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The topic of the paper is a description of basic elements of the philosophy of un/natural disasters generally, and specifically basic elements of multiple simultaneous un/natural disasters which is motivated by a series of disasters that hit Croatia all over 2020. The topic is presented in the following way: in the first part, case of Croatia 2020 is described in short; in the second part, elements of the philosophy of un/natural disasters are described; and based on the first and second part in the third part, the possibility of the philosophy of multiple simultaneous un/natural disasters which seem to be applicable to the case of Croatia 2020 is described. Elements of philosophy that are described are ontology, epistemology, a theory of action, and ethics. The purpose of the paper is to research the possibility of clarification of basic philosophical concepts in the context of disasters, namely existence-in, appearance/reality-in, knowledge-of, certainty-in, human action-in, habits-in, and morality and ethics of disasters. Research limitations relate mostly to conceptual-morphological research that hugely relies on facts of the case and on statistical and scientific data on disasters.

Adam Smith is revered as the father of modern economics. Analysis of his writings, however, reveals a profoundly medieval outlook. Smith is preoccupied with the need to preserve order in society. His scientific methodology emphasises reconciliation with the world we live in rather than investigation of it. He invokes a version of natural law in which the universe is a harmonious machine administered by a providential deity. Nobody is uncared for and, in real happiness, we are all substantially equal. No action is without its appropriate reward – in this life or the next. The social desirability of individual self-seeking activity is ensured by the “invisible hand,” that is, the hand of a god who has moulded us so to behave, that the quantity of happiness in the world is always maximised.

Thomas Reid (1710–1796) was the originator of the Scottish philosophy of common sense, an approach that claims reality is objective and knowable, made up of material objects, and understandable by ordinary men. Common sense philosophy developed in opposition to the pervasive skepticism of the period, best exemplified by David Hume. A professor of philosophy at King’s College, Aberdeen, Reid was chosen to be the successor to Adam Smith as the chair of Moral Philosophy at the University of Glasgow. From that position, Reid played an important role in the Scottish Enlightenment as professor, scholar, and correspondent. While Reid was not an economist, he did write on important theoretical and philosophical issues in moral philosophy, the natural sciences and mathematics. Reid may prove additionally interesting to economists for his insightful critique of Smith’s Theory of Moral Sentiments.

Political Science in the United States has focused too much on variable-oriented, quantitative methods and thus lost its ability to ask “big questions.” Stein Rokkan (d. 1979) was an eminent comparativist who asked big questions and provided such qualitative tools as conceptual maps, grids, and clustered comparisons. Ibn Khaldun (d. 1406), arguably the first social scientist, also asked big questions and provided a universal explanation about the dialectical relationship between nomads and sedentary people. This article analyzes to what extent Ibn Khaldun's concepts of asabiyya and sedentary culture help understand the rise and fall of the Muslim civilization. It also explores my alternative, class-based perspective in Islam, Authoritarianism, and Underdevelopment. Moreover, the article explores how Rokkan's analysis of cultural, geographical, economic, and religio-political variations within Western European states can provide insights to the examination of such variations in the Muslim world.

Religion and philosophy satisfy the basic human needs of understanding, belonging, and finding meaning. They provide tranquility of mind and satisfy the desire to be loved and lovable. However, they present their own failings and can counter each other in positive and negative ways, that threaten the communities of beliefs they form and their interactions. An appropriate institutional framework can control the fanaticism and sectarianism that can come with established religion and philosophy.

This chapter undertakes one re-evaluation of Louis Althusser’s philosophical legacy for modern Marxism. While Althusser self-consciously undertook to defend the scientific character of Marxism and so permanently establish it on a firm footing, many of his closest followers eventually exited the Marxian paradigm for a post-structuralism post-Marxism. We will argue that this development was rooted in Althusser’s initial procedure as he attempted to ground Marxism’s scientificity in an epistemological argument whose main referent was Marxism itself. This initiated a circularity which was ultimately to prove fatal to Althusser’s project. Less remarked upon, however, is a further legacy of the Althusserian oeuvre, the critical realist conception of Marxism initiated by Roy Bhaskar. Bhaskar found part of his inspiration in Althusser’s successful posing of the question of Marx’s science. On the one hand, Althusser’s work can legitimately be seen as a bridge into the post-modern challenge to Marxism. On the other hand, it can be seen as clearing the ground and establishing some of the foundation for critical realism’s successful recuperation of the scientific character of Marxism.