Abstract
The fact that many developments critical to the rise of modern science took place in Asia during the period known traditionally as the “Dark Ages” or the “Medieval Period” is now becoming better known. However, their description is usually found within the framework of single cultural heritages, where Chinese, Indian, or Islamic civilizational contributions to science are described separately.1
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End Notes
For China, see Joseph Needham’s series, Science and Civilization in China, 1st ed. (Cambridge: Cambridge University Press, 1954); for Islamic civilization, see Seyyed Hossein Nasr, Science and Civilization in Islam (Cambridge, MA: Harvard University Press, 1968); and for
India, D. M. Bose, S. N. Sen, and B. V. Subbarayappa, A Concise History of Science in India (New Delhi: Indian National Science Academy, 1971).
See Toby E. Huff’s, The Rise of Early Modern Science (London: Cambridge University Press, 2003).
See Arun Bala, The Dialogue of Civilizations in the Birth of Modern Science (New York: Palgrave Macmillan, 2006).
J. Needham, The Grand Titration (London: George Allen and Unwin Ltd, 1969), 62.
A. Pacey, Technology in World Civilization (Cambridge, MA: The MIT Press, 1991), 16.
J. Needham, Clerks and Craftsman in China and the West (Cambridge: Cambridge University Press, 1970), 131–132.
J. Ching, Chinese Religions (Maryknoll, NY: Orbis Books, 1993), 179.
C. A. Ronan, The Shorter Science and Civilisation in China, vol. 1, An abridgement of Joseph Needham’s original text, vols. 1 and 2 (Cambridge: Cambridge University Press, 1980), 38–39.
J. Needham, Science and Civilization in China, Vol. 3, Mathematics and the Sciences of the Heavens and the Earth (Taipei: Cave Books Ltd, 1986), 109.
G. G. Joseph, The Crest of the Peacock, Non-European roots of Mathematics (London: Penguin Books, 1990), 347.
B. Russell, History of Western. Philosophy, counterpoint ed. (London: Routledge, 1984), 420.
A. Koestler, The Sleepwalkers (London: Pelican Books, 1968), 90–91.
D. C. Lindberg, The Beginnings of Western Science (Chicago, IL: University of Chicago Press, 2007), 160–161.
“It is natural to ask why Constantinople, where pure Greek culture had flourished without a break, and which would therefore seem at first sight the obvious centre for those interested in Greek Philosophy, did not become the Mecca of all Western scholars. The answer is complex and illustrates the larger question of the rift between East and West that existed all through the Middle Ages, that age-long and bitter misunderstanding between Greeks and Latins, which made close social and intellectual relationship impossible. To this must be added both the lack of a clear-cut programme among Western scholars, who by no means agreed that they were searching principally for works of philosophy, and a lack of contemporary Greek interest in philosophy as a principal mental pursuit.” D. Knowles, The Evolution of Medieval Thought, 2nd ed. (London: Longman, 1988), 168–169.
Lynn Harry Nelson, Lectures in Medieval History 21: The Life of Gerbert Aurillac (ca. 955–1003); D. J. Mabry, The Historical Archive, 1990–2009, http://historicaltextarchive.com/.
Adelard of Bath, Warburg Institute Surveys and Text XIV, edited by C. Burnett (London: Warburg Institute, 1987), 16.
—, Dodi Ve-Nechdi, (Natural Questions), translated and edited by H. Gollancz (Oxford: Oxford University Press, 1920), 98–99.
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Khursheed, A. (2012). The Role of Intercultural Dialogue in the Rise of Modern Science. In: Bala, A. (eds) Asia, Europe, and the Emergence of Modern Science. Palgrave Macmillan, New York. https://doi.org/10.1057/9781137031730_10
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