Abstract
Details on the building block of the Tawhidi epistemic model of unity of knowledge across the conscious continuum of history are laid down in occidental and prevailing Muslim approaches to philosophy of science. Corresponding concepts of terms used are defined. Among these are the concepts of wellbeing, its evaluation by means of endogenous inter-variate relations embedded by knowledge-flows, stock of knowledge, the precepts of universality and uniqueness, Truth versus falsehood, and perceptions regarding attributes of the Tawhidi metauniverse worldview. The principle of pervasive complementarities all through the Tawhidi methodological worldview is thoroughly established in complete oppositeness to the postulate of marginalist competition in occidental sciences and its imitation by Muslim scholars of all ages. Occasional usage of symbolic logical relations is made. Throughout this chapter, the interpretation by ta’wil of qur’anic verses in the immense richness is upheld.
The objective of this chapter is to lay down the full form of the Tawhidi symbolic model and explain its inner dynamics. The derived Tawhidi model, sometimes also referred to as the model of moral inclusiveness and the Tawhidi String Relations (TSR) in IPS, is premised in the primal ontology of unity of knowledge, encompassing all the details that follow therefrom. The abbreviation TSR is replaced by the Tawhidi IIE(θ(ε)), meaning Interaction, Integration, and Evolution (coevolution). The characterization of this derived model from the Tawhidi primal ontological root and charted across the epistemic whole of unity of knowledge and its embedding in the issues and problems under study will be examined in its full length of consistency, logical formalism, and potentiality of abstraction and application.
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Notes
- 1.
Michael Marmura translates Imam Ghazali’s writing in Tahafat ul-Falsafah on circular-causation methodology: “In brief, every event has a temporary cause, until the chain terminates with the eternal celestial motion, where each part is a cause of another. Hence the causes and effects in their chain terminate with the particular celestial motions. Thus, that which has a representation of the movements has a representation of their consequences and the consequences of their consequences to the end of the chain. In this way, what will happen is known.”
- 2.
The circular-causation relationship of time-flow component of the Time-vector is written as
t4(θ* = θ∈(Ω,S)) = f(t1,t2,t3)[θ* = θ∈(Ω,S)], where T(θ* = θ∈(Ω,S)) = {t1,t2,t3.t4)[θ* = θ∈(Ω,S)].
t4(θ* = θ(ε)∈(Ω,S)) cannot be extended to evolutionary knowledge-flow “θ.” Therefore, t4(θ) can only be treated parametrically as datum, though all the components of Time-vector are the consciousness along the continuum of history. All the symbols shown above are primarily induced by consciousness “θ(ε).”
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Choudhury, M.A. (2024). The Tawhidi Methodological Question for Islamic Philosophy of Science: Comparative Study. In: Handbook of Islamic Philosophy of Science. Springer, Singapore. https://doi.org/10.1007/978-981-99-5634-0_2
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DOI: https://doi.org/10.1007/978-981-99-5634-0_2
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