Islamic Civilization in Spain - a Magnificient Example of Interaction and Unity of Religion and Science.

Islam and its followers had created a civilization that played very important role on the world stage for more than a thousand years. One of the most important specific qualities of the Islamic civilization is that it is a well-balanced civilization that brought together science and faith, struck a balance between spirit and matter and did not separate this world from the Hereafter. This is what distinguishes the Islamic civilization from other civilizations which attach primary importance to the material aspect of life, physical needs and human instincts, and attach greater attention to this world by striving to instantly satisfy desires of the flesh, without finding a proper place for God and the Hereafter in their philosophies and education systems. The Islamic civilization drew humankind closer to God, connected the earth and heavens, subordinated this world to the Hereafter, connected spirit and matter, struck a balance between mind and heart, and created a link between science and faith by elevating the importance of moral development to the level of importance of material progress. It is owing to this that the Islamic civilization gave an immense contribution to the development of global civilization. Another specific characteristic of the Islamic civilization is that it spread the spirit of justice, impartiality and tolerance among people. The result was that people of different beliefs and views lived together in safety, peace and mutual respect, and that mosques stood next to churches, monasteries and synagogues in the lands that were governed by Muslims. This stems primarily from the commandments of the noble Islam according to which nobody must be forced to convert from their religion and beliefs since freedom of religion is guaranteed within the Islamic order. The Islamic civilization in Spain encompasses many fields that left a profound imprint in the Iberian Peninsula and Europe. The cultural climate of Spain in the era of Muslim rule (711-1492) brought about a prospering of different aspects of science and culture. Numerous schools and libraries were established and books were procured due to which the majority of the people were literate. Literature and art flourished. Buildings were constructed and Islamic art with its specific qualities was cultivated. As a result of that movement, Cordoba became the civilization capital of both Spain and the West in general. Many schools were established in it, such as medical and technical schools in addition to the general education and other vocational schools. Hospitals, chemical plants and observatories were also built. The university in Cordoba was a beacon of thought, education and culture, and it made Cordoba the home of science and of a great number of scholars and scientists in medicine, pharmacy, chemistry, astronomy, mathematics and botany. Scholarly disciplines such as philosophy and logic were also studied and busy translation activities were underway. For that reason travelers and people in quest for knowledge and science from different European countries used to come to Cordoba. This scientific and civilizational movement was not limited to Cordoba alone, but also spread into other cities of Spain, such as Granada, Toledo and other cities under Islamic rule. Relevant historical sources state that young men from Europe, particularly from Italy and France, competed to enroll some of the Islamic universities in Andalusia. One of the students of the university in Cordoba was Gerbert, who later became known as Pope Sylvester II. He introduced science of mathematics and Arabic numerals in Italy. The same historical sources also read that Europe was acquainted with Aristotle's manuscripts via the city of Toledo which was a center of bustling translation work from the Arabic into the Latin language. It was in Toledo that many works of Plato and Galen were translated, as were the philosophy manuscripts by Ibn Sina, al-Farabi, Ibn Tufayl, Ibn Bajjah and Ibn Rushd, and the medical manuscripts by Ibn Sina and al-Razi. These manuscripts quickly spread all over Europe and became a mandatory literature at great European universities. Ibn Sina's Al-Qanun fi al-tibb was considered the fundamental reference book in studies of medicine in Europe for nearly six centuries and was called The Canon of Medicine. This paper cites numerous examples of interaction and unity of religion and science in the times when Islamic culture and civilization flourished in the Iberian Peninsula, the era that lasted for almost eight centuries.

[Weizsäcker and Indian philosophy - a new beginning in negotiating the dualism of mind and matter?]. / Weizsäcker und die indische Philosophie-- ein Neubeginn für die Uberwindung des Dualismus von Geist und Materie?

Carl Friedrich von Weizsäcker's thought is centred around the idea of the unity of reality. He tries to express this idea in his interpretation of quantum physics as well as on the background of neoplatonic thinking. Even his interest in Indian philosophies is based on this concept that would overcome the dualism of mind and matter as well as the dualism of subject and object. On this basis he also tries to reflect on his own inexpressible "mystical" experience in Tiruvannamalai, India, interpreting it with the help of the experience he has been told about by the Indian thinker Gopi Krishna. This is the concept of prana (vital energy) that he uses to find a common terminological ground for physical and mental events. According to Indian Advaita Vedanta, the non-dualistic interpretation of the Vedantic scriptures, reality is based on a non-dual oneness that is self-reflective, transparent and neither immanent nor transcendent but beyond any category. It is pure bliss in its self-expression. Human "mental" experience is a reflective mode of this one reality, subject and object coincide. The result is a holistic psycho-somatology. In view of these ideas Weizsäcker reformulates the notion of "matter". It is less an interaction of particles with specific mass than a non-dual net of interrelations and information, and this would correlate with a concept of mind (consciousness) that could be conceptualized as the energy of self-reflectivity in that very process.

Claiming Darwin: Stephen Jay Gould in contests over evolutionary orthodoxy and public perception, 1977-2002.

This article analyzes the impact of the resurgence of American creationism in the early 1980s on debates within post-synthesis evolutionary biology. During this period, many evolutionists criticized Harvard biologist Stephen Jay Gould for publicizing his revisions to traditional Darwinian theory and opening evolution to criticism by creationists. Gould's theory of punctuated equilibrium was a significant source of contention in these disputes. Both he and his critics, including Richard Dawkins, claimed to be carrying the mantle of Darwinian evolution. By the end of the 1990s, the debate over which evolutionary thinkers were the rightful heirs to Darwin's evolutionary theory was also a conversation over whether Darwinism could be defended against creationists in the broader cultural context. Gould and others' claims to Darwin shaped the contours of a political, religious and scientific controversy.

Darwin's foil: the evolving uses of William Paley's Natural Theology 1802-2005.

This essay traces the divergent readings of William Paley's 1802 Natural Theology from its initial publication to the recent controversies over intelligent design. It argues that the misinterpretation of the Natural Theology as a scientific argument about the origins of complex life-which Darwin's Origin of Species refutes-did not develop all at once. Rather this reading evolved gradually, drawing from a variety of uses and appropriations during the course of the nineteenth and twentieth centuries. This study demonstrates the fluidity of "science" and "religion" during these centuries, and highlights the role that genres of science popularization play in altering the meaning of those categories.

Joseph Priestley, oxygen, and the enlightenment.

Joseph Priestley (1733­1804) was the first person to report the discovery of oxygen and describe some of its extraordinary properties. As such he merits a special place in the history of respiratory physiology. In addition his descriptions in elegant 18th-century English were particularly arresting, and rereading them never fails to give a special pleasure. The gas was actually first prepared by Scheele (1742­1786) but his report was delayed. Lavoisier (1743­1794) repeated Priestley's initial experiment and went on to describe the true nature of oxygen that had eluded Priestley, who never abandoned the erroneous phlogiston theory. In addition to oxygen, Priestley isolated and characterized seven other gases. However, most of his writings were in theology because he was a conscientious clergyman all his life. Priestley was a product of the Enlightenment and argued that all beliefs should be able to stand the scientific scrutiny of experimental investigations. As a result his extreme liberal views were severely criticized by the established Church of England. In addition he was a supporter of both the French and American Revolutions. Ultimately his political and religious attitudes provoked a riot during which his home and his scientific equipment were destroyed. He therefore emigrated to America in 1794 where his friends included Thomas Jefferson and Benjamin Franklin. He settled in Northumberland, Pennsylvania although his scientific work never recovered from his forced departure. But the descriptions of his experiments with oxygen will always remain a high point in the history of respiratory physiology.

Influence of I-ching (Yijing, or The Book Of Changes) on Chinese medicine, philosophy and science.

I-Ching or Yi-Jing ([see text] also known as The Book of Changes) is the earliest classic in China. It simply explained the formation of the universe and the relationship of man to the universe. Most, if not all, branches of various knowledge, including traditional Chinese medicine, can be traced back its origin to this Book in which Fu Shi ([see text] 2852 B.C.) theorized how the universe was formed, through his keen observation of environment and orbits of sun, moon and stars. He used symbols to represent his views. The essence of I-Ching is basically the expression and function of Yang symbolized as "--" (from <---->) and Yin symbolized "- -" (from --><--), and [see text] Yin and Yang as interaction and circulation of Yang and Yin. Both Yin and Yang were derived from the same origin, Tai-Chi. Fu Shi believed Yin and Yang were the two opposite background force and energy that make the universe as what it is. Yang and Yin manifest in great variety of phenomena such as mind and body, masculine and feminine, sun and moon, hot and cold, heaven and earth, positive and negative electricity etc. The entire theory of Chinese medicine is based on the theories of Yin and Yang as well as that of 5 Element Cycles which are also related to the orderly arrangement of 8 trigrams ([see text]) by King Wen ([see text]1099-1050 B.C.). The 5 Elements Theory explains the "check and balance" mechanism created by the background force of Yin and Yang Qi and illustrated the relationships that are either strengthened or weakened by "acting and controlling" among the 5 elements. I-Ching has exerted profound influences on some well- known European philosophers and scientists, notably Leibnitz and Hegel. Between I-Ching and modern cosmology and the physics of sub-atomic particles, there are some basic theories in common.

By design: James Clerk Maxwell and the evangelical unification of science.

James Clerk Maxwell's electromagnetic theory famously unified many of the Victorian laws of physics. This essay argues that Maxwell saw a deep theological significance in the unification of physical laws. He postulated a variation on the design argument that focused on the unity of phenomena rather than Paley's emphasis on complexity. This argument of Maxwell's is shown to be connected to his particular evangelical religious views. His evangelical perspective provided encouragement for him to pursue a unified physics that supplemented his other philosophical, technical and social influences. Maxwell's version of the argument from design is also contrasted with modern 'intelligent-design' theory.

The way of sex: Joseph Needham and Jolan Chang.

This paper analyses the understandings of Daoist alchemy and Chinese sexuality of Joseph Needham and his friend and correspondent, the Chinese-Swedish writer Jolan Chang (Chang Chung-lan, 1917-2002). Using the extensive correspondence between the two men, as well as Needham's files on "inner alchemy" deposited at the Needham Research Institute, the paper begins with a partial reconstruction of a 1977 symposium, chaired by Needham, to promote Chang's new book, The Tao of Love and Sex: The Ancient Chinese Way to Ecstasy. Needham and Chang's visions of Chinese sex are then read against excerpts from Science and Civilisation in China, specifically Volume V: Chemistry and Chemical Technology, Part 5: Spagyrical Discovery and Invention: Physiological Alchemy (1983). Three inter-related aspects are explored. First, reading Science and Civilisation in China against materials in the Needham archives offers crucial hints to Needham's historiography and historical practice. Second, the way that Daoist regimens came to be actively reconstructed and repackaged as practices concerned with the enhancement of sexual pleasure and intensity. Third, the investigation of the networks and circulations of assumptions, visions, fantasies about "China".

"Origin," "creation," and "origin of life" some conceptual considerations.

This paper opens by drawing attention to the fact that there is some conceptual confusion with regard to "origin" and "creation." This has its historical roots in the beginnings of modern science and undoubtedly affects our positioning towards the evolutionism/creationism-debate. This article argues that there are relevant ontological, epistemological, thematic, methodological, and logical differences between "origin" and "creation." As a result, the analysis suggests keeping the usage of both concepts strictly quite separate. Creation is not simply another word for origin nor does it stand for an (from a rigid scientific point of view) awkward example of an origin. Irrespective of the apparent similarities as explanatory factors, origin and creation belong to fundamentally different types of concepts. Consequently, "origin of life" and those scientific projects connected to it present themselves as something distinct that neither competes nor meshes with thinking about creation.

Spontaneous generation in medieval Jewish philosophy and theology.

The concept of life forms emerging from inanimate matter--spontaneous generation--was widely accepted until the nineteenth century. Several medieval Jewish scholars acknowledged this scientific theory in their philosophical and religious contemplations. Quite interestingly, it served to reinforce diverse, or even opposite, theological conclusions. One approach excluded spontaneously-generated living beings form the biblical account of creation or the story of the Deluge. Underlying this view is an understanding that organisms that generate spontaneously evolve continuously in nature and, therefore, do not require divine intervention in their formation or survival during disastrous events. This naturalistic position reduces the miraculous dimension of reality. Others were of the opinion that spontaneous generation is one of the extraordinary marvels exhibited in this world and, accordingly, this interpretation served to accentuate the divine aspect of nature. References to spontaneous generation also appear in legal writings, influencing practical applications such as dietary laws and actions forbidden on the Sabbath.

[Health and salvation: the Mazdaznan-movement in the context of its beginnings]. / Gesundheit und Heil: Eine ideengeschichtliche Spu- rensuche zur Einordnung der Mazdaznan-Bewegung in ihren Entstehungskontext.

There are diverse religious groups which have developed special forms of "methodical lifestyle" (Max Weber). Projects of life reform and new religious movements around 1900 brought up specific ways of living and influenced one another in respect to ideas and practices. Using the example of the Mazdaznan-Movement some forms of interdependencies will be demonstrated. Since the group formed in the U.S.A. at the turn of the 20th century I will try to contextualize its central practices such as vegetarianism, intestinal care and breathing exercises within the specific context of American cultural and religious history.

The Ayala Mazar-Xiaohe culture: new archaeological discoveries in the Taklamakan desert, China.

This article, accompanied by colour photos, records the author's recent archaeological expedition in the Taklamakan Desert. His advance northwards along the now mostly sand-covered beds of the Keriya River proved to be a march backward through time, from the Iron Age city of Jumbulakum to the early Bronze Age necropolis of Ayala Mazar. The artifacts he found are contemporary with, and similar to Chinese discoveries at Xiaohe. This proves that Xiaohe was not an isolated case and provides evidence for a whole culture based on some sort of fertility cult. The remains also suggest that some, at least, of the peoples concerned had Indo-European affiliations.

Kant and the scientific study of consciousness.

We argue that Kant's views about consciousness, the mind-body problem and the status of psychology as a science all differ drastically from the way in which these topics are conjoined in present debates about the prominent idea of a science of consciousness. Kant never used the concept of consciousness in the now dominant sense of phenomenal qualia; his discussions of the mind-body problem center not on the reducibility of mental properties but of substances; and his views about the possibility of psychology as a science did not employ the requirement of a mechanistic explanation, but of a quantification of phenomena. This shows strikingly how deeply philosophical problems and conceptions can change even if they look similar on the surface.

Jung as psychologist of religion and Jung as philosopher of religion.

Is it possible to be both a psychologist and a philosopher? Is it possible for a psychologist, or more generally a social scientist, to use social scientific findings to make philosophical claims? Specifically, is it possible for a social scientist to use social scientific findings to determine the existence of God? Did Jung profess to be only a psychologist or also a philosopher? If he professed to be both, did he enlist his psychological findings to make philosophical claims? Specifically, did he enlist his psychological findings to determine the existence of God?