English book · Religion and Science

V Religion and Science

English book, p. 48

By Maulana Wahiduddin Khan

very significant a step this was. An entity had been admitted into physics of which we knew nothing but its mathematical structure. Since then other entities have been admitted on the same terms, and it is found that they play precisely the same role in the formation of scientific theories as do the old entities. It has become evident that, so far as the science of physics is concerned, we do not require to know the nature of the entities we discuss, but only their mathematical structure. And, in truth, that is all we do know. It is now realized that this is all the scientific knowledge we have even of the familiar Newtonian entities. Our persuasion that we knew them in some exceptionally intimate manner was an illusion. With this realization it is no long step to Eddington’s position that a knowledge of mathematical structure is the only knowledge that the science of physics can give us. Leaving out all aesthetic, ethical, or spiritual aspects of our environment, we are faced with qualities such as massiveness, substantiality, extension, duration, which are supposed to belong to the domain of physics. In a sense they do belong; but physics is not in a position to handle them directly. The essence of their nature is inscrutable; we may use mental pictures to aid calculations, but no image in the mind can be a replica of that which is not in the mind. And so in its actual procedure physics studies not these inscrutable qualities, but pointer-readings which we can observe. The readings, it is true, reflect the fluctuations of the world-qualities; but our exact knowledge is of the readings, not of the qualities. The former have as much resemblance to the latter as a telephone number has to a subscriber. The fact that science is confined to a knowledge of structure is obviously of great “humanistic” importance. For it means that the problem of the nature of reality is not prejudged. We are no longer required to believe that our response to beauty, or the mystic’s sense of communion with God, have no objective

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