ISSN: 0828-8666

Article publication date: 1 November 2011



Alam Choudhury, M. (2011), "Editorial", Humanomics, Vol. 27 No. 4. https://doi.org/10.1108/h.2011.12427daa.001



Emerald Group Publishing Limited

Copyright © 2011, Emerald Group Publishing Limited


Article Type: Editorial From: Humanomics, Volume 27, Issue 4

The epistemology of unity of knowledge and its application in the construction of an organically unified socio-scientific world-system across all disciplines is the scientific research program of HIJSE. This SRP is no less than a revolutionary pursuit, as Thomas Kuhn called it. That is, the emergence of the concept and application of such a socio-scientific worldview has no cumulative experience in received scientific doctrinaire. It is new but boldly resounded in the drawing boards of the hard-core and the highest level of socio-scientific inquiry. It is no less than a theory of “everything” as J.D. Barrow refers to such an intellectual quest for unity.

The idea underlying this non-cumulative but bold pursuit in socio-scientific intellection is a deeply methodological theme. While it aims at the unity of all the sciences, it points out that this kind of organic unity is possible only through the praxis of unity of knowledge, and the learning world of unification that this praxis builds. The dynamics of such a learning worldview premised on the episteme of unity of knowledge, and the description of the unified world of the good things of life is both a moral and an ethical issue. The praxis points out to an age-old prevalence of, but one that is least observed so in the dichotomous nature of the sciences that we have inherited in post-Enlightenment era. The missing episteme expounds the fundamental unity of the intellectual worlds by a unique and universal worldview.

In this kind of an intellectual quest is God and the world distanced realities of an otherwise world-system that is otherwise unified by knowledge – but not the being of God – rather by the continuous becoming of the intrinsic unity of the world by the inhering knowledge in them? HIJSE says no to this kind of dichotomy. The quest for the divinely socio-scientific roots of the penultimate nature does not treat God as a personal being, constructed in the image of the individual. Such a personal God is a rationalistic construction and useless for both self and its relationship with the other – the spanning world-system. Such a God would ultimately be s destructive one in the image of individualism. HIJSE rejects this godly viewpoint.

Instead, God exists in and through His divine law as this explains the worlds and is also subjected to the tenets of scientific inquiry that so emerges from the fundamental epistemology in which the world with its rich diversity participates. The theatre of God-Man-World organically unified relationship in such a circular causality is profoundly explained in the words of Gulen:

We use ‘the horizon of hope’ to mean traveling beyond the visible dimension of existence, and considering existence as an interrelated whole in the absence of which things and events cannot be perceived as they really are. Nor can its essence and relation with the Creator as well as the relation between them and humanity be grasped. Scientific disciplines that conduct their own discourse largely in isolation from one another and the prevailing materialistic nature of science that has compartmentalized existence and life cannot discover the reality of things, existence, or life.

HIJSE invites the global intellectual community to join in and contribute to such a scientific research program of substantive interdisciplinarity that is centered on the episteme of unity of knowledge and the world-system.

Masudul Alam Choudhury

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