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Wellbeing effect of integrated medicine

A brilliant example of such wellbeing outcome on a sustained complemented faith and commercial development is the case of Hamdard as an international corporation based on and advanced by integrating morality and ethical standards with progressive medical science. Hamdard has human resource development components, laboratory implementations, and technological innovation features underlying its popularity among many. In its own published legendary terms:

Hamdard is an institution of Eastern System of Medicine dedicated for health care, and education and a movement for the promotion of morality, science and culture. Hamdard benefits from the accumulated knowledge of centuries, blends it with the latest scientific technology and converts it into efficacious herbal medicine to cure the sufferings of mankind all over the world.

Sustainability effectiveness along with wellbeing and advancement of the Prophet’s Medicine at the Hamdard type institutional and commercial level is centrally based on the derived principle of unity of relations. This phenomenon as a socio-scientific creativity is explained and applied by recursively formed complementary extension with cause and effect between diverse number of possibilities. The prevailing mainstream socio-scientific abidance by substituting one good or bad elements of development by another is replaced by possibilities arising from organic unity between the good things. The same ontological foundation of unity of knowledge gained through the evolutionary' learning process of interaction between variables leading to integration in states of evolutionary learning equilibriums (Choudhury, 2012)8 applies to avoidance and progressive reduction of all complementary ‘bad.’ The meanings of ‘good’ and ‘bad’ are similar to those of ‘truth’ and ‘false,’ respectively. They arise from the intensifying wellbeing and sustainability concept and their contrariness, respectively.

In the context of the foundational principle of unity of knowledge as of complementing by inter-causal relations between the ‘good’ variables of medical science and technology and those of morality and moral inclusiveness, this phenomenology can be summarized as follows. Details of brief formalism are left for a later chapter. Parts of it emanating from the ontological law of unity of knowledge and taking its shape, form, application, and meaning with regard to ‘everything’ can be retrieved from Chapter 1. The particularity of coronavirus pandemic as ‘de-knowledge’ and its treatment in the formalism of unity of knowledge can thus be studied.

The phenomenological evaluation of knowledge-induced and contrarily ‘de-knowledge’-induced objective criteria, as between normalcy in the framework of unity of knowledge and methodological individualism in pandemic mutation, establishes the universal model of all states of the world- system. A wider sense of such a categorization invokes both the mainstream socio-scientific theory' of marginal substitution (neoclassicism and social Darwinism) and the ontological law of extensive complementarities signifying the universal principle of unity of knowledge (Daly et al., 1992).9 The ontological methodology of Tawhidi unity of knowledge explains ‘everything’ in the generality and particulars of the diverse world-systems. On the contrary, no other methodological worldview is capable of explaining the phenomenology of Tawhidi unity of knowledge. Thereby, on the curative treatment of pandemic in general the Tawhidi law universalizes by integrating the Tawhidi moral inclusiveness into scientific and technological holism. By the same accord the continuum of complementary relationship between wellbeing and sustainability is established by Tawhidi methodological worldview of unity of knowledge. This is denied by any other methodological phenomenology of reality because of the continuum prevalence of methodological individualism that represents the core of pandemic mutation contrary to the principle of normalcy.

Figure 2.1 is equivalent to the generalized nature of dilution by treatment (RCT) using the modelled approach of Tawhidi unity of knowledge shown in Figure 1.2. The important inference is to point out what is indicated in Figure 1.2 by way of treatment affecting mutation by its break-up into a normalcy cluster of cells, thus converting them into a mutation-free domain of

Laboratory-generated dilution of mutated coronavirus into normalcy by RCT treatments

Figure 2.1 Laboratory-generated dilution of mutated coronavirus into normalcy by RCT treatments

normalcy. Regarding the previous discussion on organically unified moral inclusiveness contrary to the otherwise exclusive medicinal treatments, the progressive evolutionary learning causes a deeper impact on wellbeing. Such a continuity of wellbeing is signified by positive complementarities between the good things of life and their organically knowledge-induced sustainability in continuum.

Staying in lockdown for 14 days, frequently washing hands with soap and sanitizer and taking frequent baths to remain clean, and practising social distancing and face masks are ‘good’ behavioural habits of mind, body, and consciousness. Along with these include prayers and clean habits in our daily lives as recommended by medical science and moral inclusiveness. In post-coronavirus episode the moral and global cooperation for the common wellbeing and its sustainability combine together to alleviate social, economic, and scientific ills.

Such an integrated sustainable wellbeing is pursued by the World Health Organization in the following words of its commitment: WHO addresses government health policy with two aims:10 first, “to address the under- tying social and economic determinants of health through policies and programmes that enhance health equity and integrate pro-poor, gender- responsive, and human rights-based approaches”; and second, “to promote a healthier environment, intensify primary prevention, and influence public policies in all sectors so as to address the root causes of environmental threats to health.” WHO prescription is a semblance of the complementary embedding between science, economy, society, and technology model of moral inclusiveness. In some respects this kind of interactive and integral view of socio-scientific evolutionary learning prevails within the ontology of unity of knowledge. This is our prescriptive fonnal modelling for studying the coronavirus transformation away fr ont mutation in the social world and contrarily as mutation of cells in deepening sickness. The same model of moral inclusiveness with its episteme applies uniquely as the way of transformation into normalcy by unity of knowledge of effective socio-scientific treatments. Figure 2.1 depicts such a transformation away from viral mutation into normalization by unifying the cells into normal cell reconstruction.

The conglomerates of diverse herbs, fruits, and vegetables as noted down in the Qur’an (2:261), mentioned earlier, also implies the unification as organic embedding between the good things of life, including multidisciplinary learning, interface of moral, scientific, and technological artefacts, and across and within such diversities of useful treatments. Thereby, systems of treatments arise that can be used in organically complementary combinations. In the modelled version of unity of knowledge a large-scale computerized system of wellbeing objective goal arises. Such a model can be the reference to the transformation finalization shown in Figure 2.1.

 
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