خلاصه ماشینی:
Reza Davari-Ardakani' Introduction ome four years ago at the time of establishment of the Academy of Sciences of the Islamic Republic oflran and in one ofits early sessions, it was proposed that scientific groups of the academy carry out brief inquiries about the situation of science and knowledge in our country.
By having two histories it is meant that when modem sciences and thoughts came to Iran, it did not enter the existing schools, and religious scholars did not learn them and did not teach them to others.
The modem European philosophy, instead of being the subject of studies and research by Islamic authorities and professors, were translated by some individuals who had only a rudimentary knowledge of foreign languages.
Then a number of philosophy professors paid attention to European philosophical works through the available translations undertaken by those who were not familiar with philosophy.
If philosophy per se was important during the first Islamic period, this time attention was directed to the works and benefits the West had acquired and they learned science and philosophy for the sake of its use and application.
(It is interesting that young members of the National Movement of Iran thought important philosophical works must be translated into Farsi.
From this philosopher 'Meditations, inquiry concerning human understanding', 'The Principles of Philosophy; from Pascal 'Thoughts', from Spinoza "Ethics" and some short articles from Leibniz "Monadology" (not published); and from Locke the summary of 'Thesis About Man's Comprehension'; from Berkeley 'Principles of Human Knowledge' and 'Three Dialogues' and from Hume 'The Natural History of Religion' and 'Research in Human Sciences' have been rendered into Farsi in recent years.