of what God usually wants to happen, but al-Ghazzali did not take that path.
Al-Ghazzali is often described as the most influential Islamic philosopher. I wish I knew enough to judge how great was the impact on Islam of his rejection of science. At any rate, science in Muslim countries, which had led the world in the ninth and tenth centuries, went into a decline in the century or two after al-Ghazzali. As a portent of this decline, in 1194 the Ulama of Córdoba burned all scientific and medical texts.
Nor has science revived in the Islamic world. There are talented scientists who have come to the West from Islamic countries and do work of great value here, among them the Pakistani Muslim physicist Abdus Mohammed Salam, who in 1979 became the first Muslim scientist to be awarded a Nobel Prize, for work he did in England and Italy. But in the past forty years I have not seen any paper in the areas of physics or astronomy that I follow that was written in an Islamic country and was worth reading. Thousands of scientific papers are turned out in these countries, and perhaps I missed something. Still, in 2002 the periodicalNaturecarried out a survey of science in Islamic countries, and found just three areas in which the Islamic world produced excellent science, all three directed toward applications rather than basic science. They were desalination, falconry, and camel breeding.
Something like al-Ghazzali's concern for God's freedom surfaced for a while in Christian Europe, but with very different results. In Paris and Canterbury in the thirteenth century there was a wave of condemnations of those teachings of Aristotle that seemed to limit the freedom of God to do things like create a vacuum or make several worlds or move the heavens in straight lines. The influence of Thomas Aquinas and Albertus Magnus saved the philosophy of Aristotle for Europe, and with it the idea of laws of nature. But although Aristotle was no longer condemned, his authority had been questioned—which was fortunate, since nothing could be built on his physics. Perhaps it was the weakening of Aristotle's authority by reactionary churchmen that opened the door to the first small steps toward finding the true laws of nature at Paris and Lisieux and Oxford in the fourteenth century.
S. Weinberg
Al-Ghazzali is often described as the most influential Islamic philosopher. I wish I knew enough to judge how great was the impact on Islam of his rejection of science. At any rate, science in Muslim countries, which had led the world in the ninth and tenth centuries, went into a decline in the century or two after al-Ghazzali. As a portent of this decline, in 1194 the Ulama of Córdoba burned all scientific and medical texts.
Nor has science revived in the Islamic world. There are talented scientists who have come to the West from Islamic countries and do work of great value here, among them the Pakistani Muslim physicist Abdus Mohammed Salam, who in 1979 became the first Muslim scientist to be awarded a Nobel Prize, for work he did in England and Italy. But in the past forty years I have not seen any paper in the areas of physics or astronomy that I follow that was written in an Islamic country and was worth reading. Thousands of scientific papers are turned out in these countries, and perhaps I missed something. Still, in 2002 the periodicalNaturecarried out a survey of science in Islamic countries, and found just three areas in which the Islamic world produced excellent science, all three directed toward applications rather than basic science. They were desalination, falconry, and camel breeding.
Something like al-Ghazzali's concern for God's freedom surfaced for a while in Christian Europe, but with very different results. In Paris and Canterbury in the thirteenth century there was a wave of condemnations of those teachings of Aristotle that seemed to limit the freedom of God to do things like create a vacuum or make several worlds or move the heavens in straight lines. The influence of Thomas Aquinas and Albertus Magnus saved the philosophy of Aristotle for Europe, and with it the idea of laws of nature. But although Aristotle was no longer condemned, his authority had been questioned—which was fortunate, since nothing could be built on his physics. Perhaps it was the weakening of Aristotle's authority by reactionary churchmen that opened the door to the first small steps toward finding the true laws of nature at Paris and Lisieux and Oxford in the fourteenth century.
S. Weinberg
Alors, ma question toute simple:
pourquoi, n'y a-t-il plus eu d'esprit innovateur depuis si longtemps?
pourquoi, n'y a-t-il plus eu d'esprit innovateur depuis si longtemps?
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