Nevertheless...

Nevertheless, historically, the majority of those who take the realist position have allowed some kind of a belief in progress which accounts for the linear development of natural sciences. By contrast, most of the anti-realists and instrumentalists, notably Kuhn, Feyerabend and Van Fraassen, have rejected the idea of progress by replacing cumulative development in science with paradigm shifts that alter the very definition of science.

Interestingly enough, both Guenon and Nasr reject the idea of progress as an intrinsic quality of natural sciences. In this regard, Guenon goes even further and describes the development of chemistry from alchemy and astronomy from astrology as 'degeneration' rather progress and evolution -- degeneration in the principles that make alchemy, astrology or the science of the soul (ilm al-nafs) traditional sciences.

The denial of progress in natural sciences as this term is understood currently is obviously the logical result of the metaphysical outlook that Nasr expounds and defends as a prominent member of the traditional school. For Guenon's remarks, see La Crise, pp. 79-[^81]: [^17] Nasr has authored a number of important works on Islamic science.

See his Islamic Science - An Illustrated Study (Kent: World of Islam Festival Publishing Company Ltd., 1976), An Annotated Bibliography of Islamic Science (Lahore: Suhail Academy, 1985) 3 vols, Science and Civilization in Islam (Cambridge, 1987), An Introduction to Islamic Cosmological Doctrines (Cambridge, 1964). Nasr has also written many articles on the meaning of Islamic science and its relation to modern Western science. [^18] Science and Civilization in Islam, p. [^22]: [^19] Ibid., p.

[^25]: [^20] In addition to Nasr's aforementioned works on Islamic science, see also his brief treatment in A Young Muslim's Guide to the Modern World (Cambridge: The Islamic Texts Society, 1993), pp. 85-[^102]: [^21] Islamic Science, p.

[^4]: [^22] Sadr al-Din Shirazi, one of the greatest metaphysicians of the post-Avicennan Islamic philosophy, on whom Nasr has written extensively, depicts the natural phenomena as 'pure relations' (idafa mahda) when seen in relation to the absolute (al-mutlaq) and the necessary Being (al-wajib), which is God. [^23] A thorough survey of Islamic sciences ranging from geography and natural history to physics and astronomy is to be found in Science and Civilization in Islam.