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Organic interrelations between conscious attributes in knowledge formation

The meaning, expression, atrd application of unity in organic inter-attribute relations like

are thus borne to establish complementarities at large and annul the economic rationality choice of scarcity and marginal rate of substitution in mainstream economics (Holton, 1992).3 The inter-attribute complementary' linkages thus further extend to overarch into materiality as objects of moral atrd social sharing. In the Islamic value system of resource sharing such complementary artefacts of consciousness are invoked by the principle of zakat (Islamic charity) as a definite financial take on cashable wealth for ameliorating wellbeing of the deserving recipients, the absolute poor, the deprived, and the needy. In the conscious sense of attributes, collection and distribution of zakat ought to be organized in its moral (Islamic belief) and social sense (unity of being and becoming of monotheistic oneness) (Qur’an 73:20).4 Such attributes with their extended implication at the level of moral-materiality combination marks the consciousness and willingness by the Qur’an ingrained in Tawhid as the singular monotheistic law.

In times of all kinds of pandemic that adversely affect wellbeing, as is the case of coronavirus episode, unemployment and deepening poverty were on the one side marked by lockdown that disabled livelihood. On the other side, there was the possibility of enabling economic and social activities. Yet the attribute approach to inner and outer complementary decision-making suggests orderly and organized balance of arrangement of pandemic control and enforced lockdown. Indeed, shared employment across friendly industries and economic diversification as in complementary rural-urban-service sectors production and employment maintenance is an effective way to control poverty in times of pandemic by means of avoiding the stoppage of labor force participation. The best sectoral selection that can be conceptualized and planned by the attributes of complementarities consciously is the life-fulfillment needs-economy against the wants-economy in times of pandemic episode and beyond (Levine, 1988).5 Imam Fakhraddin Razi referred to such attributes of life-fulfillment design of society as Ubudiyyah, meaning worship (Noor, 1998).6 Such consciousness of the attributes invokes a wellbeing focus. This in nun excites thinking in the direction of structural changes in the social economy at large (Choudhury ed. 2016).7

 
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