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Mulyadhi Kartanegara Our Dream • “Our dream” is actually an intellectual agenda which presents clearly what CIPSI really wants to achieve, why and how to make it come true, if everything is running well.
• CIPSI is indeed a great dream, that is dream to build a civilization. It’s called a dream, for it just takes the pioneering steps of its great dream to grasp something very great, even almost unattainable, for a small academic organization, like CIPSI.
• To build a civilization is surely a colossal endeavor, which should properly be the government responsibility. However, when no body takes care of it and our government has not yet built it sufficiently, then, any institution, including CIPSI, can have a legitimate reason to try its best to build that civilization.
• For these reasons, CIPSI, with all the limits it has, determines to build it, through the following ways: first, to build a new scientific tradition, and then, through it, the renaissance, as the gate to the civilization.
• CIPSI determines to do anything possible to achieve it without waiting for the condition of the state to get better and conducive, and the appreciation of the people to science increases, that we don’t know when it will happen. |
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Mulyadhi Kartenegara Like other disciplines, mathematics, in the modern times, has long been divorced from its mother: philosophy or metaphysics. Consequently, mathematics that used to have a clear intermediary position between physics and metaphysics, now it has lost its secure place. Scholars have quarreled as to whether it is science or simply instrument of science. It is for this reason, among the others, that the majority of contemporary scholars in mathematics do not pay sufficient attention to the philosophical issues closely related, especially in the classical periods, to mathematics. Consequently, although these issues are very important for our understanding more deeply of mathematics, most of us now have no idea about them. |
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Mulyadhi Kartanegara Whenever we hear the word evolution, almost immediately our mind rushes to a very outstanding British naturalist, Charles Darwin (d. 1882), as though this name, Darwin, is identical with word evolution. However, the theory of evolution has been initiated—at least according to Sir Muhammad Iqbal—in the ninth century by a Muslim scholar, al-Jahiz (d.890). This theory was substantiated in the following century by a Muslim philosopher and historian, Miskawayh (d. 1010), who in his Fawz al-Asghar, discusses in a very significant way the theory of evolution. In this work, he points out that in the vegetable world it is date tree which has reached the highest level of evolution, for it has the capability of self-procreation. |
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Mulyadhi Kartanegara
A. THE ISLAMIZATION OF KNOWLEDGE
Islamizaton of knowledge has been understood in different ways due to the differences in concepts and practices by its proponents. Nevertheless, they share the essential belief, that knowledge (especially modern science) needs to be islamized. There are at least 3 schools of thought of the Islamization of knowledge that should be addressed briefly before we talk directly our main topic. |
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Mulyadhi Kartanegara In order to understand the significance of The Islamization of Science and its relevance to the contemporary world, it would be better for us to look at it from a wider context. It is for this reason, I would like to present, in this conference, three interconnected concepts: naturalization, secularization and Islamization of science. By naturalization of science, I mean a process of adaptation, or acculturation of science coming from outside to certain culture in a new country or area so that it will suit the cultural or religious values. Here I will present a number of cases in which this naturalization of science took place in the history—Mesopotamian, Egyptian, Greek and Islamic worlds. The purpose of this section is to demonstrate that science has never been value free or neutral, but it always culturally and ideologically laden. |
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