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Reverse causality of attributes arising from the consciousness of the physical world-system

The previous discussion centering on inter-causality linkages has focused on (Attributes <=> Attributes) and with extension to (Attributes in consciousness => Moral-Materiality in consciousness => Sustainability of attributes in continuity of consciousness). Example in this regard is of the corona-economy that hit the world-system in the Great Depression of the 30s. It was then that bond financing of debt was pursued to get the economy out of depression and into recovery. This state of economic depression can be taken as the artefacUial prevalence of interest-based bond financing. In the Islamic financing principle such a debt financing is disapproved on moral-material grounds of its inappropriateness. The conscious moral- materiality dawns, according to the Islamic worldview, by making cooperative ventures of the real economy and the sharing principle of the Islamic social economy as the moral and social structure of stability and sustainability of the economy and society. In the real economy the principle of continuous resource mobilization of savings into life-fulfillment joint venture types of investments results in sustained economic recovery. Keynes associated such a state of economic recovery with Savings=Investment as the way towards production of full-employment real output, and thereby attaining macroeconomic stability (Ventelou, 2005).s In the structure of Islamic economy the condition S=I remains a continuous phenomenon. Hence, real economic activity is continuously maintained in the absence of interest rate (riba). The life of the economy is permanently sustained with the real economy of productive rates of return replacing financial interest rates.

The conscious moral-material state of the productive economy is structured around the attribute of avoidance of interest rate by the real rate of return. This attribute is a key principle of the qur’anic law of Islamic economy and society. The design of the Islamic economy as moral-material attribute is thus consciously transmitted into advancement of the moral attribute extensively. The design of the economic and social system around avoidance of interest rate and the learning and willingness of individuals, institutions, communities, and societies extending outwards to the global extant of wellbeing is a moral and material attribute of deep import. It emanates from the inner comprehension and belief in moral-material attribute and instils into the practicality of the wider system of planned attributes causing these to actualize. Its wider implications are most fulfilling in the organic interrelations between the attributes of conscious belief and its moral-materiality structures. This is true vice versa via circular causation relations between the variables induced by knowledge instilled with consciousness as attributes.

The conscious actualization of interdependent attributes and their organic circular causation relations with the conscious attributes of moral-materi- ality and vice versa in organic circular causation make up the endogenous structure of organic being. Yet the attributes and their knowledge induction are exogenous elements of the primal ontological beginning of Taw- liidi law of unity of knowledge. The logical formalism of the imminent structures of the consequential endogenous relations generate continuous moral, social, scientific, and economic expansion. Thereby, the conception of frill employment attributed to Keynesian general macroeconomic equilibrium is annulled. It is replaced by the objective criteria of wellbeing and sustainability.

From the ontological domain of attributes to the epistemic formation of know ledge according to the Tawhidi law' of unity of knowledge

Keeping in view the endogenously circular causation complementary relationship between consciousness attributes of the order of abstraction and instilled belief, knowledge is induced by such attribute properties.

Knowledge defined in the Tawhidi primal ontological law of universal complementarities between the good choices in contradiction to the unwanted choices (de-knowledge) is explained by the sequence of inter-causality of attributes that premise on functional ontologies as follows:

The sequential notation for quantitative evaluation of knowledge is,

Thus, knowledge is the ontological emergence of functional relations of attributes in their various forms of conscious commitments. These functional interrelations are universally centered in the Tawhidi ontological law of unity of knowledge. We have explained this cardinal Islamic order of oneness regarding the world-system of ‘everything’ by the principle of organic unity of being and becoming.

It is to be noted that attributes are not quantitatively measured entities. They are simply instilled degrees and depths of consciousness to actualize. The result of such a vast domain of human consciousness results in the diversity of knowledge generation. Knowledge functionally emanating from organic interrelations of attributes also results in diverse verities. Yet all are centered on the primal ontological law of Tawhidi oneness. Thus, this cardinal law is the unique characteristic of both attributes and knowledge generation in the order of conscious commitment embedded in ‘everything.’ We write the immanence of attribute and knowledge generation based on the Tawhidi ontological premise in the following schema (Table 3.1):

Table 3.1 Immanence of attribute as foimdational knowledge component in Tawhidi unity of knowledge

Tawhidi immanence of primal knowledge

Generating of practical knowledge as the episteme of unity of knowledge arising from the primal ontological premise {6}

An example in the case of moral-material complementarity in the light of the ontology of unity of knowledge and the epistemological mapping

Attributes —> Primal


E({£}) - {6P} Exogenous endogenous consequences consequence but of attributes endogenous by organic organic interrelations attribute interrelations

Emanation of Tawhid as law of primal ontology of knowledge in ‘everything’

—>S=S(f>) as the worldly monotheistic mapping of parts of Q in the light of organic unity of knowledge as the primal ontology embodied in о as law. Thus, S = S(O) = S(£2(e), E(£)) is well- defined and is well- defined continuously as parts of the revealed law f>(£) are explained via {£}.

‘S’ (Islamic sunnah): sermons on the effectiveness of social distancing modes of Islamic regular- prayers in mosques and otherwise. Thus in terms of attributes: consciousness in attributes « consciousness in moral- material attributes attributes in continuity of consciousness) E({e}) => effectiveness of such advice. {0p(s) e Q}.

{0P(f)} = E({s}) is the absolutely exogenous primal ontology of Tawhidi unity of knowledge. It is embedded in the nature, shape, form, order, and scheme of the generality and details of‘everything.’ This part of knowledge generation commencing from attributes marks the seat of foimdational consciousness to further comprehend the world- system under investigation.

As the Tawhidi law of unity of



-► [£2,S] ►{6}:

Exogenous ontological determinant with inner endogenous organic interattribute relations with each other and with {0p(£)}.


The epistemic generation of knowledge by discourse characterized by interaction, integration, and evolutionary learning intra- and inter- multidisciplinary systems for- determining pervasive complementarities between choices for wellbeing in accordance with the ontological origin of Tawhidi unity of knowledge, while evading ‘de-knowledge’ as methodological individualism shown by pandemic mutations.

Formation of the world-system in the framework of Tawhidi units’ of knowledge: from pandemic mutation to normalcy

The epistemological dynamics of deriving knowledge from the Tawhidi ontological law of unity of knowledge is foothold to practicality of its abstracto-empirical use. The result of such intra- and inter-system dynamics is denoted by the application of Tawhidi law of organic unity of knowledge by the repetitive use of simulacra (Fritzpatrick, 2003)9 towards intensifying interaction leading to integration and then to evolutionary learning in knowledge, space, and time dimensions under the impact of knowledge- induction everywhere and hr ‘everything.’ Thus, the universe sings the Pure of Tawhidi ontological knowledge ingrained by its attributes.

As it was explained in Chapter 1 a systemic treatment for resolution into normalcy away from mutation is represented in sparming of the world-system in its following form: Let XN denote a vector of normalcy variables. Let XM denote a vector of mutation variables. Thereby, (XN/XM)[0] denote the observable normalcy variables of various kinds relative to various mutation variables. With appropriate treatments denoted by say T(0) with the organic interrelations like, (0Ш (T(0))(Tj) «-*■ (XN/XM)(0)(Ti), respec

tively by (tJ.) as the case may be in respect of knowledge of normalcy (|) or ‘de-knowledge’ of mutation (J.). In diagrammatic representation we show the circular causation relations as follows. Double directional arrows imply inter-variables endogenous circular causality when induced by knowledge {01} or ‘ de-knowledge ’ {0 J,}; and by the organic circular causation dynamics between the knowledge (‘de-knowledge’) epistemic variables and its induced world-system variables.

Configuring the complementary structure of multidisciplinarity in simulacra of evolutionary learning by unity of knowledge

Figure 3.1 Configuring the complementary structure of multidisciplinarity in simulacra of evolutionary learning by unity of knowledge

The expanse of the entire relationship of the endogenous inter-variable circular causation occurs in knowledge, space, and time dimensions. This expression is denoted by {0,{T(0).Z(0)},t(0)}; with 0 € [Q(e,0p(e)), S(0p(e))]= plim{0}, with the properties of evolutionary learning in continuum. There is continuously the showering of wellbeing all the way commonly induced by knowledge in the multidisciplinary domain ‘M.’ Multidisciplinarity is explained by organically learning complementarities between intra- and inter-systems, S,, i = 1, 2,.., n,.....

Furthermore, the three-dimensional scale of the previous depiction is an evolutionary cross-sectional spectrum. This can be generalized to indefinitely n-dimensional expansionary spheroid as shown next. The domain ‘M’ is the organic interactive, integrative, and evolutionary learning (HE) ground of multidisciplinarity defined by the Tawhidi principle of unity of knowledge across diversity of systems forming together the evolutionary learning world-system evaluated by simulacra of evolutionary wellbeing criteria in sustainability of the knowledge, space, and time continuum.

In the case of coronavirus pandemic the organic randomized control trials (RCTs) denoted by (T(0)} affect all variables of the curative wellbeing function in stages of simulacra. Consequently, pandemic is cured progressively and sustained in curative continuum. The complementary inter-variable causality acts as the element of sustainability. The pandemic treatment effects remain curative over the long run. We have exemplified such a case in respect of the Prophet Muhammad’s medicine that can be refined and innovated in progressive stages of RCTs. A worst kind of existing pandemic is poverty. In this condition, while survival is critical objective

Conical display of evolutionary multidisciplinary ensemble across learning world-system

Figure 3.2 Conical display of evolutionary multidisciplinary ensemble across learning world-system

in wellbeing, the abject poverty-afflicted ones lose hope and desire to survive. They tend to love their terminal state in their despair of survival for tomorrow. Coronavirus and the like of pandemic do not matter for such terminally despairing ones. The universe has entered this fatal reality of poverty qua pandemic of which the present study of economics, society, and science has no coterminous answer, and no method out of RCTs (Baneijee & Duflo, 2012).10 Indeed, poverty is a multifaceted state of human disempow- ennent (Sen, 1986).11 Poverty alleviation requires a gamut of participatory instruments (UNDP, 1999).12

The figures shown earlier expatiate the complementary dynamics of unity of knowledge in the Tawhidi methodological worldview that adopt its socio-scientific methods to cause coexistence of cure by treatment and the instrumental variables in the scale of complementarity. This approach is contrary to marginalism denoting methodological individualism. Hence mutation is a social and physical fomi of relationship that is contrary to the extensive order of unity of being and becoming in unity of knowledge. The contrariety is ingrained in mainstream economics, and social, scientific, and technological ideas as physical and social Darwinism devoid of God (Dawkins, 2006).13

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