Course: Foundations of Science Education (8627)

Semester: Spring, 2022

ALLAMA IQBAL OPEN UNIVERSITY ISLAMABAD

ASSIGNMENT NO # 1

Program : B.ED (1.5 YEARS)

Course Name: Foundation of Science Edu.

Course code: 8627

Student Information

Student Name: HAMIDULLAH SHAH

Father Name: AHMED SHAH

Roll No: CE612645

Reg. No: 21BKR00063

Contact No: 03233648325

Semester: 2nd, Spring2022

ASSIGNMENT No. 1

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 Course: Foundations of Science Education (8627)
Semester: Spring, 2022

Q. 1 Discuss in detail the relationship of Quran, Hadith and Modern Science.

Islam attaches great importance to knowledge, learning and education. When the Quran began to be revealed, the
first word of its first verse was ‘iqra’, that is, read. Education is thus the starting point of every human activity.
A scholar (alim) is accorded great respect in the Hadith. According to a Hadith, the ink of the pen of a scholar is
more precious than the blood of a martyr. The reason being that a martyr is engaged in the task of defence, while
an alim (scholar) builds up individuals and nations along positive lines. In this way he bestows a real life upon
the world.
The Quran repeatedly asks us to observe the earth and the heavens. This instills in man a desire to learn natural
science. All the books of Hadith have a chapter on knowledge (ilm). In Sahih Bukhari there is a chapter entitled,
“The virtue of one who acquires ilm (learning) and imparts it to others.”
For instance, there is a tradition that one who treads a path in search of knowledge has his way paved to paradise
by God as a reward for this noble deed. (Bukhari, Muslim)
In a tradition recorded by Tirmidhi, angels in heaven, fish in the water and ants in their dwellings pray for the
well-being of a seeker of knowledge.
In another hadith the Prophet of Islam observed that those who learned virtue and taught it to others were the best
among humankind. (Al-Bayhaqi).
How great is the importance attached to learning in Islam can be understood from an event in the life of the
Prophet. At the battle of Badr, in which the Prophet gained a victory over his opponents, seventy men from the
enemy ranks were taken prisoner. These prisoners of war were literate people. In order to benefit from their
education, the Prophet declared that if each prisoner taught ten Medinan children how to read and write, it would
serve as his ransom and he would be set free.
This was the first school in the history of Islam established by the Prophet himself with all non-Muslim teachers.
Furthermore, they were all war prisoners. There was the risk that after their release they would again create
problems for Islam and Muslims. This Sunnah of the Prophet shows that education is to be received whatever the
risk involved.
Women were not kept away from educational activities. Starting with the Prophet’s own household, Muslim
families provided equal opportunities to the female members of the family to learn to grow and play a constructive
role in the progress and development of society at large. A large number of learned women are mentioned in
history as authorities on various Islamic sciences such as hadith, Islamic jurisprudence, seerah of the Prophet,
commentary on the Quran, etc. The Prophet’s own wife, Aishah, imparted the knowledge and wisdom she
received from the first educator, the Prophet himself, for almost half a century. She narrated more than two
thousand traditions of the Prophet, and according to the Muslim jurists, these are the source of two thirds of the
Islamic laws relating to social, political and cultural issues.
Islam attaches such great importance to learning that the Quran has this to say:

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 Course: Foundations of Science Education (8627)
Semester: Spring, 2022
“It is the men of knowledge who can truly realise God.” (35:28)
Scholars are considered to be like angels (3:18), in view of their potential for discovering the oneness and the
glory of the Creator. To inculcate this importance of knowledge in the minds of the believers, the Prophet once
observed that “the worship of a learned man is a thousand times better than that of the ignorant worshipper.” By
way of encouraging reflection on the universe and nature in order to explore divine glories, the Prophet is reported
to have said: “An hour of reflection is better than a hundred years of worship without reflection.” (Al-Bayhaqi).
It was this interrelatedness of knowledge and worship that made the early Muslims seek and impart knowledge
wholeheartedly and religiously.
According to Islamic ideology, a Muslim is supposed on the one hand, to seek knowledge for the pleasure of his
Lord and for on the other. The better promotion of the welfare of humankind. In other words, the motto of
education in Islam would be acquisition of knowledge for the sake of serving God and His creatures. That is why
from the very beginning almost equal attention has been paid to the learning of both the religious sciences and
the worldly or secular sciences.
On the one hand, Islam places great emphasis on learning, and on the other, all those factors which are necessary
to make progress in learning have been provided by God. One of these special factors is the freedom to conduct
research.
For example, once the Prophet passed by an oasis where he found the farmers, who were date planters at work.
When he asked what they were doing, he was told that they were pollinating the clusters of dates in order to
produce a better yield. The Prophet expressed his disapproval of this process. Knowing this, the farmers
immediately stopped it. But later on the Prophet was told that due to lack of proper pollination the yield had been
very low as compared to the previous years. On hearing this, the Prophet replied. “You know your worldly matters
better.” (Sahih Bukhari) In other words, experiment and observation should be the final criteria in such worldly
matters.
In this way, the Prophet of Islam separated scientific research from religion. This meant that in the world of nature
man must enjoy full opportunities to conduct free research and adopt the conclusions arrived at. Placing such
great emphasis on knowledge resulted in the awakening of a great desire for knowledge among the Muslims. This
process began in Makkah, then it reached Madinah and Damascus, later finding its centre in Baghdad. Ultimately,
it entered Spain. Spain flourished, making extraordinary progress in various academic and scientific disciplines.
This flood of scientific progress entered Europe and ultimately resulted in the modern scientific age.
The science of today is nothing else then observation. The scientists first observe a problem and then on the bases
of experimentation followed by further observation reach to a particular solution. Thus, observation is science
and science is a pivotal component of the whole learning process.
Islam is a great proponent of learning and stresses greatly on the importance of learning. Islam wants its followers
to get knowledge about things that Allah has created and bestowed so that they are better able to acknowledge
His blessings. The lines below discuss the ways in which Islam encourages learning, observation and science.

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 Course: Foundations of Science Education (8627)
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The first revelation to Prophet Muhammad (PBUH) was:
“Read! In the Name of your Lord Who has created (all that exists). He has created man from a clot (a piece of
thick coagulated blood). Read! And your Lord is the Most Generous. Who has taught (the writing) by the pen.
He has taught man that which he knew not.” (96:1-5)
These ayah of Quran clearly show that Allah Almighty firstly addressed Prophet Muhammad (PBUH) with the
commandment of reading, which is a pivotal part of the learning process. Therefore, the beginning of revelation
of Quran with the word ‘Read’ shows the kind of importance Islam gives to reading in general and seeking of
knowledge and learning in particular. Moreover, this ayah also shows that teaching comes from Allah Almighty
as he is the one who taught writing to man, therefore, the forms of learning that we see in the world at present are
all a blessing from Allah Almighty and not utilizing them would mean being ungrateful of the blessings that are
bestowed upon a person.
This provision of the ability to learn and seek knowledge is from Allah Almighty regarding which He says in
Quran in the following way:

“And Allah has brought you out from the wombs of your mothers while you know nothing. And He gave you
hearing, sight, and hearts that you might give thanks (to Allah).” (16:78)
For many centuries, humankind was unable to study certain data contained in the verses of the Qur’an because
they did not possess sufficient scientific means. It is only today that numerous verses of the Qur’an dealing with
natural phenomena have become comprehensible. A reading of old commentaries on the Qur’an, however
knowledgeable their authors may have been in their day, bears solemn witness to a total inability to grasp the
depth of meaning in such verses. I could even go so far as to say that, in the 20th century, with its
compartmentalization of ever-increasing knowledge, it is still not easy for the average scientist to understand
everything he reads in the Qur’an on such subjects, without having recourse to specialized research. This means
that to understand all such verses of the Qur’an, one is nowadays required to have an absolutely encyclopedic
knowledge embracing many scientific disciplines.
I should like to stress, that I use the word science to mean knowledge which has been soundly established. It does
not include the theories which, for a time, help to explain a phenomenon or a series of phenomena, only to be
abandoned later on in favor of other explanations. These newer explanations have become more plausible thanks
to scientific progress. I only intend to deal with comparisons between statements in the Qur’an and scientific
knowledge which are not likely to be subject to further discussion. Wherever I introduce scientific facts which
are not yet 100% established, I will make it quite clear.

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There are also some very rare examples of statements in the Qur’an which have not, as yet, been confirmed by
modern science. I shall refer to these by pointing out that all the evidence available today leads scientists to regard
them as being highly probable. An example of this is the statement in the Qur’an that life has an aquatic origin (
“And I created every living thing out of water” Qur’an, 21:30 ).
These scientific considerations should not, however, make us forget that the Qur’an remains a religious book par
excellence and that it cannot be expected to have a scientific purpose per se. In the Qur’an, whenever humans are
invited to reflect upon the wonders of creation and the numerous natural phenomena, they can easily see that the
obvious intention is to stress Divine Omnipotence. The fact that, in these reflections, we can find allusions to data
connected with scientific knowledge is surely another of God’s gifts whose value must shine out in an age where
scientifically based atheism seeks to gain control of society at the expense of the belief in God. But the Qur’an
does not need unusual characteristics like this to make its supernatural nature felt. Scientific statements such as
these are only one specific aspect of the Islamic revelation which the Bible does not share.
Throughout my research I have constantly tried to remain totally objective. I believe I have succeeded in
approaching the study of the Qur’an with the same objectivity that a doctor has when opening a file on a patient.
In other words, only by carefully analyzing all the symptoms can one arrive at an accurate diagnosis. I must admit
that it was certainly not faith in Islam that first guided my steps, but simply a desire to search for the truth.
Q. 2 Explain some of the potentials of revitalization of science in the Muslim world.
There is no such thing as Islamic science – for science is the most universal of human activities. But the means
to facilitating scientific advances have always been dictated by culture, political will and economic wealth. What
is only now becoming clear (to many in the west) is that during the dark ages of medieval Europe, incredible
scientific advances were made in the Muslim world. Geniuses in Baghdad, Cairo, Damascus and Cordoba took
on the scholarly works of ancient Egypt, Mesopotamia, Persia, Greece, India and China, developing what we
would call "modern" science. New disciplines emerged – algebra, trigonometry and chemistry as well as major
advances in medicine, astronomy, engineering and agriculture. Arabic texts replaced Greek as the fonts of
wisdom, helping to shape the scientific revolution of the Renaissance. What the medieval scientists of the Muslim
world articulated so brilliantly is that science is universal, the common language of the human race. The 1001
Inventions exhibition at London's Science Museum tells some of the stories of this forgotten age. Here are my
top six exhibits . . .
1 The elephant clock
This centrepiece of the exhibition is a three-metre high replica of an early 13th-century water clock and one of
the engineering marvels of the medieval world. It was built by al-Jazari, and gives physical form to the concept
of multiculturalism. It features an Indian elephant, Chinese dragons, a Greek water mechanism, an Egyptian
phoenix, and wooden robots in traditional Arabian attire. The timing mechanism is based on a water-filled bucket
hidden inside the elephant.
2 The camera obscura

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The greatest scientist of the medieval world was a 10th century Arab by the name of Ibn al-Haytham. Among his
many contributions to optics was the first correct explanation of how vision works. He used the Chinese invention
of the camera obscura (or pinhole camera) to show how light travels in straight lines from the object to form an
inverted image on the retina.
3 Al-Idrisi's world map
This three-metre reproduction of the famous 12th-century map by the Andalusian cartographer, Al-Idrisi (1100-
1166), was produced in Sicily and is regarded as the most elaborate and complete description of the world made
in medieval times. It was used extensively by travellers for several centuries and contained detailed descriptions
of the Christian north as well as the Islamic world, Africa and the Far East.
4 The Banu Musa brothers' "ingenious devices"
These three brothers were celebrated mathematicians and engineers in ninth-century Baghdad. Their Book of
Ingenious Devices, published in 850, was a large illustrated work on mechanical devices that included automata,
puzzles and magic tricks as well as what we would today refer to as "executive toys".
5 Al-Zahrawi's surgical instruments
This array of weird and wonderful devices shows the sort of instruments being used by the 10th-century surgeon
al-Zahrawi, who practised in Cordoba. His work was hugely influential in Europe and many of his instruments
are still in use today. Among his best-known inventions were the syringe, the forceps, the surgical hook and
needle, the bone saw and the lithotomy scalpel.
6 Ibn Firnas' flying contraption
Abbas Ibn Firnas was a legendary ninth-century inventor and the Da Vinci of the Islamic world. He is honoured
on Arabic postage stamps and has a crater on the moon named after him. He made his famous attempt at controlled
flight when, aged 65, he built a rudimentary hang glider and launched himself from the side of a mountain. Some
accounts claim he remained airborne for several minutes before landing badly and hurting his back.
Jim Al-Khalili is an author and broadcaster. He is professor of physics and of the public engagement in science
at the University of Surrey.
Because Islam originated and has developed in an Arab culture, other cultures which have adopted Islam have
tended to be influenced by Arab customs. Thus Arab Muslim societies and other Muslims have cultural affinities,
though every society has preserved its distinguishing characteristics. Islamic culture inherited an Arab culture
born in the desert, simple but by no means simplistic. It has an oral tradition based on the transmission of culture
through poetry and narrative. However, it has been the written record that has had the greatest impact on
civilization. Islam civilization is based on the value of education, which both the Qur'an and the Prophet stressed.
This dark green jade pot, 14 cm. (5½"), once furnished the Safavid palace at Tabriz, and probably passed into
Ottoman hands after the Battle of Çaldiran in 1514. Before that, the dragon-headed handle suggests it may have
belonged to a Timurid ruler. (Aramco World Magazine, January-February 1995; photo Ergun Çagatay).
Knowledge and Education

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 Course: Foundations of Science Education (8627)
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In the Pre-Islamic period, one of the traditions was that of the mu'allaquat (literally "the hangings"). In the city of
Mecca, poets and writers would hang their writings on a certain wall in the city so that others could read about
the virtues of their respective tribes. Their travels from city to city and tribe to tribe were the means by which
news, legends, and exploits would become known. The tradition continued as the Qur'an was first memorized and
transmitted by word of mouth and then recorded for following generations. This popular expression of the Arab
Muslim peoples became an indelible part of Islamic culture. Even today Muslims quote the Qur'an as a way of
expressing their views and refer to certain maxims and popular tales to make a point.
Great centers of religious learning were also centers of knowledge and scientific development. Such formal
centers began during the Abbasid period (750-1258 A.D.) when thousands of mosque schools were established.
In the tenth century Baghdad had some 300 schools. Alexandria in the fourteenth century had 12,000 students. It
was in the tenth century that the formal concept of the Madrassah (school) was developed in Baghdad. The
Madrassah had a curriculum and full-time and part-time teachers, many of whom were women. Rich and poor
alike received free education. From there Maktabat (libraries) were developed and foreign books acquired. The
two most famous are Bait al-Hikmah in Baghdad (ca. 820) and Dar al-Ilm in Cairo (ca. 998). Universities such
as Al-Azhar (969 A.D.) were also established long before those in Europe.
Then exalted be Allah the True King! And hasten not (O Muhammad) with the Qur'an ere its revelation hath been
perfected unto thee, and say: My Lord! Increase me in knowledge.
Qur'an 20:114
Islamic history and culture can be traced through the written records: Pre-Islamic, early Islamic, Umayyad, the
first and second Abbasid, the Hispano-Arabic, the Persian and the modern periods. The various influences of
these different periods can be readily perceived, as can traces of the Greek, the Indian, and the Pre-Islamic Persian
cultures. Throughout the first four centuries of Islam, one does not witness the synthesis or homogenization of
different cultures but rather their transmittal through, and at times their absorption into, the Islamic framework of
values. Islam has been a conduit for Western civilization of cultural forms which might otherwise have died out.
Pre-Islamic poetry and prose, which was transmitted orally, was recorded mostly during the Umayyad period
(661-750 A.D.) when the Arab way of life began shifting from the simple nomadic life prevalent in the peninsula
to an urban and sophisticated one. Contacts with Greece and Persia gave a greater impulse to music, which
frequently accompanied the recitation of prose and poetry. By the mid-800's in the Baghdad capital of Abbassids
under Harun al-Rashid and al-Ma'mun, Islamic culture as well as commerce and contacts with many other parts
of the world flourished.
In the fourth century B.C., when Alexander the Great conquered Asia Minor and founded Alexandria, he set the
stage for the great migration of Greek philosophy and science to that part of the world. During the Ptolemaic
period, Alexandria, Egypt, was the radiant center for the development and spread of Greek culture throughout the
Mediterranean. That great center of learning continued after 641, when Egypt became part of the Muslim state.
Thereafter Syria, Baghdad, and Persia became similar channels for the communication of essentially Greek,

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Syriac, pre-Islamic Persian and Indian cultural values. As a result, Islamic philosophy was influenced by the
writings of Socrates, Plato, and Aristotle. The great Muslim philosophers such as Ibn Khaldun (d. 1406), Ibn Sina
(Avicenna, d. 1037), Ibn Rushd (Averroes, d. 1198), al-Farabi and al-Ghazali translated the works of earlier Greek
philosophers and added their own significant contributions. It was essentially through such works, intellectually
faithful to the originals, that Western civilization was able to benefit from these earlier legacies. In fact, St.
Thomas Aquinas, the founder of Catholic naturalism, developed his views of Aristotle through the translation of
Ibn Sina (Avicenna) and Ibn Rushd (Averroes). These great philosophers produced a wealth of new ideas that
enriched civilization, particularly Western civilization which has depended so much on their works. The influence
of Islam ultimately made possible the European Renaissance, which was generated by the ideas of the Greeks
filtered through the Muslim philosophers. The same is true of early legal writings of Muslim scholars such as al-
Shaybani, who in the seventh century started the case method of teaching Islamic international law that was
subsequently put into writing in the twelfth century by a disciple in India. It was the basis for the writings of the
legal canonists of the fifteenth and sixteenth centuries on certain aspects of international law, in particular the
laws of war and peace.
The study of history held a particular fascination for Arab Muslims imbued with a sense of mission. Indeed,
because Islam is a religion for all peoples and all times, and because the Qur'an states that God created the universe
and caused it to be inhabited by men and women and peoples and tribes so that they may know each other, there
was a quest for discovery and knowledge. As a result Muslims recorded their own history and that of others. But
they added insight to facts and gave to events, people, and places a philosophical dimension expressed in the
universal history written by al-Tabari of Baghdad (838-923). In the introduction to his multi-volume work he
devoted an entire volume to the science of history and its implications. Al-Tabari also wrote an authoritative text
on the history of prophets and kings which continues to be a most comprehensive record of the period from
Abraham to the tenth century.
The West's fascination with Arabo-Islamic (culture can be seen in many ways. "The Thousand and One Nights"
captured Western Europe's cultural and popular fancy in the 1700's (first translated into French by Galland in
1704, then into English). Dante's "Divine Comedy" contains reference to the Prophet's ascension to Heaven.
Shakespeare in "Othello" and the "Merchant of Venice" describes Moorish subjects. Victor Hugo writes of
Persians as do Boccaccio and (Chaucer). Even "Robinson Crusoe" and "Gulliver's Tales" are adaptations of "The
Thousand and One Nights." Arabo-Islamic culture, knowledge, scholarship, and science fed the Western world's
development for five hundred years between the tenth and fifteenth centuries.
The Sciences
From the second half of the eighth century to the end of the eleventh century, Islamic scientific developments
were the basis of knowledge in the world. At a period of history when the scientific and philosophical heritage of
the ancient world was about to be lost, Islamic scholars stepped in to preserve that heritage from destruction.
Indeed, without the cultivation of science in these early centuries by Islamic scholars, it is probable that texts

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 Course: Foundations of Science Education (8627)
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which later exercised a formative influence over Western culture would never have survived intact. It is certain,
moreover, that the modern world would look much different than it does today. For the culture and civilization
that were founded on Islam not only preserved the heritage of the ancient world but codified, systematized,
explained, criticized, modified, and, finally, built on past contributions in the process of making distinctive
contributions of their own. The story of Islam's role in the preservation and transmission of ancient science, to
say nothing of its own lasting contributions, is truly fascinating—and a bit of a puzzle. Why is it that so many
ancient Greek texts survive only in Arabic translations? How did the Arabs, who had no direct contact with the
science and learning of the Greeks, come to be the inheritors of the classical tradition?
The answers to these questions are to be found in a unique conjunction of historical forces. From the first, it
appears, the Umayyad dynasty located in Damascus evinced an interest in things Greek, for they employed
educated Greek-speaking civil servants extensively. Early friezes on mosques from the period show a familiarity
with the astrological lore of late antiquity.
Q. 3 Do you think that Science and Philosophy are interdependent? If yes, how? If otherwise, why? Give
rational answer.
Science is both a body of knowledge that represents current understanding of natural systems and the process
whereby that body of knowledge has been established and is being continually extended, refined, and revised.
Both elements are essential: one cannot make progress in science without an understanding of both. Likewise, in
learning science one must come to understand both the body of knowledge and the process by which this
knowledge is established, extended, refined, and revised. The various perspectives on science—alluded to above
and described below—differ mainly with respect to the process of science, rather than its product. The body of
knowledge includes specific facts integrated and articulated into highly developed and well-tested theories. These
theories, in turn, can explain bodies of data and predict outcomes of experiments. They are also tools for further
development of the subject. An important component of science is the knowledge of the limitations of current
theories, that is, an understanding of those aspects of a theory that are well tested and hence are well established,
and of those aspects that are not well tested and hence are provisional and likely to be modified as new empirical
evidence is acquired.
The process by which scientific theories are developed and the form that those theories take differ from one
domain of science to another, but all sciences share certain common features at the core of their problem-solving
and inquiry approaches. Chief among these is the attitude that data and evidence hold a primary position in
deciding any issue. Thus, when well-established data, from experiment or observation, conflict with a theory or
hypothesis, then that idea must be modified or abandoned and other explanations must be sought that can
incorporate or take account of the new evidence. This also means that models, theories, and hypotheses are valued
to the extent that they make testable (or in principle testable) precise predictions for as yet unmeasured or
unobserved effects; provide a coherent conceptual framework that is consistent with a body of facts that are
currently known; and offer suggestions of new paths for further study.

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A process of argumentation and analysis that relates data and theory is another essential feature of science. This
includes evaluation of data quality, modeling, and development of new testable questions from the theory, as well
as modifying theories as data dictates the need. Finally, scientists need to be able to examine, review, and evaluate
their own knowledge. Holding some parts of a conceptual framework as more or less established and being aware
of the ways in which that knowledge may be incomplete are critical scientific practices.
The classic scientific method as taught for many years provides only a very general approximation of the actual
working of scientists. The process of theory development and testing is iterative, uses both deductive and
inductive logic, and incorporates many tools besides direct experiment. Modeling (both mechanical models and
computer simulations) and scenario building (including thought experiments) play an important role in the
development of scientific knowledge. The ability to examine one’s own knowledge and conceptual frameworks,
to evaluate them in relation to new information or competing alternative frameworks, and to alter them by a
deliberate and conscious effort are key scientific practices.
In everyday usage, an argument is an unpleasant situation in which two or more people have differing opinions
and become heated in their discussion of this difference. A somewhat different view of the term “argument”
comes from the tradition of formal debate, in which contestants are scored on arguments that favor a particular
position or point of view or disfavor the opposing one. Argumentation in science has a different and less
combative or competitive role than either of these forms (Kuhn, 1991). It is a mode of logical discourse whose
goal is to tease out the relationship between ideas and the evidence—for example, to decide what a theory or
hypothesis predicts for a given circumstance, or whether a proposed explanation is consistent or not with some
new observation. The goal of those engaged in scientific argumentation is a common one: to tease out as much
information and understanding from the situation under discussion as possible. Alternative points of view are
valued as long as they contribute to this process within the accepted norms of science and logic, but not when
they offer alternatives that are viewed as outside those norms. Because the role, mode, and acceptance of
argument, in its everyday sense, are cultural variables, it is important to teach skills and acceptable modes of
scientific argumentation, and for both teachers and students to learn by experience the difference between this
form of discourse and their preconceived notions of what “wins” an argument. In the modern world, some
knowledge of science is essential for everyone. It is the opinion of this committee that science should be as
nonnegotiable a part of basic education as are language arts and mathematics. It is important to teach science
because of the following:
1. Science is a significant part of human culture and represents one of the pinnacles of human thinking
capacity.
2. It provides a laboratory of common experience for development of language, logic, and problem-
solving skills in the classroom.

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3. A democracy demands that its citizens make personal and community decisions about issues in
which scientific information plays a fundamental role, and they hence need a knowledge of science as
well as an understanding of scientific methodology.
4. For some students, it will become a lifelong vocation or avocation.
5. The nation is dependent on the technical and scientific abilities of its citizens for its economic
competitiveness and national needs.
Each of the views of science articulated above highlights particular modes of thought that are essential to that
view. These views are not mutually exclusive descriptions of science, but rather each stresses particular aspects.
Since students need to progress in all aspects, it is useful for teachers to have a clear understanding of each of
these components of scientific development, just as they need a clear understanding of the subject matter, the
specific science content, that they are teaching. It is also useful at times to focus instruction on development of
specific skills, in balance with a focus on the learning of specific facts or the understanding of a particular
conceptual framework.
Thus, if one looks from the perspective of science as a process of reasoning about evidence, one sees that logical
argumentation and problem-solving skills are important. Certain aspects of metacognition are also highlighted,
such as the ability to be aware when one’s previously held convictions are in conflict with an observation. If one
looks at science as a process of theory change, one sees that teachers must recognize the role of students’ prior
conceptions about a subject and facilitate the necessary processes of conceptual change and development. Finally,
when one looks at science as a process of participation in the culture of scientific practice, attention is drawn to
the ways in which children’s individual cultural and social backgrounds can, on one hand, create barriers to
science participation and learning due to possible conflicts of cultural norms or practices with those of science,
and, on the other hand, provide opportunities for contributions, particularly from students from nonmainstream
cultures, that enrich the discourse in the science classroom. One also sees a range of practices, such as model
building and data representation, that each in itself is a specific skill and thus needs to be incorporated and taught
in science classrooms. It is thus clear that multiple strategies are needed, some focused primarily on key skills or
specific knowledge, others on particular conceptual understanding, and yet others on metacognition. The issues
of what children bring to school and of how teaching can build on it to foster robust science learning with this
rich multiplicity of aspects are the core topics of this report.
Q. 4 Write a comprehensive note on “Deductive Method” of teaching science.
A deductive approach to instruction is a more teacher-centered approach. This means that the teacher gives the
students a new concept, explains it, and then has the students practice using the concept. For example, when
teaching a new grammar concept, the teacher will introduce the concept, explain the rules related to its use, and
finally the students will practice using the concept in a variety of different ways.
According to Bob Adamson, “The deductive method is often criticized because: a) it teaches grammar in an
isolated way; b ) little attention is paid to meaning; c) practice is often mechanical.” This method can, however,

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be a viable option in certain situations; for example, when dealing with highly motivated students, teaching a
particularly difficult concept, or for preparing students to write exams.
In contrast with the deductive method, inductive instruction makes use of student “noticing”. Instead of explaining
a given concept and following this explanation with examples, the teacher presents students with many examples
showing how the concept is used. The intent is for students to “notice”, by way of the examples, how the concept
works.
Using the grammar situation from above, the teacher would present the students with a variety of examples for a
given concept without giving any preamble about how the concept is used. As students see how the concept is
used, it is hoped that they will notice how the concept is to be used and determine the grammar rule. As a
conclusion to the activity, the teacher can ask the students to explain the grammar rule as a final check that they
understand the concept.
Noticing is the process of students becoming aware of something in particular; as mentioned above in the
inductive approach, noticing can be used to teach a grammar concept when students are given the examples, and
they come to understand the rule by noticing what those examples have in common. In a more general classroom
situation, noticing can be used in many ways:
 When teachers speak at a more advanced level, they are giving the students constant opportunities to
notice the differences between the teacher’s speech and theirs. This way each student can become aware
of the differences at his own pace.
 Teachers can provide students with opportunities for noticing simply by putting posters up in the
classroom in the target language. As before, when the students are ready to notice the difference, they
will.
 Language ladders (see the Functions of Language page) are also to promote students’ noticing skills. Once
they understand what each rung on the ladder means, they can understand how they all fit together and
how they differ.
Both deductive and inductive sequences are valuable for teaching concepts, generalizations, processes, and skills.
The teacher must decide which to select given the learning outcomes desired and the composition of the class.
When choosing, the teacher should consider a number of factors:
 How personalized should the learning be? Students will usually be more involved in the learning
experience and tend to participate more actively when an inductive approach is used. If a deductive
approach is chosen, it is important to structure the learning experience in order to draw on students' prior
experiences and learning, and to provide for their active involvement.
 Should learning experiences be predictable? The deductive approach is more predictable because the
teacher selects the information and the sequence of presentation.
 What depth of understanding and rate of retention is desired? Students tend to understand and remember
more when learning occurs inductively.

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 Course: Foundations of Science Education (8627)
Semester: Spring, 2022
 How much time is available to teach the material? The deductive approach is faster and can be an efficient
way to teach large numbers of facts and concrete concepts.
Q. 5 Deliberate on the status of Logical positivism in the Science Education.
(Also known as logical empiricism, logical neopositivism, neopositivism). A school of philosophy which arose
in Austria and Germany during 1920s, primarily concerned with the logical analysis of scientific knowledge.
Among its members were Moritz Schlick, founder of the Vienna Circle, Rudolf Carnap, the leading figure of
logical positivism, Hans Reichenbach, founder of the Berlin Circle, Herbert Feigl, Philipp Frank, Kurt Grelling,
Hans Hahn, Carl Gustav Hempel, Victor Kraft, Otto Neurath, Friedrich Waismann.
Logical positivists denied the soundness of metaphysics and traditional philosophy; they asserted that many
philosophical problems are indeed meaningless. During 1930s the most important representatives of logical
positivism emigrated to USA, where they influenced American philosophy. Until 1950s logical positivism was
the leading philosophy of science; today its influence persists especially in the way of doing philosophy, in the
great attention given to the analysis of scientific thought and in the definitely acquired results of the technical
researches on formal logic and the theory of probability.

According to logical positivism, there are only two sources of knowledge: logical reasoning and empirical
experience. The former is analytic a priori, while the latter is synthetic a posteriori; hence synthetic a priori does
not exist.
The fundamental thesis of modern empiricism [i.e. logical positivism] consists in denying the possibility of
synthetic a priori knowledge.
(H. Hahn, O. Neurath, R. Carnap, Wissenschaftliche Weltauffassung. Der Wiener Kreis, 1929).
Logical knowledge includes mathematics, which is reducible to formal logic. Empirical knowledge includes
physics, biology, psychology, etc. Experience is the only judge of scientific theories; however, logical positivists
were aware that scientific knowledge does not exclusively rise from the experience: scientific theories are genuine
hypotheses that go beyond the limits of finite human experience.
It is not possible to establish a logically durable building on verifications [a verification is an observational
statement about immediate perception], for they are already vanished when the building begins. If they were, with
respect to time, at the beginning of the knowledge, then they would be logically useless. On the contrary, there is
a great difference when they are at the end of the process: with their help the test is performed... From a logical
point of view, nothing depends on them: they are not premises but a firm end point.
(M. Schlick, '&Uumlber das Fundament der Erkenntnis', in Erkenntnis, 4, 1934).
A statement is meaningful if and only if it can be proved true or false, at least in principle, by means of the
experience -- this assertion is called the verifiability principle [aka the "verifiability criterion of meanng"].
The meaning of a statement is its method of verification; that is we know the meaning of a statement if we know
the conditions under which the statement is true or false.

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 Course: Foundations of Science Education (8627)
Semester: Spring, 2022
When are we sure that the meaning of a question is clear? Obviously if and only if we are able to exactly describe
the conditions in which it is possible to answer yes, or, respectively, the conditions in which it is necessary to
answer with a no. The meaning of a question is thus defined only through the specification of those conditions...
The definition of the circumstances under which a statement is true is perfectly equivalent to the definition of its
meaning.
... a statement has a meaning if and only if the fact that it is true makes a verifiable difference.
(M. Schlick, 'Positivismus und Realismus' in Erkenntnis, 3, 1932).
Metaphysical statements are not empirically verifiable and are thus forbidden: they are meaningless. The only
role of philosophy is the clarification of the meaning of statements and their logical interrelationships. There is
no distinct "philosophical knowledge" over and above the analytic knowledge provided by the formal disciplines
of logic and mathematics and the empirical knowledge provided by the sciences.
Philosophy is the activity by means of which the meaning of statements is clarified and defined.
(M. Schlick, 'Die Wende der Philosophie' in Erkenntnis, 1, 1930).
A scientific theory is an axiomatic system that obtains an empirical interpretation through appropriate statements
called rules of correspondence, which establish a correlation between real objects (or real processes) and the
abstract concepts of the theory. The language of a theory includes two kinds of terms: observational and
theoretical. The statements of a theory are divided in two groups: analytic and synthetic. Observational terms
denote objects or properties that can be directly observed or measured, while theoretical terms denote objects or
properties we cannot observe or measure but we can only infer from direct observations. Analytic statements are
a priori and their truth is based on the rules of the language; on the contrary, synthetic statements depend on
experience, and their truth can be acknowledged only by means of the experience. This conception about the
structure of scientific theories is perhaps the most durable philosophical principle of the logical positivism.
Its main points are:
the distinction between observational and theoretical terms
the distinction between synthetic and analytic statements
the distinction between theoretical axioms and rules of correspondence
the deductive nature of scientific theories
These four points are linked together. Rules of correspondence give an empirical meaning to theoretical terms
and are analytic, while theoretical axioms express the observational portion of the theory and are synthetic.
A theory must be a deductive system; otherwise, a formal distinction between the various kinds of sentences
and terms is impossible.
The distinction between observational and theoretical terms depends on the verifiability criterion of
meaning. A statement is meaningful only if it is verifiable; but, in scientific theories, there are many statements
which are not verifiable -- for example, assertions dealing with quantum particles or relativistic gravitational
fields. These statements are too "theoretical" for a direct test; strictly speaking, they are meaningless.

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Course: Foundations of Science Education (8627)
Semester: Spring, 2022

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