Medieval Arabic algebra is a good example of an artificial language.Yet despite its abstract, formal structure, its utility was restricted to problem solving. Geometry was the branch of mathematics used for expressing theories. While algebra was an art concerned with finding specific unknown numbers, geometry dealtwith generalmagnitudes.Algebra did possess the generosity needed to raise it to a more theoretical level—in the ninth century Abū Kāmil reinterpreted the algebraic unknown “thing” to prove a general result. But mathematicians had no motive to (...) rework their theories in algebraic form. Because it offered no advantage over geometry, algebra remained a practical art in both the Islamic world and in Europe until the scientific uphevals of the 17th–18th centuries. (shrink)

Quantum gravity is supposed to be the most fundamental theory, including a quantum theory of the metrical field (spacetime). However, it is not clear how a quantum theory of gravity could account for classical phenomena, including notably measurement outcomes. But all the evidence that we have for a physical theory is based on measurement outcomes. We consider this problem in the framework of canonical quantum gravity, pointing out a dilemma: all the available accounts that admit classical phenomena presuppose entities with (...) a well-defined spatio-temporal localization (“local beables” in John Bell's terms) as primitive. But there seems to be no possibility to include such primitives in canonical quantum gravity. However, if one does not do so, it is not clear how entities that are supposed to be ontologically prior to spacetime could give rise to entities that then are spatio-temporally localized. (shrink)

ABSTRACTWhat is a university? In the nineteenth century John Henry Newman famously spoke of “the idea of a university.” This phrase has dominated all discussions of the nature of the university sin...

The changes that have taken place during the modern era have threatened the overall authority of the ‘ulamā’ as transmitters of knowledge. The ‘ulamā’ nevertheless retained their status by adapting their past discursive forms. Based upon interviews and content analysis, this study found that the ‘ulamā’ in Egypt continue to use the medium of preaching as a means of instructing the public. They still interpret the Qur’ān and ḥadīth to bring forth new responses, ones attuned to their particular environment. Additionally, (...) ‘ulamā’ communications to the believing public have become the texts of suitability, which represent continuation and adaptation, or textual traditions melded with the present concerns of adherents. One Egyptian ‘ālim preacher, Muhammad Mitwallī Sha‘rāwī, relied on his authority as a man of knowledge engaged with the past Islamic interpretive understanding to demonstrate the necessity of the religious specialist in his sermons to the people. He needed to reiterate the necessity of his expertise because many social and political forces were threatening his authority during his lifetime. (shrink)

In the last years of the eighteenth century, Egypt famously witnessed the practice of European sciences as embodied in the members of Bonaparte's Commission des sciences et des arts and the newly founded Institut d'Egypte. Less well known are the activities of local eighteenth-century Cairene religious scholars and military elites who were both patrons and practitioners of scientific expertise and producers of hundreds upon hundreds of manuscripts. Through the writings of the French naturalist Etienne Geoffroy Saint-Hilaire (1772–1844) and those of (...) the Cairene scholar and chronicler ʿAbd al-Raḥmān al-Jabartī (1753–1825), I explore Egypt as a site for the practice of the sciences in the late eighteenth century, the palatial urban houses which the French made home to the Institut d'Egypte and their role before the French invasion, and the conception of the relationship between the sciences and social politics that each man sought. Ultimately, I argue that Geoffroy's struggle to create scientific neutrality in the midst of intensely tumultuous political realities came to a surprising head with his fixation on Paris asthesite for the practice of natural history, while al-Jabartī’s embrace of this entanglement of knowledge and power led to a vision of scientific expertise that was specifically located in his Cairene society, but which – as Geoffroy himself demonstrated – could be readily adapted almost anywhere. (shrink)