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The shape of jointness of rural sector complementary linkages

Figure 8.1 is a composite diagram that explains how phases of jointness by output (I), labor (II), investment (III), and technology (IV) with many more of similar segments interconnect by IIE-leamiug science-economy- society model of moral inclusiveness. This sectoral interrelationship occurs continuously by circular causation evaluation cycles of sustainability. The activities interrelate and expand by organic complementarities as shown. Multisectoral diffusion of joint product is studied by Buckner et al. (2019).14

Symbols: I denotes joint sectoral output. II denotes labor market complementary to I. Ill denotes investment complementary with I and И. IV denotes technological diversity complementary with I, II, and III. Their expansionary dynamics of inter-sectoral jointness is denoted by evolutionary circles moving outwards under the continuous impact of {0(e)} with {0(e)}t <=> {e}|. This whole complementary evolution by unity of knowledge comprises the meaning of sustainability and is explained by the expanding squares. This dynamic signifies expression (8.10). This property is further conveyed by expression (8.11). $.1 Interconnectedness by joint science-economy-society moral inclusive- ness activities driven by {6(s)}

Figure $.1 Interconnectedness by joint science-economy-society moral inclusive- ness activities driven by {6(s)}

Conclusion: policy-theoretic perspective

We have leamt important lessons in this work that are not usually imparted elsewhere in respect of any study on a pandemic episode and its ravaging effects. This is particularly true of the unprecedented maladies that today’s humankind has fearfully faced during the yet continuing COVID-19 episode. This study has emphasized that deep human illness in all its forms and which will be contracted in the future pandemic episodes, will not be bereft of essential moral values that embed human consciousness and occurrences of diseases equally out of human indifference. Thus, consciousness and practice of values and deprivation caused by the absence of moral values embedded in science-economy-society fullness are culminating syndromes of illness in all its enervating forms. To get over the dark recurrence of future pandemic episodes and diseases the moral element of science-economy-society ensemble must be seriously and inevitably included, leamt, and positively practiced in the epistemic theory of pandemic as a moral- material problem along with its appropriate science-economy-society multidimensional aspects.

First thereby, this work has put forth the essentially required epistemic change in the socio-scientific theory of disease, medicine, and human activities by the moral inclusion with the rest. In such a study it is not enough to claim ethical conduct by way of human sendees rendered by medical science and policy-theoretic institutions. These attributes are consequences, yet not origins, of the blessed seat of moral values that arise from common human sharing. They are as much concepts as consciously applied at the highest echelons of scientific discoveries of soul, mind, and matter attributes framed in unity of knowledge at the epistemic foundations (Nasr, 1992).15

By the same representation of human values arising from its epistemic roots of unity of knowledge, the lesson of such unity of being and becoming in the total meaning of functioning of consciousness ought to be analytically understood in ‘everything.’The field of‘eveiything’ comprises the topological wholeness of choices of the good things and activities at the shunning of those that contradict the episteme of unity of knowledge. Examples of the imminent values to be embedded in soul, mind, and matter are first moral consciousness of organic unity of relations among all entities, animate and inanimate. Thus, we use the term socio-scientific totality and the principle of organic complementarities by self and systemic participation.

In the same way as explosive mutations breed pandemic so also the selfishness of methodological individualism breeds the cast of social division. This in turn causes the rupture in the capability to derive and sustain a world-system of moral simplicity that brings wellbeing to all. Wellbeing becomes the objective criterion to attain by continuous learning as evolutionary human trait. The episteme of unity of knowledge is thereby the foundation of the new outlook of the pandemic treatment model of moral inclusiveness of science-ecouomy-society.

The same inextricable epistemic foundation of the worldview encompassing soul, mind, and matter as the framework of consciousness premised in unity of knowledge ought to reformulate all of human activities. This work has pointed out the urgent need for reformulating the socio-scien- tific curriculums by the morally conducive teaching, research, pedagogy, and globally collective dissemination of ideas, formalism, and structure of learning for the common good. The attainment of resulting wellbeing as the objective criterion is thereby actualized. Imam Fakhraddin Razi’s model (Noor, 1998)16 of worshipping world-system (ubudiyyah) is one such example. Another example of the evolutionary learnt model of self-actualized wellbeing with globally social meaning is of Abraham Maslow’s (1968).17

 
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