Brief Answer to the Big Questions میں تخلیق کائنات کے ملحدانہ دلائل کا تنقیدی جائزہ

Atheism is a major topic of discussion in modern time. Critical study of Contemporary atheist literature is a bona-fide task for the emerging researchers for the decontamination of Muslim youth. On the basis of Rationality, Empiricism and critical thinking, brains are draining toward the realm of non-religions. Every person born on the nature of Islam but onward adopt the prevailing doctrines. In the past century an overwhelming critique has been put in academic field by the new atheists in favouring atheism in masquerading by science. Science has nothing to do with supernatural or metaphysical phenomena. Atheism is being attributed to modernity. Considering overwhelming scientific attacks by contemporary atheist, it is the need of the hour to tackle account seriously and use Islamic doctrine to cope the penetrating insurgency of atheist through in Islamic world. Stephen hawking (late) is a famous theoretical physicist and has imparted a valuable influential thoughts regarding origin of time, origin of universe and other hot cosmological and physical issues. Brief answers to the big questions are his last compilation. He argues that for interpretation of origin of Universe nothing has to be with personal God. Instead of attributing God, he attributes the laws of nature for the origin of universe. He argues that it was “time” that causes the universe to begin. He mixed up mythical accounts with the creation accounts as described by the revelation of different religions. In first chapter, he focused on the question: Is there a God? He deliberately asked the question and mentioned that science has the capacity to answer that very question. He argues that before creation of universe God does not have “time” to initiate or trigger and creation process and hence God does not exit. Hawking arguments regarding origin of Universe and existence of God has been critically analysed.

God-Pantocrator and God-Coordinator: The Status of a Miracle in the Scientific Revolution

Scientists and philosophers of the 17th century, with all the novelty of their ideas, at the same time were in no hurry to reject the concept of a miracle, although many of them, such as I. Newton, rejected the understanding of a miracle as a violation of the laws of nature, its “ordinary course”. On the whole, with regard to the Christian concept of the miracle in the natural philosophy of the early modern period, a very uncertain situation developed. On the one hand, in the era of the Scientific Revolution, there was a clear tendency to explain extraordinary phenomena by the action of natural causes, which in theology found its meaningful expression in the Protestant concept of the cessation of miracles (cessatio miraculorum) in post-apostolic times, and in philosophy (more precisely, in the philosophico-theological literature), especially in the teachings of B. Pascal, R. Descartes, B. Spinoza, D. Hume and other authors, in an effort to build a rational theology in which the status of a miracle turned out to be very uncertain. On the other hand, the difficulties that arose in science after I. Newton's discovery of the law of universal gravitation and associated with the problem of actio in distans, forced researchers to resort to theological concepts and images in natural-philosophical reasoning, in particular, to refer to the concept of a miracle. The latter circumstance required the development of a new understanding of miracles, namely the concept of “coincidence miracles”, which made it possible to preserve the apologetic functions of miracles and at the same time to neutralize the philosophical and theological criticism of the concept of miracle by B. Spinoza and D. Hume. My aim in this article is to demonstrate that the relationship between theological and scientific (more precisely, natural-philosophical) problems is by no means reduced to the use of theological concepts in the process of the formation of classical science in the mode of general reasoning by analogy or as general ideological statements. Theological concepts turned out to be included in the natural-philosophical discourse on a par with purely physical arguments, and, on the contrary, theological thought had to somehow react to natural-philosophical discoveries, which ultimately led to a mutual adjustment of both natural-philosophical and theological concepts.

Ecosystem approach in legal regulation of biosafety

In Russia, the aim to attain biosafety is declared in the strategic political documents without being adequately addressed in law relating to interaction between human communities and natural systems. To involve the ecological approaches into environmental legislation it seems reasonable to include into the general concept of beneficial quality of the environment the biological health of nature, when the impact of pathogenic, disease generating factors emanated by nature shall be minimized. The legal regulation should be based on the ecosystem and nature-based approach assuming that social development should follow and be in harmony with laws of nature. This approach will allow to upkeep the biological balance and biological health of nature and ensure biological safety of nature for human communities.

LIBERATION AND EMPOWERMENT OR DEBAUCHERY AND EMBOLDENED, IN ANTHROPOECOLOGY

From first writings, a suspiciousness of women is shown towards where the relationship between woman and man (Eve and Adam) is directed. A great historian said: «as soon as women begin to be equal, they will be superior», [Tito Livio, 59 BC. — 17 AD.]. And it is precisely there the error, woman and man, are not equal, each one has its qualities to complement each other, but unfortunately, they have been used to compete for a power that no one can maintain, but it destroys relationships and societies. These sometimes pendular behaviors are contextualized from point of view of Anthropoecology. Feminism is one more current of many there are; Although its purposes are fair and reasonable, it must take care that liberation do not turn into debauchery and empowerment into emboldening, and eliminating millions of femicides that are practiced annually by abortions. Perhaps due to paradigms of interest or because we have become mentally ill, human being has not taken on the task of identifying and defining the laws of nature that should govern their behavior. Animals instinctively only take what is necessary to live, they do not accumulate. Human being because of his greed, takes more than necessary and accumulates, without obeying natural laws. Human being due to his intellectual qualities, is the most destructive and libertine animal. Mistakenly, a competition has been created; influenced by some intellectuals and thinkers, where ideas of all kinds of competition originate, unfortunately in a not very positive way, which are disseminated by the media. Most people say «in this troubled world», excluding themselves from their responsibility for what happen. Way in which concepts are exposed is with intention of questioning, not attacking, to induce a reflection and a reaction on our wrong attitude, evidenced by undeniable problems that we have as a society and damage caused to environment. Only a positive formative education will correct damage that human beings have inflicted on themselves for millennia.

Formation of environmental literacy in an educational organization

Educating ecological literacy and a conscious attitude to the world around us is a long and purposeful process, which is based on the didactic principles of pedagogy and the laws of nature. The problem of the formation of an ecologically cultured and competent personality is now becoming one of the central and significant ones. Environmental literacy consists of such components as environmental knowledge, assessment of the surrounding reality, foreseeing the consequences of human activity in nature, studying all methods of competent nature management and striving for environmental protection. Thus, environmental literacy is a product of environmental education and upbringing. The direct formation of environmental literacy occurs in the process of the purposeful influence of the teacher. An ecologically developing environment in an educational organization should contribute to the development of the student’s cognitive activity, broadening his horizons, ecological and aesthetic development, and the formation of a holistic picture of the world.

Higher Consciousness Management: Transcendence for Spontaneous Right Action

Business organizations, managers, and all of us need to adapt to a rapidly evolving socio-technical environment and to the climate change and other environmental crises we are all facing. Managers, and all of us, need to engage with the opportunities and threats posed by exponential development of technologies of production, distribution, and consumption and with innovative, and sometimes, risky approaches to dealing with climate change and other aspects of global unsustainability. Managers, and all of us, would do well to unlearn self-limiting beliefs and utilize the highest potential of themselves and their teams to generate visionary designs that will guide pro-social and environmental behaviors toward a flourishing world. We call Higher Consciousness Management (HCM) a way of being and operating that enables managers and others to tap into the source of unbounded potential within themselves. In essence, managers could benefit from transcending surface-level reality and developing problem-solving capabilities with adaptability, creativity, empathy, and vision. The V-theory of transcendence models a wide range of contemplation and meditation techniques to transcend surface reality and connect with pure consciousness, which is the unified field of all the laws of nature. This paper presents three key principles for HCM, and some ways of developing those capabilities in organizations. We model HCM using two case studies, and outline a vision of what HCM might portend for the future.

E. Schrödinger’s 1931 paper “On the Reversal of the Laws of Nature” [“Über die Umkehrung der Naturgesetze”, Sitzungsberichte der preussischen Akademie der Wissenschaften, physikalisch-mathematische Klasse, 8 N9 144–153]

We present an English translation of Erwin Schrödinger’s paper on “On the Reversal of the Laws of Nature‘’. In this paper, Schrödinger analyses the idea of time reversal of a diffusion process. Schrödinger’s paper acted as a prominent source of inspiration for the works of Bernstein on reciprocal processes and of Kolmogorov on time reversal properties of Markov processes and detailed balance. The ideas outlined by Schrödinger also inspired the development of probabilistic interpretations of quantum mechanics by Fényes, Nelson and others as well as the notion of “Euclidean Quantum Mechanics” as probabilistic analogue of quantization. In the second part of the paper, Schrödinger discusses the relation between time reversal and statistical laws of physics. We emphasize in our commentary the relevance of Schrödinger’s intuitions for contemporary developments in statistical nano-physics.

Understanding and Synergy: A Single Concept at Different Levels of Analysis?

Biological systems differ from the inanimate world in their behaviors ranging from simple movements to coordinated purposeful actions by large groups of muscles, to perception of the world based on signals of different modalities, to cognitive acts, and to the role of self-imposed constraints such as laws of ethics. Respectively, depending on the behavior of interest, studies of biological objects based on laws of nature (physics) have to deal with different salient sets of variables and parameters. Understanding is a high-level concept, and its analysis has been linked to other high-level concepts such as “mental model” and “meaning”. Attempts to analyze understanding based on laws of nature are an example of the top-down approach. Studies of the neural control of movements represent an opposite, bottom-up approach, which starts at the interface with classical physics of the inanimate world and operates with traditional concepts such as forces, coordinates, etc. There are common features shared by the two approaches. In particular, both assume organizations of large groups of elements into task-specific groups, which can be described with only a handful of salient variables. Both assume optimality criteria that allow the emergence of families of solutions to typical tasks. Both assume predictive processes reflected in anticipatory adjustments to actions (motor and non-motor). Both recognize the importance of generating dynamically stable solutions. The recent progress in studies of the neural control of movements has led to a theory of hierarchical control with spatial referent coordinates for the effectors. This theory, in combination with the uncontrolled manifold hypothesis, allows quantifying the stability of actions with respect to salient variables. This approach has been used in the analysis of motor learning, changes in movements with typical and atypical development and with aging, and impaired actions by patients with various neurological disorders. It has been developed to address issues of kinesthetic perception. There seems to be hope that the two counter-directional approaches will meet and result in a single theoretical scheme encompassing biological phenomena from figuring out the best next move in a chess position to activating motor units appropriate for implementing that move on the chessboard.

Yes, the Universe Is on Our Side

Lonergan’s question is for all of us, including religious believers. The process philosophy of Alfred North Whitehead renders the yes plausible, allowing us to understand the universe as more than dead matter and blind forces. There is no possibility of a final proof in answering Lonergan’s question, but there is knowledge. Kronman is not only the culmination of the no, he is the commencement of the yes. Accepting mortality engenders all human possibilities, including tenderness. The universe is emergent and creative. In its processes, the universe moves in the direction of life, complexity, intelligence, and morality. The stability and universality of the laws of nature support a friendly universe. The Earth maintains conditions for life. Quantum physics demonstrates our connection to matter. History is not circular but directional. Human life is purposeful. None of this is accidental.

The Science of Stories: Human History and the Narrative Philosophy of Science

<p>There is a pronounced tendency within contemporary philosophy of history to think of historical knowledge as something apart from the kind of knowledge generated in the sciences. This has given rise to a myriad of epistemological issues. For if historical knowledge is not related to the scientific, then what is it? By what logic does it proceed? How are historical conclusions justified? Although almost the entirety of contemporary philosophy of history has been dedicated to such questions, there has been little real and agreed upon progress. Rather than fire yet another salvo in this rhetorical war, however, this thesis wishes instead to examine what lies beneath the basic presumption of separatism which animates it. Part One examines several paradigmatic examples of twentieth century philosophy of history in order to identify the grounds by which their authors considered history fundamentally different in kind from the sciences. It is concluded that, in each case, the case for separatism fows from the pervasive assumption that any body of knowledge which might rightly be called a science can be recognised by its search for general laws of nature. As history does not seem to share this aim, it is therefore considered to be knowledge of a fundamentally different kind. This thesis terms this the "nomothetic assumption." Part Two argues that such nomothetic assumptions are not an accurate representation of either scientific theory or practice and therefore that any assumption of separatism based upon them is unsound. To do this, examples of acknowledged scientific problems from the biological and geological sciences which do not involve the use of general laws are examined, with the aim of discovering how these historical disciplines are able to do the work of explanation in their absence. They do so, it is concluded, through a mechanism of epistemic (as opposed to literary) narrative. Having thus identified how historical sciences proceed without making direct use of laws, Part Two then generalises this model of scientific narrative and shows how it can be used to model existing practices in human history. This conclusion has far-reaching consequences, for it brings a single definition, method, and logic of confirmation to all studies of the past – whether traditionally acknowledged as scientific or historical. Thus all historical enquiries proceed by a common logic and by a common method. This effectively and definitively places human history among the sciences, without the need for the kind of radical transformation past attempts to do this have required.</p>