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Wellbeing and sustainability

Lessons from coronavirus episode in the light of Tawhidi unity of knowledge


We have pointed out in Chapter 2 that the operational nature of multidisciplinary unification based in unity of knowledge as of the moral and social inclusiveness of science, technology, and medicine is expressed by mathematical realism. The derived mathematical construction of the underlying worldview in the treatment and measurement of pandemic intensity positively or negatively in the curative scale is found to abide permanently in the primal ontological origin and continuum of monotheistic unity of knowledge. Its multidisciplinary existence (Being as Law) is found to pervade in and across ‘everything.’ In the present chapter our objective is to formalize such an abstracto-empirical nature of the imminent mathematical model based on the Tawhidi1 methodology applied to the multidisciplinary approach to pandemic treatment and cure to normalcy. The same model also quantifies and analyzes the depth of the pandemic episode. It also determines the reversal of the pandemic episode to normalcy, thus formalizing the wellbeing objective criterion.

Conceptual inception of the mathematical construction of multidisciplinary pandemic methodology

We refer back to the primal organic embedding of being as law and its corporeal and concepmal representations in the act of becoming by way of unity of knowledge and so also by its contrariety. The following is the foundational representation of knowledge embedding in ‘everything.’ Its multidisciplinary systemic spreading and unification is of an overarching nature. Indeed, as we have explained in Chapter 1 the essential nature of the methodological and formal approach to treatment of pandemic mutative phenomena into normalcy can be explained by the following symbolism: {£,}, i=l,2, . . . denotes the core ontological elements in terms of their knowledge induction that instils consciousness by a continuously unfolding of moral inclusiveness by unity of being and becoming in respect of ‘ everything’ that is investigated. In the case of a pandemic treatment of all kinds these consciousness elements can denote a deeper sense of unity of moral inclusiveness in their investigated details and regarding the ensuing issues. Cleanliness is an attribute that expands and interactively integrates by cause and effect between cleanliness of the heart, soul, and practice in real world abidance. The principle of sharing and spreading out resources to the growing population of the poor, the deprived, the unemployed, the homeless, and the hungry invoke deepening consciousness of moral duty and practice. Such imier practices are applied to the consciousness of lock- down, social distancing and face masks, mutual social consultation. All these induce human resource training to uphold control and abide by the underlying conscious practices. Intensification of such morally inclusive consciousness gained by interaction and integration along with increasing evolutionary learning complements the elements of the total phenomenological aspect of unity of knowledge by the law of being and becoming in the order and scheme of ‘everything.’

Formulating around E(e) = {e}

We thereby write in E(. .) functional form of inter-attribute circular causation relations:

Bold symbols denote vectors. It is thereby noted that the attributes {ej as sequence of consciousness (e.g. inner and outer moral-material cleanliness) are exogenously assigned by the ontological text of law (monotheistic unity of law as being). Yet the dynamics of complementarities between these attributes are explained by the inter-attribute of circular causation signified by their endogenous relations through the multivariates.

Particular cases

The ethics of consumption leads human habits away from eating carnivorous meat into their abandomnent. This change in consumption habit in turn changes into further change towards purity and cleanliness by abandoning consumption of blood-clusters and blood-coagulated meat. Islamic ethics forbids eating ordinarily permissible things in which the name of Allah has not been invoked and cruelty in killing has been inflicted. Purity, humaneness, and cleanliness in increasing observance are intrinsic elements of consumption for good health as the environmental, individual, and social functions. Such attributes enter the control of pandemic situations by moral values of environmental, consumption, health purity, hygienic, and social abidance.

There are other very critical issues that can be addressed for resolution by the moral attribute embedding approach explained earlier. Consider the following cases while leaving out more for a later chapter: first, stemming the tide of unemployment in pandemic-like critical situation; and second, arresting the outburst of poverty and deprivation in pandemic-like critical situation.

The attribute composition of employment (unemployment) can be assigned to consciousness in job sharing at the widest institutional, social, and industrial levels. An approach of this type was recommended by the Organisation for Economic Co-operation and Development (OECD) during the high unemployment times of stagflation in the western world of the eighties. Job sharing in turn is a function of readiness towards restructuring wages to allow for job sharing and make the economic opportunities, income, and wage distributional considerations equitable and charitable for each other as an inculcated human value in science, society, and economy at large. Thereby, the methodological individualism by the scarcity notion of rational economic choice is replaced by the extensive res extensa and res cogitans principle of socio-economic complementarities (Descartes, 1954).2

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