scholarly journals Towards a Psycho-Sociological Understanding of Allah

2021 ◽  
Vol 11 (2) ◽  
pp. 317-346
Author(s):  
Bharat Jhunjhunwala
Keyword(s):  
Modern Science ◽  
Emile Durkheim ◽  
Collective Consciousness ◽  
Abraham Maslow ◽  
Direct Communication ◽  
Modern Mind ◽  
The Universe ◽  
Traditional Understanding

It is not possible to determine whether Allah is inside the universe or outside it. While the traditional understanding is that Allah is “outside” the universe; the “inside” understanding is consistent with the Qur’ān as well as the writings of Carl G. Jung, Emile Durkheim, Abraham Maslow, and Philip Goff and can explain the concept and the writ of Allah to the modern mind. We hypothesize that Allah is the name given to the consciousness of every particle in the universe fused into One and called Universal Consciousness. The consciousness is not prior- or after matter but exists in parallel. There is a 2-way give-and-take between Allah and the Universe. The believers have a more direct communication with Allah. Allah rules upon the universe and, at the same time, Allah is constituted of the Collective Consciousness of the same universe. We show this hypothesis is consistent with al-Nūr 24:35 and Sūra al-Ikhlāṣ. This approach can be the foundation on which we can build a concordance between the understandings of Qur’ānic Allah and modern science, thus explain the majesty of Allah to the science-oriented modern mind including the atheists without diluting the spiritual content of the Holy Qur’ān.

scholarly journals HINDU COSMOLOGY IN THE LIGHT OF MODERN PSYCHOLOGY

2021 ◽  
Vol 5 (9) ◽  
pp. 19-52
Author(s):  
JHUNJHUNWALA, Bharat ◽  
Keyword(s):  
Big Bang ◽  
The State ◽  
Collective Consciousness ◽  
Human Beings ◽  
The Unconscious ◽  
Modern Psychology ◽  
Modern Mind ◽  
The Big Bang ◽  
Living Person ◽  
The Universe

This paper tries to comprehend Hindu narrative of creation in the framework of modern cosmology and psychology. The objective is to build a conversation for mutual understanding. The following concordance between the two streams is suggested. The state of the Primeval Being before It desired to become many is not known in the Hindu stream just as the state of the universe before the Big Bang is not known in the modern stream. The Primeval Being desired to grow according to the Hindu stream. Modern psychology says there is an innate desire to grow among human beings that we extrapolate backwards to suggest that the Singularity desired to grow. The Brahman pervades the entire Universe according to the Hindu stream. The panpsychists hold that every particle in the universe has consciousness. Brahman is the fused consciousness of all the particles in the universe according to the Hindu stream. In parallel the panpsychists hold that the fused consciousness is more than the sum of the parts. The collective consciousness of a subset of the universe is “devta” according to the Hindu stream. This concords with the “unconscious substrate” created in social organizations according to modern psychology. The collective consciousness of individuals having their consciousness at the Vishuddhi, Manipur and Anahata chakras is known as Brahma, Vishnu and Shiva. These concord with the collective consciousness of individuals who have evolved to the needs of cognition, belonging and esteem according to Abraham Maslow. The devtas can descend into a living person who is then called an avatara. This concords with the descent of the libido into the unconscious as said by Carl G. Jung. In conclusion, Hindu Brahman is modern God. Hindu devtas are modern gods. Hindu avataras are modern individuals in whom the gods have descended. In this way we can make the Hindu cosmology understandable to the modern mind and vice versa.

"Marketocentric" Economics Is Obsolete

2004 ◽  
pp. 36-49 ◽  
Author(s):  
A. Buzgalin ◽  
A. Kolganov
Keyword(s):  
Economic Theory ◽  
Middle Ages ◽  
Modern Science ◽  
Economic Systems ◽  
Main Mode ◽  
Post Market ◽  
Market Relations ◽  
Post Industrial ◽  
The 19Th Century ◽  
The Universe

The "marketocentric" economic theory is now dominating in modern science (similar to Ptolemeus geocentric model of the Universe in the Middle Ages). But market economy is only one of different types of economic systems which became the main mode of resources allocation and motivation only in the end of the 19th century. Authors point to the necessity of the analysis of both pre-market and post-market relations. Transition towards the post-industrial neoeconomy requires "Copernical revolution" in economic theory, rejection of marketocentric orientation, which has become now not only less fruitful, but also dogmatically dangerous, leading to the conservation and reproduction of "market fundamentalism".

scholarly journals Teologi Posmodern: Menimbang Konsep Naturalisme-Teistik

2015 ◽  
Vol 2 (1) ◽  
pp. 91
Author(s):  
Ghozi Ghozi
Keyword(s):  
Modern Science ◽  
Direct Influence ◽  
Human Beings ◽  
Islamic Theology ◽  
Indirect Influence ◽  
Postmodern Theology ◽  
External Dimension ◽  
The Law ◽  
The Relationship ◽  
The Universe

<p>This article will briefly discuss the problems of postmodern theology in the context of the relationship between God and nature. In this case, the author brings the conception of theistic naturalism in the view of classical theology of Islam. Theological conception of postmodernism (theistic naturalism) can be useful contributions to the refreshment of Islamic theology, particularly in the case <em>a</em><em>f</em><em>‘</em><em>â</em><em>l</em><em> </em><em>al</em><em>-</em><em>‘</em><em>ibâd</em> and its derivation. The concept of direct influence and indirect influence may help explain the intervention of God toward human beings without denying the law of causality, as the law that becomes standard of modern science. Nevertheless there are some things that need to be considered in this concept: <em>Firstly</em>, God is only the spirit of the universe, God has entrusted His power to the nature, and all the events occurred due to the co-creativity of God and nature. <em>Secondly</em>, God has no a direct influence on the external dimension, rather He is merely a Spirit of things who has influence on inner dimension.</p>

scholarly journals Concept of the development of nature and society in the works of P. Teilhard de Chardin and comparison of his views with the ideas of globalization of Z. Bauman

2021 ◽  
pp. 67-74
Author(s):  
Egor Sergeevich Shushakov
Keyword(s):  
Social Development ◽  
Modern Science ◽  
Evolutionary Development ◽  
Social Actors ◽  
Key Characteristics ◽  
The Social ◽  
The Subject ◽  
Nature And Society ◽  
Physical Phenomena ◽  
The Universe

The object of this research is the concept of evolutionary development of the universe of P. Teilhard de Chardin and the concept of &ldquo;liquid&rdquo; reality&rdquo; of Z. Bauman. The subject is the methodology of P. Teilhard de Chardin and his idea of the future of social development, as well as Z. Bauman&rsquo;s description of the key characteristics of globalization. Emphasis is placed on the methodology of P. Teilhard de Chardin (interaction of tangential and radial energies), as within the framework his concept, the social, biological and physical phenomena do not have fundamental differences and abide the general universal laws. In broad outlines, the article reconstructs the idea of P. Teilhard de Chardin on social development and the theses of Z. Bauman about the key characteristics of modern globalization. The novelty of the research lies in the attempt to present the methodology of P. Teilhard de Chardin as acceptable for modern science and highlight its predictive power; as well as in comparative analysis of the ideas of Z. Bauman and P. Teilhard de Chardin on the processes of global social integration. The following conclusions are made: both scholars advance the idea on the progressing polarization of society; 2) globalization in their works correlates with the process of individualization of social actors, and defense of own identity.

scholarly journals Chaos and Order: Contemporary Cosmology and Myth

2020 ◽  
Vol 15 (4) ◽  
Author(s):  
Milan Tomašević
Keyword(s):  
Modern Science ◽  
Cultural Dimension ◽  
Main Task ◽  
Stephen Hawking ◽  
Modern Cosmology ◽  
History Of ◽  
The Creation ◽  
Definition Of ◽  
The Universe ◽  
Concise Definition

The paper offers a definition of cosmology and its connections with mythology, and presents contemporary theories as a secular mythical narrative suitable for anthropological analysis. The paper is dedicated to emphasizing the folklore characteristics of modern cosmology and points to the importance of popular cosmological narratives as reading that contains culturally, philosophically and even religiously relevant elements. Special attention is paid to cosmogonic myths that describe the state of the universe before the creation of space and time. A parallel has been drawn between modern cosmology and conventional cosmogonic myths. In the end, the paper offers a concise definition of popular cosmology and recalls the most important authors and popularizers of modern theories. The main task of the paper is to present the basic concepts that can contribute to a complete understanding of the anthropological character of the presentation of contemporary cosmology that we encounter in popular narratives. The aim of such an analysis is to observe the depth of the significance of modern science for creating a philosophical picture of the world that inherits secular worldviews. By treating popular cosmology as a modern myth, the paper presents a new dimension of the significance of scientific theories for today's civilization. Such an approach unravels the strictly positivist halo of cosmology and points to its anthropological character. The concepts highlighted in the paper serve as an illustration of the significance that the image of the universe and the position of the Earth has for the history of civilization. By presenting the cultural dimension of cosmology, it opens a space for dialogue between different branches of scientific research, i.e. it contributes to the communication of philosophy and science. Equally important, by illuminating the folklore character of the narrative of the origin and history of the universe, a training ground is created for philosophers and theologians who, in their own ways, interpret the creation of everything around us. By drawing attention to authors such as Neil deGrasse Tyson, Lawrence Kraus, Stephen Hawking, Michio Kaku and others, as contemporary bards and narrators, the paper seeks to contribute to the understanding of popular cosmology as an expression of modern man's need for great stories, for narratives that transcend the spatial and temporal frames of one generation, and that is exactly what myths do.

scholarly journals STUDY OF PURUSH SIDDHANT WITH SCIENTIFIC APPROACH

2021 ◽  
Vol 9 (11) ◽  
pp. 2840-2843
Author(s):  
Pramod Kumar ◽  
Pramod Kumar Prasad ◽  
Gupta S.S
Keyword(s):  
Indian Philosophy ◽  
Modern Science ◽  
Reversible Reaction ◽  
Ultimate Truth ◽  
Living World ◽  
Life And Death ◽  
Scientific Approach ◽  
The Mind ◽  
The Universe

The word “Purush" in its most social sense means man but in the aspect of Ayurveda, the term purush is repre- sented as atma or chetana dhatu (chetana-life and dhatu-element). The concept of the existence of atman (soul) is generally not accepted by modern science. According to Indian philosophy, the ultimate truth or absolute soul is one and he is Chetana (Sarvam Khalu Idam Brahm). Treatment of Panchmahabhut Sharir with presence of purush is known as Chikitsya Purush. Purush is supreme soul, pure conscious, unchanging, immortal neither birth nor death. It is essential for the creation of the universe and the living world. In the presence of purush gains knowledge through the mind. All the actions through karmendriyas, desire, pleasure, pain, life and death are per- formed. The purush (Kshetrajy) is lord of the house (Kshetra). The role of Purush in Srusti is laya & parlay which is the same as catalyst’s work in a reversible reaction. Keywords: Purush, Types, Karma Chikitsa, Chaturvinshatika, Rashi, Punarjanma

Moving Further Beyond Secularism: A “Lutheran” Reading of the Cosmology of Thomas Nagel

2018 ◽  
Vol 60 (2) ◽  
pp. 229-254
Author(s):  
Yiftach Fehige
Keyword(s):  
Modern Science ◽  
Human Mind ◽  
Christian Theology ◽  
Thomas Nagel ◽  
Metaphysical Theory ◽  
History Of ◽  
Individual Consciousness ◽  
The Mind ◽  
The Relationship ◽  
The Universe

Summary Thomas Nagel has proposed a highly speculative metaphysical theory to account for the cosmological significance that he claims the human mind to have. Nagel argues that the mind cannot be fully explained by Darwinian evolutionary theory, nor should theological accounts be accepted. What he proposes instead is an explanation in terms of cosmological non-purposive teleological principles. Our universe awakens to itself in each and every individual consciousness. What comes to light in a pronounced manner when consciousness arises, are the mental aspects of the stuff that the universe is made of. These mental aspects are always concurrently present with the physical aspects of the basic elements that constitute the universe. This paper situates Nagel’s cosmology in the context of discussions of the relationship between modern science and Christian theology. It focuses on the history of modern science’s efforts to locate the origins of humanity. The aim of the paper is to present a qualified “Lutheran” reading of Nagel’s theory of the cosmological significance of the human mind. This will unearth strong reasons to think that Nagel’s cosmology is less secular than it claims to be.

Sidgwick's Epistemology

Utilitas ◽  
2007 ◽  
Vol 19 (4) ◽  
pp. 435-446 ◽  
Author(s):  
JOHN DEIGH
Keyword(s):  
Twentieth Century ◽  
Religious Beliefs ◽  
Analytic Philosophy ◽  
Axiomatic System ◽  
Intellectual Culture ◽  
Undue Influence ◽  
Henry Sidgwick ◽  
Relative Neglect ◽  
The Universe ◽  
Traditional Understanding

This article concerns two themes in Bart Schultz's recent biography of Henry Sidgwick, Henry Sidgwick: Eye of the Universe. The first is the importance of Sidgwick's conflict over his religious beliefs to the development of his thinking in The Methods of Ethics. I suggest that, in addition to the characteristics of Methods that Schulz highlights, the work's epistemology, specifically, Sidgwick's program of presenting ethics as an axiomatic system on the traditional understanding of such systems, is due to the conflict. The second is the relative neglect into which Methods fell in the first part of the twentieth century, neglect Schultz attributes to changes in philosophical fashions and to the undue influence of the Bloomsbury literati on British intellectual culture. I suggest that there is a deeper explanation, which lies in Sidgwick's program of presenting ethics as an axiomatic system on the traditional understanding of such systems. Such programs, I argue, became obsolete in analytic philosophy owing to changes in how axiomatization in mathematics was understood that resulted initially from the rise of non-Euclidean geometries and ultimately from the collapse of Frege's and Russell's logicism.

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