Author Information: Stefano Bigliardi, Tec de Monterrey, CSF, Mexico City and CMES, Lund University, stefano.bigliardi@cme.lu.se
Stefano Bigliardi. “Mehdi Golshani’s Philosophy, Islamic Science(s), and Judeo-Christian/Muslim Dialogue: A Reply to Azadegan.” Social Epistemology Review and Reply Collective 3, no. 10 (2014): 16-21.
The PDF of the article gives specific page numbers. Shortlink: http://wp.me/p1Bfg0-1Dk
Please refer to:
- Bigliardi, Stefano. “The Contemporary Debate on the Harmony between Islam and Science: Emergence and Challenges of a New Generation.” Social Epistemology 28, no. 2 (2014): 167-186.
- Edis, Taner. “On Harmonizing Religion and Science: A Reply to Bigliardi.” Social Epistemology Review and Reply Collective 3, no. 2 (2014): 40-43.
- Bigliardi, Stefano. “On Harmonizing Islam and Science: A Response to Edis and a Self-Criticism.” Social Epistemology Review and Reply Collective 3, no. 6 (2014): 56-68.
- Edis, Taner. “An Invitation to Science?” Social Epistemology Review and Reply Collective 3, no. 8 (2014): 3-4.
- Bigliardi, Stefano. “Latour’s Sophistication, Science and the Qur’an as ‘Mere’ Historical Document: A Counter-Reply to Edis.” Social Epistemology Review and Reply Collective 3, no. 9 (2014): 34-35.
- Kamal, Abdali S. “On Bigliardi’s Islam and the Quest for Modern Science.“ Social Epistemology Review and Reply Collective 3, no. 9 (2014): 55-56.
- Azadegan, Ebrahim. “Islamic Science: A Missed Subject in Bigliardi’s Monograph?” Social Epistemology Review and Reply Collective 3, no. 10 (2014): 12-15.
In his reply “Islamic Science: A Missed Subject in Bigliardi’s Monograph?” Ebrahim Azadegan (2014), albeit only mentioning in his title one challenge to the definition of “New Generation” in the debate over Islam and science, actually discusses two objections to it and further formulates a critical question. Moreover, his first objection is twofold, i.e. articulated in two different doubts. I shall try to address each of them in detail. Continue Reading…