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[[File:Ibn al-Haytham.png|thumb|left|upright|[[Ibn al-Haytham|Ibn al-Haitamov]] "pristup je bio esencijalno [[Hipotetičko-deduktivna teorija|hipotetičko-deduktivni]]".<ref>{{harvnb|Smith|2001}} [http://www.jstor.org/stable/3657358?seq=114#page_scan_tab_contents pp.cxv-cxvi via JSTOR]</ref> ]]
Tokom [[Kasna antika|kasne antike]] i [[Rani srednji vijek|ranog sregnjeg veka]], Aristotelski pristup ispitivanja prirodnih fenomena je korišten. Deo drevnog znanja je izgubljen, ili u nekim slučajevima držan u tami, tokom pada Rimskog carstva i periodičnih političkih borbi. Međutim, opšta polja nauke, ili [[prirodne filozofije]] kako je nazivana, i veći deo opšteg znanja antičkog sveta je ostao sačuvan putem rada ranih latinskih enciklopedista poput [[Izidor Seviljski|Izidora Seviljskog]]. Takođe, u [[Vizantijsko carstvo|Vizantijskom carstvu]], mnogi Grčki naučni tekstovi su očuvani u obliku [[Sirijski jezik|Sirijskih]] prevoda koje se uradile grupe poput Nestorijana i Monofizita.<ref name="history natural philosophy">{{cite book|last=Grant|first=Edward|title=A History of Natural Philosophy: From the Ancient World to the Nineteenth Century|year=2007|publisher=Cambridge University Press|isbn=978-0-521-68957-1|pages=62–67}}</ref> ManyMnogi ofod thesenjih weresu translatedkasnije laterprevedeni onu intoarapski Arabic under theu [[CaliphateKalifat]]u, duringpri whichčemu manysu typesmnogi oftipovi classicalklasičnog learningučenja were preserved and insačuvani somei casesnekim improvedslučajevima uponunapređeni.<ref name="history natural philosophy" /><ref>Alhacen had access to the optics books of Euclid and Ptolemy, as is shown by the title of his lost work ''A Book in which I have Summarized the Science of Optics from the Two Books of Euclid and Ptolemy, to which I have added the Notions of the First Discourse which is Missing from Ptolemy's Book'' From Ibn Abi Usaibia's catalog, as cited in {{harv|Smith|2001}}{{rp|'''91'''(vol.1),p.xv}}</ref> The [[House ofDom Wisdommudrosti]] wasje establishedustpostavljen intokom [[AbbasidAbasidski kalifat|Abasidske]]-era ere u [[BaghdadBagdad]]u, [[IraqIrak]].<ref>[http://www.britannica.com/EBchecked/topic/293631/Iraq/22884/The-Abbasid-Caliphate The ʿAbbāsid Caliphate]. ''[[Encyclopædia Britannica]]''.</ref> ItSmatra isse consideredda je to havebio beenglavni aintelektualni major intellectual centercentar, during thetokom [[IslamicZlatno Goldendoba Ageislama|Zlatnog doba islama]], wheregde Muslimsu scholarsmuslimanski suchučenjaci aspoput [[al-Kindi]]ja andi [[Ibn Sahl]]a inu BaghdadBagdadu, andi [[Ibn al-Haytham|Ibn al-Haitama]] inu CairoKairu, flourishedcvetali fromod thedevetog ninthdo totrinaestog the thirteenth centuriesveka, untildok theMongoli Mongolnisu sackopljačkali of BaghdadBagdad. Ibn al-Haytham, knownkasnije laterpoznat tona theZapadu West askao Alhazen, furtheredunapredio theje Aristotsku Aristoteliantačku viewpointgledišta,<ref>A brief overview can be found at [http://www.jstor.org/stable/231249 Smith, A. Mark (1981), "Getting the Big Picture in Perspectivist Optics" ''Isis'' '''72'''(4) (Dec., 1981). via JSTOR]{{rp|p.728}}</ref> bynaglašavajući emphasizingznačaj eksperimentalnih experimentalpodataka data and the reproducibility ofi itsreproduktibilnost resultsrezultata.<ref group=nb>*"TheDva twonajveća greatestmatematčka mathematical scientistsnaučnika, inu thepoluveku half-centurykoje toje followsledio thetranslacioni translation movementpokret [fromsa Greekgrčkog tona Arabicarapski], al-Biruni andi Ibn al-Haytham, raisedunapredili ongoingsu enrichmenttekuće obogaćivanje [of sciencenauke] tona anothernovi planenivo, nokoji longernije mixedviše withvezan translationza activityprevodilačku ofaktivnost bilo anykojeg kindtipa." p.55 — H. Floris Cohen (2010) ''How modern science came into the world: four civilizations, one 17th century breakthrough''
*"[Ibn al-Haytham] followed Ptolemy's bridge building ... into a grand synthesis of light and vision. Part of his effort consisted in devising ranges of experiments, of a kind probed before but now undertaken on larger scale."—H. Floris Cohen (2010){{rp|p.59}}
*[Ibn al-Haytham] (Alhacen) ''De Aspectibus'', see for example Book I, [6.38] "And all these points become clear with experimentation." {{harvnb|Smith|2001}}{{rp|[6.38]p.367}}
*{{Cite journal|url = http://www.oxfordreference.com/|title = Science in Islam|last = Haq|first = Syed|date = 2009|journal = Oxford Dictionary of the Middle Ages|accessdate = 2014-10-22|doi = |pmid = |issn = 1703-7603|author-link = Nomanul Haq}}
*{{harvnb|Lindberg|1976}}{{rp|pp.60–67}}
*{{Cite book|title = The Optics of Ibn al-Haytham. Books I–II–III: On Direct Vision|last = Sabra|first = A. I.|publisher = The Warburg Institute, University of London|year = 1989|isbn = 0-85481-072-2|location = London|author-link = }}{{rp|pp.25–29}}</ref>
*{{Cite book|title = The Optics of Ibn al-Haytham. Books I–II–III: On Direct Vision|last = Sabra|first = A. I.|publisher = The Warburg Institute, University of London|year = 1989|isbn = 0-85481-072-2|location = London|author-link = }}{{rp|pp.25–29}}</ref> In the later medieval period, as demand for translations grew, for example from the [[Toledo School of Translators]], Western Europeans began collecting texts written not only in Latin, but also Latin translations from Greek, Arabic, and Hebrew. The texts of Aristotle, [[Ptolemy]],<ref name="GerardOfCremona">The translator, Gerard of Cremona (c. 1114–87), inspired by his love of the [[Almagest]], came to Toledo, where he knew he could find the Almagest in Arabic. There he found Arabic books of every description, and learned Arabic in order to translate these books into Latin, being aware of 'the poverty of the Latins'. —As cited by Charles Burnett (2001) "The Coherence of the Arabic-Latin Translation Program in Toledo in the Twelfth Century", pp. 250, 255, & 257, ''Science in Context'' '''14'''(1/2), 249–288 (2001). DOI: 10.1017/0269889701000096</ref> and [[Euclid]], preserved in the Houses of Wisdom, were sought amongst Catholic scholars. In Europe, Alhazen's ''De Aspectibus'' directly influenced [[Roger Bacon]] (13th century) in England, who argued for more experimental science, as demonstrated by Alhazen. By the late Middle Ages, a synthesis of Catholicism and Aristotelianism known as [[Scholasticism]] was flourishing in [[Western Europe]], which had become a new geographic center of science, but all aspects of scholasticism were criticized in the 15th and 16th centuries.
U poznom srednjevekovnom periodu, sa porastom potražnje za prevodima, na primer za radovima [[Toledska prevodilačka škola|Toledske prevodilačke škole]], zapadni evropljani su počeli da sakupljaju tekstove napisane ne samo na latinskom, nego i latinske prevode sa grčkog, arapskog, i hibru jezika. Tekstovi Aristotela, [[Klaudije Ptolomej|Ptolomeja]],<ref name="GerardOfCremona">The translator, Gerard of Cremona (c. 1114–87), inspired by his love of the [[Almagest]], came to Toledo, where he knew he could find the Almagest in Arabic. There he found Arabic books of every description, and learned Arabic in order to translate these books into Latin, being aware of 'the poverty of the Latins'. —As cited by Charles Burnett (2001) "The Coherence of the Arabic-Latin Translation Program in Toledo in the Twelfth Century", pp. 250, 255, & 257, ''Science in Context'' '''14'''(1/2), 249–288 (2001). DOI: 10.1017/0269889701000096</ref> i [[Euklid]]a, očuvani u Domu Mudrosti, su bili traženi među katoličkim učenjacima. U Evropi, Alhazenova ''De Aspectibus'' je direktno uticala na [[Rodžer Bejkon|Rodžera Bejkona]] (13. vek) u Engleskoj, koji se zalagao za eksperimentalne nauke, po uzoru na Alhazena. Do poznog Srednjeg veka, sinteza katolicizma i aristotelizma poznata kao [[skolastika]] je uzela zamaha u [[Zapadna Evropa|Zapadnoj Evropi]], koja je postala novi geografski centar nauke, mada su svi aspekti skolastike kritikovani u 15. i 16. veku.
== Znanstveni modeli, teorije, i zakoni ==
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