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The paper aims to offer a new perspective casting original light on the foundational socio‐scientific argumentation premised on the application of the epistemology of unity of knowledge across contrasting shades of reasoning, to the problem of religion, science and society. Kantian epistemological reasoning is questioned within this argumentation. The specific case of money, finance and real economy is treated in the context of the epistemology of unity of knowledge contra Kantian problem of heteronomy.

The comparative study of received literature in the history of epistemological thinking is applied to the issue of universality and uniqueness of theory and its application in the learning dynamics between organically complementary relations, called circular causation, to the ethical interdependence between money, finance and the real economy. The goal is to attain social and economic sustainability.

A new epistemological outlook in occidental sciences is needed to repair its intrinsic dualism. Kantian thinking is instrumental in this structural flaw. Unity of divine knowledge as comprehended by functional ontological formalism in the deepest of scientific terms compromises the universal and unique alternative in “everything”. This claim has been formalised.

This is a theoretical exploration.

Important global implications of the need for a new outlook of unity between monetary, financial and real economic variables are presented within the contrasting epistemological argumentations. The direction of such money‐real economy reform in the light of Islamic economics and finance is pointed out.

This is an original conceptual paper, whose content argued out in rigorous scientific language of topological mathematics aims at showing the link between the epistemology of unity of knowledge and the world‐systems. The same is impossible in the Kantian worldview.

The purpose of this paper is to critique Gödel's and Tarski's axiomatic approach in their theorems of incompleteness of the arithmetical system.

Mathematical theory of self‐referencing is contrasted and an original contribution made by an extension of the same theorem beyond Godel and Tarski, showing how the Islamic epistemology contributes to establishing new thought in mathematical logic with unity of the divine law.

The paper finds that behind the critique of the axioms of provability and non‐provability, decidability and undecidability, lies the morally valid episteme of all socio‐scientific systems and that this is as true of social systems as it is of the hard‐core sciences.

The paper has the potential for extension to applications, which has not been included.

The paper contributes to new and original thinking in the area of mathematical logic of self‐referencing theorem in the framework of unity of the divine law as the episteme of “everything”.

This is an empirical study of a business ethics issue. It examines the question of when an untrue statement in a negotiations context is considered unethical behavior. Four types of untrue statements are considered. A questionnaire was used to determine (1) if the types of untrue statements were distinct, (2) if they formed a continuum, and (3) whether the collective perspective of reasonable people was able to “draw a line” in such a continuum between ethical and unethical behavior. The results showed a consensus of moral intuition and the ability to draw a line between ethical and unethical behavior. Implications and future research directions are discussed.

The First Amendment affords protection to political speech on the basis of its high value. However, political speakers who make inflammatory statements on both sides of an issue do not advance political projects. An entity that purchases inflammatory social media advertising, for instance, both for and against gun control, and generates offsetting reactions simply raises the level of discursive conflict. This actor may be identified as a bad faith political speaker through relatively objective criteria. One-sided content producers, by contrast, even if they utter falsehoods and inflame discourse, cannot be so easily branded. The Gertz court, and First Amendment doctrine in general, correctly views this challenge as better handled outside of the courtroom. The novelty presented here is that evidence of two-sided content production can curtail the need for discretion and potentially close the door to many errors in judgment. Classifying two-sided inflammatory speech as low value is relatively easy to administer judicially, consistent with economic efficiency, and increases the political bargaining space by reducing discursive conflict. It also has the advantage of prohibiting egregious outside interference in an election without the need to identify the geographic origin of the disruption.

The Defendant, Mr Mulvaney, had been employed by the claimant, Windsor Life Assurance Company Ltd, the appointment being governed by the rules of LAUTRO. He terminated his engagement in March 1992 and the claimant brought proceedings for repayment of monies advanced by the claimant to him and which it alleged he was liable to repay. The Defendant counterclaimed for damages he alleged were caused by references given by the claimant in respect of him to J Rothschild Assurance and Allied Dunbar. He alleged that these references were false and that their publication constituted a malicious falsehood and/or negligence. He claimed that he was unable to obtain employment with either J Rothschild Assurance or any other suitable assurance company as a consequence of the claimant's alleged malicious falsehood and/or negligence and of its continuing assertion that he owed £12,000 to the claimant.

The paper asks a basic question: Is there any room for more growth on the globalising world that takes into account the budget constraints of ecosystems and the planet's scarce resources? Economists tend to be very complacent about sustainability issues on the planet because they have been a problem throughout human history. Yet technological change has always solved these problems. There is an element of truth to that, but there is probably a greater element of falsehood to it now. The element of truth is that, with sufficient science, we are able to make lots of progress in many areas; but the element of falsehood is that solving the problems of sustainability will become increasingly difficult.

Online social networks can bridge the gap between distant individuals by simulating online experiences that closely resemble physical interactions. While people have positive experiences, such as joy, in a physical relationship and would like to enjoy those experiences online, they also have negative experiences, such as being subject to a lie. An online social network may allow users to lie to simulate a real-world social group better. However, lying must be prevented on social networks as unethical behavior. Thus, this study aims to investigate an ethical dilemma raised due to the two abovementioned perspectives.

This paper examines different aspects of lying in social networks, using a comprehensive descriptive literature review approach and a classification scheme.

Contrary to their initial intent, social networks are disrupting the traditional notion of human interaction, either by disregarding the presence of dishonesty or by attempting to regulate relationships. In this research, the authors examine the challenges of these two perspectives by identifying enablers, consequences and control measures of lying on social networks at the individual, social and technological levels. The authors also develop a framework to facilitate investigating this dilemma.

This paper examines a controversial topic. Although lying is unethical, allowing users to lie may be considered an appealing feature of social network platforms. This paper offers a framework to propose several research directions for future studies. This study’s examination focuses on the challenges associated with deception on social networks, prompting the formulation of three crucial questions regarding the potential impact of technology on such behavior.