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By the will of divine providence, the novel pandemic of COVED-19 has come upon humankind with unprecedented ravages of disease, health problems, death, pestilence, and socio-economic disruptions. These maladies together make COVED-19’s pandemic consequences to be the worst one after the Spanish Flu of 1918-1920, and the worst economically hit after the Great Depression of 1929-1932.

On the economic front, the worsening condition during COVED-19 is continuing with alarming spectre. Duiing the Great Depression, gross domestic product (GDP) declined from $105 billion in 1929 to $57 billion in 1932. Economic devaluation remained at 30%. Thereby, Western economies were forced to borrow to pay their debts and for recovery of investments to mobilize the accumulated bank savings that remained underutilized even as investment remained lower than savings during the Great Depression. On the side of joblessness, unemployment rate stood at 24.9% by 1932.

During the present COVED-19 times, the US unemployment is predicted to stand at 32% by the end of 2020. US GDP declined by 4.8% during the first quarter of 2020. These grim statistics for the US society and economy bring to a close the longest epoch of American prosperity and economic security. The future prospects are equally dismal in prediction. European Union GDP is forecasted to decline by 7.5% by the end of 2020. Chinese economy is forecasted to shrink by 6%. The International Monetary Fund (IMF) forecasts a 0% rate of growth for Asian economies. This is a record stagnation for the first time in 60 years.

Thus, the pandemic is to be construed not simply as a medical catastrophe. A great destabilizing pandemic also shakes up the core of ensuing problems. Examples of pandemic consequences are felt on the economic and social fronts with long-term disabling. Examples are economic destruction and intensifying poverty, deprivation, inequality, and misery among the globally deprived, especially in developing countries. In this work we have encompassed the pandemic effects by its general theory and included in it

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the vastest pandemic effects. The outlook of pandemic treatment and cure is thereby taken beyond simply the science and medical fronts in terms of their modernization concepts.1

Such an integrated alternative medicinal treatment and cure has its distinctive place in our proposed model of science-economy-society moral inclusiveness in this study.

In this work the conjoint terminology ‘science-economy-society moral inclusiveness’ is used to mean interactive, integrative, and evolutionary learning interrelations between these multidisciplinary systems of intellection by way of their unified explanatory multivariates. Such a methodological inter-systemic unification between the multidisciplines is accomplished by the episteme of unity of knowledge. In our special case by the principle of universality and uniqueness for the treatment and control of pandemic the epistemic methodology is derived from the Qur’an in terms of the law of Tawhid, meaning monotheistic law of oneness.2 This is represented in respect of the unity of knowledge in the generality and particulars of the world-system as the all-comprehensive moral domains joined together. In our case this world-system comprises the domain of pandemic study and its various long-term and deepening consequences that destroy global wellbeing. It was indeed the request from the post-doctoral graduates of the Postgraduate Program in Islamic Economics and Finance, Trisakti University, Jakarta, Indonesia, at the organized Global Forum to bring out the theoiy and application of Tawhid as the ontological law of monotheistic oneness in regard to COVID-19 in particular and the general case of pandemic episode along with its multifarious adversities. This book has resulted therefrom.

In the regime of COVID-19 pandemic there is still a gleaming of silver lining bordering the dark clouds of reality. It is that new epistemological worldview has taken shape in soul, mind, and matter to discern, explain, and combat global problems of catastrophic proportions. Such emergent epistemic methodological worldview is the new uniquely universal foundational oiigin of multidisciplinary details of ‘everything. ’ A pandemic episode has a multidimensional nature. Within this scheme and shape of things as they presently are and will be in the future of pandemic realities science, economics, and society will know the oiigin of pandemic species in terms of the epistemic core of new thought. This ontological origin must then be formalized, applied, and sustained in terms of the knowledge of the inherently unique and universal worldview.

This aspect of the work establishes the substantive conclusion that the epistemic worldview towards formulating the emergent new approach to pandemic studies proves the validity of yet one more analytical formalism of the ontology of unity of knowledge between the good things of life to combat and reject the unwanted ones. Such an ontological worldview is claimed to arise from the Islamic premise of the Qur’an. It forms the epistemic study of Tawhid (monotheism) as law in the order and scheme of ‘everything.’ This is specified for COVID-19 as pandemic and generalized for all pandemic episodes and then- severe maladies that all together inhibit wellbeing.

Thus, in the methodological approach of comprehensive treatment and cin e of pandemic episodes and their adverse consequences the multidisciplinary perspective of integrating diverse fields of pandemic treatment and cine is accomplished by advancing the epistemic theory and application of specifics as they are governed by the episteme of unity of knowledge. This methodology is critically concluded to be the only way to attain the wellbeing objective by science-economy-society model of moral inclusiveness for pandemic treatment and control both now (COVID-19) and in the future. Along with these physical pandemic episodes there are various pandemic-like consequences, such as the monstrous existence of global poverty, extensive financial losses by non-performing loans and human deprivation, inequality, disempowennent, disenfranchisement, unemployment, protracted economic, social malaise, and the like.3

The permanent epistemic meaning of the multidisciplinary perspective of unity of knowledge and its contrariety in ‘everything’ will emerge for the wellbeing of intellection and its conscious application for the common good. The two contrary ways to view pandemic reality will be first, the way it is presently viewed in science, economy, and society in the absence of moral inclusiveness; and second, with moral inclusiveness embedded in the new epistemic scope of knowledge of the unified multidisciplinary field. The epistemic methodological worldview of multidisciplinary ensemble of unity of knowledge will offer the unique and universal knowledge of causality of being and becoming to wellbeing and reformation of normalcy away from abnormality (mutation) in pandemic ‘everything.’

Figure 0.1 depicts such a dynamic convergence from mutation of pandemic episodes to normalcy of healthy life. ‘E’ denotes the regime of pandemic episodes and their degrading consequences. ‘M’ denotes the phenomenon of pandemic physical mutation. ‘0’ denotes measured degree of wellbeing as normalcy occurs. The origin ‘O’ denotes negation of life in its state of perfect loss of immunity. At the point ‘O’ either ‘M’ or ‘N’ is at their maximum while the other attribute remains at its minimum. Life is possible in the configured (M,N)-pandemic region of present and future. The paths of convergence M —» N are evolutionary learnt paths across regions of intra-systemic and inter-systemic interaction, leading to integration shown by n-dimensional circles. Indeed, the whole Figure 0.1 is situated in the n-dimensions of knowledge, space, and time.

The meaning of mutation also conveys human and systemic methodological individualism and multidisciplinary isolationism. The transformation

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The learning world-system from mutation to normalcy and onwards of pandemic states in terms of Tawhidi configuration

Figure 0.1 The learning world-system from mutation to normalcy and onwards of pandemic states in terms of Tawhidi configuration

between ‘M’ and ‘N’ by degrees occurs by the continuous repetition of learning in response to the episteme of unity of knowledge. The epistemic universality and uniqueness of ontological origin and continuity (sustainability) of being and becoming of explainable ‘everything’ is referred to in the Qur’an as the Tawhidi law of monotheistic oneness. Tawhid as law presents and explains itself in the details of the world-system by organic pairing of relations between all interacting, integrating, and thereby evolutionary learning entities of diversely multidisciplinary systems. In such shape and form they manifest the blessed choices while rejecting the vile ones opposing wellbeing (complementarities).

Thus, the previously noted adversities of COVID-19, future pandemic episodes to come, and their harsh consequences depriving global wellbeing will present a new epistemic methodological worldview to revert from pandemic properties of mutation and all systemic human individualism into renormalization of wellbeing. This will be possible with regard to the episteme of unity of knowledge between science, economy, and society and their varied consequences. The new epistemic methodological worldview will point out that a control of any form of future pandemic - with mutations of coronavirus or otherwise - will require healing by complementing all the good sides. This indeed conveys the substantive meaning of moral inclusiveness in the socio-scientific multidisciplinary ensemble of ‘everything.’

This quest for profound change to arrest the existing pandemic regime and to control future pandemic episodes is not presently found in the existing dissociative model of science, society, economic, and business ideas. Science-economy-society unified relations of moral inclusiveness must persist in the epistemic worldview as it has continued on in the human comprehension of wellbeing and human ecological balance. Contrarily, the modernist socio-scientific thought prevails in properties of self-centeredness and methodological individualism. What has continued on in persistence of the old worldview of pandemic control based on materiality, scientific exclusiveness, and intensifying of behaviour of methodological individualism in economic and business psychology has culminated over time into a dissipated multidisciplinary episteme of isolationist thinking.

Thereby, the ethos of epistemic thought and its practice based on marginalism and individualism have continued in the isolated understanding of multidisciplinarity in science-economy-society relationship by the absence of moral inclusiveness. The emergent objectives of socio-scientific worldview are being pursued that are of the individuated nauu e. Pursuit of goals of maximization of wealth, ownership, and sanctified esoteric belief on self- centeredness has continued without respect of the coexisting values of com- munitarianism including all the other partners, be these animate or inanimate entities. To banish this gap of materiality and self-centeredness with only a notion and outwardly call for ethical behaviour by its enforcement of extraneous policies, institutions, and instrumental compulsion have existed. Such social conduct conveys the meaning of ethical exogeneity or exogenous ethics. Such a psychology and behaviour are contrary to the conscious moral episteme and practice of values as they are driven by the episteme of moral consciousness. This latter precept of learning with the moral consciousness of coexistence in the form of inter-agency organic participatory interrelations is required for a socio-scientific understanding of a new episteme. This is the principle of consilience, meaning unity of knowledge. Upon this methodological worldview the holism of moral inclusiveness must be conceptualized and applied to the entire socio-scientific domain with its specifics. The important grand domain is of science-economy-society with moral inclusiveness.

hi this work we have explored the essential yet new revisiting of the ontology of unity of knowledge. This work also points out the missing gap in the modelling of pandemic treatment, cure, and control by the existing approach of dissociative multidisciplines. The ensuing structure of discussion, formalism, and applicative scenario of this approach to modelling pandemic cause, treatment, and control in their generalized comprehension of origins and consequences is studied in this work in an analytical fold. The entire epistemic outlook of such a freshly emergent generalized model correcting the pandemic episode and its adverse consequences in multifarious fronts is pursued in this work. Such adverse consequences of pandemic episodes are the incidence of poverty, social insecurity, and unconscionable socioeconomic development in the framework of the loss of moral sustainability.

Indeed, the continuum of sustainability as ethico-economic experience happens by evolutionary learning towards attaining increasing degrees of wellbeing in the midst of science-economy-society with moral inclusiveness.


  • 1 On a similar note, Pope Francis addressed in the monthly lecture at the Vatican in the following words: “Please brothers and sisters, let’s try to not gossip,” he said. “Gossip is a plague worse than COYID. Worse. Let’s make a big effort: No gossiping!”
  • 2 See many of the published works of Masudul Alam Choudhury. A most recent one (2019) is entitled Meta-Science oflitwhid, a Theoiy of Oneness, New Palgrave Macmillan, published by Springer Nature, Cham, Switzerland.
  • 3 Amer, D., Avgouleas, E. & Gibson, E. (Aug. 26,2020). “Financial stability, resolution of systemic banking crises and COYID-19: Toward an appropriate role for public support and bailouts”, FinReg Blog, Global Financial Market Center, Duke University School of Law.
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