CitationDownload as .RIS
Emerald Group Publishing Limited
Copyright © 2011, Emerald Group Publishing Limited
Article Type: Editorial From: Humanomics, Volume 27, Issue 2
The papers in this volume are on diverse themes. They span over areas of history of economic thought, a critique of Islamic banking, the epistemology of Islamic Law, epistemology of the Islamic economic worldview and application of Islamic finance to micro-enterprise development as an ethical way of organizing socio-economic development. Disparate in themes as the papers may be, there is a dire need to unify our view of reality by a unique and universal praxis of thought. This is the epistemology of unity of knowledge and its application to the socio-scientific construction of the world-system. Yet this is a methodology that is lacking in the papers presented in this issue of Humanomics, International Journal of Systems and Ethics (HIJSE).
The difficult task and an unshakeable reliance on mainstream socio-scientific thought in every area including the understanding of the Islamic and the general religious worldview deny the overarching unifying methodological worldview to the inquirer. This is true of the adherents of every religion as of the hard-core scientists. The question, therefore, remains at the end: is science and the religion of the epistemology of oneness of knowledge and action two disparate directions of reality? As long as this is the case either due to the reality of the religious and scientific fields or due to the failure in the inquirer to understand unified reality in essence, so long the pursuit of essential reality and the human answer to the pressing need of science, society, morality and ethics will remain distanced and our understanding and actions in the world-system will be partitioned between self-seeking power and interests. Indeed, under such a construct both religion and science are entrenched in the realm of self-interest, power and conflict. This is the mundane fact but not the core of reality.
To bridge the difference between disparate views of reality and bring back science and religion into unison, there must exist a unique and universal theory for both. This is how Abraham Edel, Einstein, Spinoza and Edmund Husserl wrote for the Occidental scientific worldview. In Islam, as in other Eastern religions the inner core of the universal paradigm lies on unity of knowledge and its description of the unified world-system. Thus, there is no difference in the methodology of studying ethics and morality as in studying problems of science and society. Only problems remain diverse, not the methodology itself.
HIJSE searches for and vents this Scientific Research Program in “everything”, as Barrow refers to for the domain of scientific inquiry. HIJSE refers to the same intellection as the totality of the socio-scientific unified nexus with conceptual and measured explanatory power. HIJSE is calling upon the world scientific community to contribute to this direction of high-powered research qua, the unity of the sciences of the Vienna School or the school of general unified theories. No discipline is excluded from the purview of HIJSE.
Masudul Alam Choudhury