Abstract
Islamic philosophy of science has a distinctively different approach to the intellection and its application to various fields of socio-scientific investigations. Several of the conceptual areas of Tawhidi epistemic worldview that forms the core of the qur’anic study of IPS are examined and substantial study of normative and positivistic investigation are carried out. The conclusion is that, a vast and deep conceptualization of the epistemic foundation is derived from the study of IPS. In reference to these conceptual investigations several quantitative formalisms are derived in the light of the qur’anic study of the Tawhidi worldview of unity of knowledge, which is the most standard core of the derived Tawhidi IIE(θ(ε))-model. The combination of deductive and inductive reasonings, likewise a priori and a posteriori reasonings involving God, mind, matter, universe, and the Hereafter in circular-causation relations is found to shed distinctively new insight to the study of nonlinear complexity of various development issues guided by the objective criterion of wellbeing and it’s underlying most core principle of inter-entity complementarities (organic pairing) implicating unified reality.
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Notes
- 1.
The concept of value in market exchange with the objective of wellbeing criterion has meanings in (1) abstract form, and (2) in empirical form as follows, if we take the various functions in logarithmic form to imply the dynamic property of the coefficients of the circular-causation variables induced by conscious knowledge-quanta:
-
1.
dlogW/dθ,
-
2.
θ^ determined from the evaluated equation, θ^=F(x(θ)). See footnote 1 in Chap. 1.4.
-
1.
- 2.
Qur’an (2:22): “[He] who made for you the earth a bed [spread out] and the sky a ceiling and sent down from the sky, rain and brought forth thereby fruits as provision for you. So do not attribute to God equals while you know [that there is nothing similar to Him].”
- 3.
Take the example: Truth: obedience to parents; Falsehood: disobedience. Let these be functionally related in terms of time, as, tT = 1/tF. T-time be denoted by tT. F-time is denoted by, tF. Hence in this functional sense, as the practice of T increases, the practice of F declines by moral induction, given that all the variables are embedded in conscious knowledge-quanta.
- 4.
Qur’an (2:42): “And do not mix the truth with falsehood or conceal the truth while you know [it].”
- 5.
Qur’an (2:42): “And do not mix the truth with falsehood or conceal the truth while you know [it].”
- 6.
Five elementary attributes of maqasid as-shari’ah are (1) protection of Islamic belief (deen); (2) protection of life (nafs); (3) protection of reason (aql); (4) protection of progeny (nasl); (5) protection of property and property rights (maal). We have explained earlier the critical need for extending these five elementary attributes to many more over the process of time, innovation, wants and technological change in respect of their wellbeing augmentation inter-systems.
- 7.
y(θ) = f(x1(θ),x2(θ)). The “ε” symbol is suppressed but not its consciousness impact. Let y(θ) denote resource variable augmented by the Tawhidi episteme of unity of knowledge, bearing all its properties as earlier defined along IIE(θ(ε))-model. xi(θ), i = 1,2. As an example, xi(θ) = xi0(θ).eθ. Now taking the variables and function, f(..), in a nonlinear form yields, y(θ) = Πi=12 xi0(θ).eθ. With a one unit increase in say spending, x(θ) = (x1(θ),x2(θ)), the resource effect is not decreasing. Rather, resource is enhanced by the exponential effect of spending (eθ). Contrarily, in the case of “de-knowledge” explained by the absence of complementarity and the presence of marginalism, θ = 0, eθ = 1. Thereby, y(θ) > y(0). The inference is that the non-Tawhidi assumption of resource scarcity in economic allocation is untenable when the Tawhidi organic pairing of inter-entity complementarity is allowed between the good things of life. Thus, contrary to Nozick’s view on moral abhorring of redistribution of resources; and Rawls’ silence regarding resource competition (marginalism) in his Original condition and Difference Principle, resource sharing and spending in the good things of life in IIE(θ(ε))-model enhances resource augmentation by the impact of knowledge endowed by (C,B,K)[θ(ε)∈(Ω,S)]. The entire θ(ε)-induced variables and functions when further extended to coefficients of the model, as in the case of the nonlinear wellbeing function, subject to logarithmic form of the circular-causation equations, become complex and nonlinear in form. The power of y(θ) >>> y(0) given above enhances furthermore.
- 8.
Qur’an (2:57): “And We shaded you with clouds and sent down to you manna and quails, [saying], “Eat from the good things with which We have provided you.” And they wronged Us not – but they were [only] wronging themselves.”
- 9.
The table of parametric and nonparametric values converted to statistically values is shown as follows:
C
θ1
P
θ2
D
θ3
R
θ4
θ
Ci
θi1
Pi
θi2
Di
θi3
Ri
θi4
θi^=Avg{θi1,θi2,θi3, θi4}
θi = (xi/xi*)*10, where xi denotes (Ci,Pi,Di,Ri), respectively, i = 1,2,… x* denotes the best selected value of {xi}. The value assigned to x* is a numeric 10. But this value remains arbitrary. Now with all values assigned i = 1,2,…n, the table gets completed for evaluation of MPI as a wellbeing index statistically. The inter-variate circular-causation equations including the quantitative measure of MPI=θ^(ε) can now be evaluated with the generated table of values in respect of the epistemic outlook of inter-entity complementarities by comparison of the parametric values with their best value.
C1
P1
D1
R1
θ1^
C2
P2
D2
R2
θ2^
Cn
Pn
Dn
Rn
θn^
- 10.
We redesign the tabular presentation of footnote 5 to the case of nonparametric evaluation of the wellbeing function with its corresponding circular-causation in terms of the Likert-weighted inter-variate circular-causation relations and their coefficients. The Likert-response is of measure L = 1–10.
Number of respondents
Likert response to number of survey questions (1,2,…n)
1
2 …
n
1
2 …
n Avg
L-weight
R1
L11
L12 …
L1n
(R1/R)*L11
(R2/R)*L12 …
(Rn/R)*L1n L1
R2
L21
L22 …
L2n
(R2/R)*L21
(R2/R)*L22 …
(Rn/R)*L2n L2
.
.
Rm
Lm1
Lm2 …
Lmn
(Rm/R)*Lm1
(Rm/R)*Lm2 …
(Rn/R)*Lmn Lm
R=ΣRi
vector of L-weighted x(θ(ε)))
(x1
x2 …
xn)
i = 1,2,…,m
Wellbeing evaluation, subject to circular-causation relations between the L-weighted responses is expressed as,
$$ \mathrm{Evaluate}\ \mathrm{W}\left({\mathrm{x}}_1,{\mathrm{x}}_2,\dots, {\mathrm{x}}_{\mathrm{n}}\right)\left[\mathrm{L}\ \mathrm{representing}\ \uptheta \left(\upvarepsilon \right)\right] $$Subject to circular-causation relations, xi(θ(ε)) = F(xi’(θ(ε))), i = 1,2,…,n
Quantitative wellbeing index: L^ = F(x(θ(ε))).
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Choudhury, M.A. (2024). The Theory of Tawhidi Interactive, Integrative, and Evolutionary Intellection (IIE) in Islamic Philosophy of Science. In: Handbook of Islamic Philosophy of Science. Springer, Singapore. https://doi.org/10.1007/978-981-99-5634-0_5
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DOI: https://doi.org/10.1007/978-981-99-5634-0_5
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