This study aims to examine the Islamic Theological School that was opened in Nicosia back in 1932 to meet the chaplain needs of the Cypriot Muslims. In this context, how the Islamic Theological School was welcomed among the groupings of the period, its physical structure, teaching staff, and students were all addressed within the framework of the education program and the closure process. The "Foundation Files" in the National Archives and Research Department in the TRNC and (...) the newspaper collections of the period and the "British Colonial Documents" in the Archives of the General Directorate of the Foundations of Cyprus are the main sources of our research. Documentation method, which is one of the qualitative research methods, was used in the study. In this context, the documents that could be accessed in the researches related to the subject of the study are examined and described for the objectives of the study. In conjunction with the madrasas in Cyprus becoming dysfunctional until the end of the 1920s, the wrecked Great Madrasah building in Nicosia, which had the purpose of training personnel such as imams, preachers, chaplains and muezzins for the mosques, was demolished and a school called Islamic Theological School was built instead. The opening of the Islamic Theological School led to important debates between the two opposition groups of the time, the Halkçılar and the Evkafçılar. Halkçılar are the group of people who advocate the adoption of the revolutions and reforms of the newly established Turkish Republic also by Turkish Cypriots. For this reason, they strongly criticized the opening of the Islamic Theological School on the grounds that it would cause reactionism and bigotry. On the other hand, the concept of Evkafçılar is used for people who represent tradition and are close to the current British rulers. Evkafçılar advocated the opening of the Islamic Theological School by stating that it was a social need. Accordingly, both groups used the press effectively as a means of conveying their own thoughts. The halkçı group used the newspapers called "Söz" and "Masum Millet" and the evkafçılar group used the newspaper called "Hakikat" as a means to convey their views to the society. In the shadow of the discussions between the two groups, the Islamic Theological School, which was built in 1932 in place of the wrecked Great Madrasah building in the northeast of Selimiye (Hagia Sofia) Mosque in Nicosia, was built as a single-floor building and a gable roof system was used on its roof. Funds were appropriated by Education (Hatib Ahmed Efendi) Foundation for supplying the school's materials such as tables, chairs, cabinets, sofas, and armchairs. In 1932, when the Islamic Theological School began educating, there were only three professors and one teacher in its teaching staff. Hürremzâde Hakkı Efendi, one of the professors, was both the school director and the Fatwa Emin. One of the other professors was an imam and the other one was a fatwa clerk. And Muallim Ahmed Fehim Efendi undertook the duty of imamate. According to the documents examined, the aforementioned faculty members have taught religious and human sciences-oriented courses in the school. As far as we can identify from the documents open to research in the archives, in the years between 1932 and 1950, when the Islamic Theological School was open, a total of 11 students were educated in this school. In the first year of this school, which started education with three students only, students were given a monthly scholarship of 15 shillings. In addition, the students were both able to practice as assistants to muezzins in the mosques during the month of Ramadan and they were also provided with economic support. After graduation, the students were nominated as imams, muezzins and devirhan. The Islamic Theological School was closed in 1950 because there was no student demand. Despite the fact that 11 people received education in 18 years between the school's opening year 1932 and 1950, and the annual reports published by General Directorate of Foundations stated that the Islamic Theological School continued its services satisfactorily under the upervision of its Fatwa Emin, these statements were unrequited in reality. The Islamic Theological School started to serve in the shadow of the debates between the opposition groups of its time. The parties of the discussions are divided into two groups: Halkçılar and Evkafçılar. The first group opposed the opening of the school by claiming that the financial resources of the General Directorate of Foundations would be spent unnecessarily and that the students to be educated would be raised with reactionism and bigoted ideas. The second group, Evkafçılar, approached the issue with a need-centred approach and defended the necessity of a school to educate religious officials. The mentality of the populist group reflects the ideology of the young Turkish Republic and this is clearly seen in their defence mechanisms. Evkafçılar, on the other hand, did not pay the required attention to the Theological School despite their discourses of necessity. As a result, the power struggle of these two groups aiming to hold the leadership of the Turkish Cypriots caused the Theological School to be adversely affected. Very low salaries of religious officials working in existing mosques and low fees being paid to the graduates of the Theological School who were employed in mosques were other factors that reduced the demand for Theological School. As a result, those who saw low-paid religious officials who had difficulty even getting along did not seek education to become religious officials and their families never pointed such way to them. The fact that a very limited number of students attended Theological School did not lead General Directorate of Foundations to alternative solutions. As the Islamic Theological School was not well organized, the issue of religious officials was felt more and more by the muslim people in the following years in Cyprus where many villages do not even have religious officials. (shrink)

This study aims to present how a religious education is given in the formal education institutions while Turkish Cypriots are under British administration. In this context, studies were conducted to clarify the issue by using the method of documentation based on the supplied documents from the archives of Turkey and the TRNC and printed works, periodicals and reports. The educational institutions of the Turkish Cypriots continued the tradition that they obtained from the Ottoman Empire under the British (...) administration. During this period, sıbyan schools-primary schools, rushdiyyeh-secondary schools, idadi-high schools and madrasahs constitute the formal education institutions of Turkish Cypriots. Religious education courses were taught in the primary schools of these formal education institutions until the end of the British administration. In secondary and high schools, while religion courses were given for many years, this course was removed from the curriculum after 1942-1943 academic year. The madrasahs, another formal education institution of the period, have lost their effectiveness with the increase of the rushdiyyeh-secondary schools as of the beginning of the 20th century and in the 1920s, all of them were closed except the Peristerona Madrasah. With the death of the teacher of the Peristerona Madrasah in 1940, this madrasah also vanished. (shrink)

In this article we aim to open a new line of debate about religion in public schools by focusing on religious ideals. We begin with an elucidation of the concept ‘religious ideals’ and an explanation of the notion of reasonable pluralism, in order to be able to explore the dangers and positive contributions of religious ideals and their pursuit on a liberal democratic society. We draw our examples of religious ideals from Christianity and Islam, because these (...) religions have most adherents in Western liberal democracies that are the focus of this article. The fifth and most important section ‘‘Reasonable pluralism and the inclusion of religious ideals in public secondary schools’’ provides three arguments for our claim that public schools should include religious ideals, namely that they are important to religious people, that they are conducive for the development of pupils into citizens of a liberal democracy, and that the flourishing of pupils as adults is advanced by encountering religious ideals. We also offer a more practical reason: religious ideals can more easily be included within public education than religious dogmas and rules. (shrink)

Upon abolition of the sultanate, proclamation of the Republic, and termination of the seemingly existing caliphate position, the 1921 Constitution was replaced with the 1924 Constitution, which would remain in full force until 1961. It is observed that as a result of all such consecutive developments, the no. 677 Law on Preclusion and Abolition of Lodges, Zawiyahs, Tomb Keepers and Some Titles, which had been presented to the assembly with a bill prepared by Refik Koraltan, a member of the parliament (...) from Konya province, along with his friends, accepted in November 30th, 1925 and published in the official gazette in December 13th, 1925, interrupted, in general, the religious Turkish music; and in particular, the music of Mevleviyeh and Bektashism cults -lodge/dervish music- during the production stages, which has been determined to be directly connected with the following problems to be dealt with, and which will constitute the focus of our study. Therefore, our "Music Policies in Turkish Single-party Era: Religious Music Example" titled study, as mentioned above, has been the subject of the research concentrated around especially the no. 677 Law came into force in December 13th, 1925, accepted with a bill, within the scope of transitions paving the way for the proclamation of the republic, and legitimacy of various revolutions implemented, and it is important that the effects of the political mobility experienced in our country between 1923 and 1950 during the single-party era on our society, and the extent of such effects on the music life, in particular Turkish religious music education, culture and art in our country can be observed and evaluated. (shrink)

Education is one of the unique ways for reaching the level of contemporary civilizations. With this understanding, the new education system was put into practice after the promulgation of the Republic. The manner of giving religious education and whether this education should be given or not has been controversial in this system and the effects of such discussions have continued until today. The revolutionary staff, who believe that one of the most important spheres that revives and unites a society (...) is religion and that such an important and valuable aspect should be under the state control, shut down madrasahs and wanted to transform Imam-Hatip schools into theological schools. The source of debates that have reached the present day has been shaped in this process. In this study, the approach of Mustafa Kemal Atatürk and the new education system to religious education was evaluated. Archival documents, newspapers, journals and copyright works were reviewed during the research process. (shrink)

-/- Title: The Cultural Legacy of Colonization and Religion: How History Shapes National Identity -/- Introduction -/- Culture is the soul of a nation—it defines its language, values, art, traditions, and social behaviors. However, the culture of many modern nations has been heavily influenced by external forces, especially colonization and religion. Colonization often entailed political conquest, economic control, and cultural dominance. Religion—especially Christianity and Islam—was both a motivation and a tool used during colonial rule. As a result, colonized societies saw (...) profound changes in their identities, traditions, and ways of life. This essay examines how colonization and religion have deeply shaped national cultures, using the Philippines, India, Nigeria, Latin America, and South Africa as comprehensive case studies. -/- I. Colonization as a Shaper of Culture -/- A. The Philippines (Spanish and American Colonization) The Philippines offers a striking example of how colonization reshapes a nation’s culture. Spain colonized the Philippines for over 300 years (1565–1898). During this period, Spanish influences became embedded in every aspect of Filipino life. Spanish architecture introduced baroque-style churches, plazas, and fortresses. Filipino names and surnames were Hispanicized, such as “Santos,” “Reyes,” and “Garcia.” The Spanish introduced a feudal system where native Filipinos became tenant farmers working under local elites, or “principalia.” -/- In 1898, the Americans took over the Philippines after defeating Spain. This ushered in another wave of cultural transformation. The American influence led to the introduction of the English language, a public school system, and Western-style democracy. Today, the Philippines is one of the largest English-speaking nations in Asia, and its legal, political, and educational systems still reflect its colonial past. -/- B. India (British Colonization) India was under British rule for nearly 200 years (1757–1947). The British imposed their administrative systems, restructured Indian education, and introduced Western legal codes. English became the language of governance, education, and intellectual discourse. -/- At the same time, colonization disrupted Indian industries like textiles while promoting British imports, which altered economic and social structures. However, British rule also fostered Indian nationalism. Thinkers like Rabindranath Tagore and Mahatma Gandhi used Western ideals like liberty and justice alongside traditional Indian values to advocate for independence. Today, India’s legal system, parliamentary democracy, and even its railway network are colonial legacies, deeply entwined with its post-colonial identity. -/- C. Africa (Scramble for Africa) During the late 19th and early 20th centuries, Africa was divided by European powers during the “Scramble for Africa.” In Nigeria, British colonization created artificial borders that merged various ethnic groups—Hausa-Fulani (Muslim), Yoruba (mixed), and Igbo (Christian). The British ruled indirectly through local chiefs, restructuring tribal societies and economies. English became the language of the elite, while indigenous languages were suppressed in formal institutions. -/- Even after independence, many African countries retained European languages (French, English, Portuguese) as their official languages. These linguistic and administrative choices continue to influence national unity, class divisions, and access to power. -/- II. Religion as a Cultural Force -/- A. The Role of Christianity in the Philippines and Latin America Religion was not just an accompaniment to colonization—it was a core component. In the Philippines, Catholicism was deeply embedded by Spanish missionaries. Today, over 80% of Filipinos identify as Roman Catholic. Religious practices like Simbang Gabi (pre-Christmas dawn masses), Semana Santa (Holy Week), and town fiestas in honor of saints reflect a synthesis of Spanish Catholicism with native customs. -/- Similarly, Latin American countries like Mexico, Peru, and Brazil were profoundly influenced by Spanish and Portuguese colonizers. Catholic churches were built on top of indigenous temples, and native religions were suppressed. However, elements of indigenous spirituality merged with Catholic traditions. The Virgin of Guadalupe in Mexico became a unifying figure, representing both the Christian faith and native identity. In Brazil, Candomblé, a syncretic religion blending African traditions and Catholic saints, emerged as a cultural resistance to slavery and colonization. -/- B. Christian Missions in Africa Christianity expanded significantly in Sub-Saharan Africa due to European missionary activity. In countries like Kenya, Uganda, and Ghana, missionaries built churches, schools, and hospitals. These institutions played a major role in education and healthcare, but also in reshaping cultural values. African traditional religions were often labeled as “pagan” and discouraged. -/- However, Christianity also became a source of empowerment. African leaders like Desmond Tutu of South Africa and Kwame Nkrumah of Ghana combined Christian ethics with liberation theology to fight for justice and independence. -/- C. Religious Pluralism in India In India, while Christianity spread under colonial rule, religious diversity remained robust. Hinduism, Islam, Sikhism, Jainism, and Buddhism continued to flourish. British missionaries established Christian schools, which educated a new Indian elite. Figures like Swami Vivekananda and Sri Aurobindo responded by reviving and modernizing Hindu philosophy, integrating it with nationalistic fervor. Gandhi’s message of ahimsa (nonviolence) was influenced both by Hindu Jain teachings and Christian values. -/- III. Cultural Hybridity and Identity Conflict -/- Colonization and religion often produced hybrid cultures, but not without conflict. -/- In the Philippines, young people celebrate both Western holidays like Halloween and Valentine’s Day alongside Catholic feasts and indigenous rituals. The Tagalog language is now filled with Spanish and English loanwords. This cultural blending has created both a unique Filipino identity and debates about authenticity and decolonization. -/- In Nigeria, religious divisions caused by colonial favoritism have contributed to ethno-religious conflicts between the predominantly Muslim North and Christian South. The legacy of dividing tribes and prioritizing Christian education in the South led to disparities that fuel contemporary tensions. -/- In South Africa, apartheid was a colonial system justified in part by Dutch Reformed Christian ideology. Today, while Christianity remains influential, there is an ongoing effort to revive and celebrate Zulu, Xhosa, and other African cultural traditions suppressed under colonial rule. -/- Conclusion -/- The cultures of colonized countries bear the deep marks of colonization and religion. Colonization altered languages, governance, education, and economy, while religion reshaped belief systems and daily life. Yet, the story Is not one of total loss. Many societies creatively blended imposed traditions with indigenous ones, forming hybrid cultures that reflect both resistance and adaptation. -/- Understanding these historical dynamics is crucial not only for appreciating modern national cultures but also for addressing ongoing challenges related to identity, inequality, and post-colonial recovery. The impact of colonization and religion is not a distant memory—it lives on in every language spoken, every holiday celebrated, and every institution that shapes our lives today. -/- . (shrink)

In this chapter, I elaborate an idealized type of Islamic philosophy of education and epistemology. Next, I examine the crisis that Islamic schools face in Western societies. This will occur on two fronts: (1) an analysis of the relationship (if any) between the philosophy of education, the aspirations of school administration, and the actual character and practice of Islamic schools; and (2) an analysis concerning the meaning of an Islamic curriculum. To the first issue, I argue (...) that there exists a disjuncture between Islamic educational ideals (as expressed by Muslim philosophers of education), the aspirations of school administrators, and the manner in which Islamic schools operate in practice. Concerning the second item, I argue that Islamic schools, notwithstanding their own insistent claims, must struggle to define what an Islamic education entails that is uniquely distinctive to Islamic schools. Finally, I argue that Islamic educators need to encourage open-minded discussions concerning issues on which there is no settled opinion. I illumine this discussion by drawing upon minority Muslim voices that encourage further dialogue and debate. Above all else, this chapter is an attempt to highlight the challenges that Muslim educators in the West face as they aim to reconcile an idealized caricature of Islamic philosophy of education with the on-the-ground needs of Muslim children socialized in a non-Islamic society. (shrink)

................English....................... The purpose of this study is to reveal university students’ perceptions regarding Holy Qur’an through metaphors. The survey group of study consists of 194 participants who were studying in Theology Department and Social Service Department at Gümüşhane University in the 2014-2015 academic terms. Both quantitative and qualitative methods are used together. The study’s data was collected through a form with the phrase “The Holy Qur’an is similar/like…, because...” and some demographical variables. The Content Analysis Technique was used to interpret (...) data. Results of this study determined that 44 different metaphors regarding Holy Qur’an were given by participants. Theme of these metaphors were compiled as 9 categories consisting of directional, life source, explanatory, key, protective, curative, instructive, speech, and other categories. Top metaphors are in the directional, life source and explanatory categories. Key words are metaphor, perception, The Qur’an perception, religious concepts, and religious symbols. Getting data through comprehensive and in-dept analysis can help to have information about concepts of holy books in the human mind. The purpose of this study is to pick out perceptions of university students with regard to the Holy Qur’an through metaphors. For this reason, these questions are searched by researchers: 1) What are the metaphors which used by university students on description of perceptions regarding the Holy Qur’an? 2) How are the metaphors regarding the Holy Qur’an categorized in terms of common characteristics which produced by university students? 3) Are there any links between socio-demographic variables and composed metaphoric categories? One of the qualitative data collection technics, data collecting through metaphors method is used, and is asked open-ended question in the study. Picking up similarities and diversities under thematic topics is quite easy in the method. Therefore, this method has a functional feature in the sociology, psychology and anthropology, and it gives a wealthy and qualified image about matter, phenomenon, event and situation (Yıldırım & Şimşek 2005, 212). The target population of the study consists of students who were taking education at Gümüşhane University. Easily accessible and availability principles pursued in the sample choosing. In the distribution of participants according to the demographical features, females have 61.9 percent (n:120) and males have 38.1 percent (n:74) in terms of gender. Students who graduated from religious vocational high school is 61.3 percent (n:119), and others who from other high schools is 38.7 percent (n:75) in terms of graduated from different high schools. Students in theology department have 68.0 percent (n:132), and students who were educated in the social service department have 32.0 percent (n:62). Research data is gathered through survey form includes “The Holy Qur’an is like/similar to…, because…” sentence and demographical variabilities. Data, gathered from 194 survey forms, is transferred to the Excel and the SPSS program. In an attempt to reliability of study, gathered metaphors is examined by four area expert. Frequencies (f) and percentages (%) is taken into consideration in the process of replacing metaphors to the tables. Data analysis technique is used on the getting relationships and explaining gathered data, while content analysis technique is used on the interpreting of data. The SPSS program is used in the analysis of quantitative data. Obtained data from the surveys and composed categories is associated with descriptive statements in the verses of the Holy Qur’an. In the composed categories demonstrate distribution of produced 44 different metaphors with regard to the Holy Qur’an as 9 categories. According to this, the sample is represented in the categories as 64.4 % (f:125) is in the ‘directional’, 11.3 % (f:22) is in the ‘life source’, 7.7 % (f:15) is in the ‘explanatory’, 3.1 % (f:6) is in the ‘key’, 3.1 % (f:6) is in the ‘protective’, 2.1 % (f:4) is in the ‘curative’, 2.1 % (f:4) is in the ‘instructive’, 2.1 % (f:4) is in the ‘speech’ and 4.1 % (f:8) is in the ‘other’ categories. Distributions of composed categories are represented according to common characteristics as frequencies and percentages in the next tables. In the distribution of produced metaphors in the ‘directional’ category, university students produced 7 different metaphors (f:125). Frequencies of produced metaphors in the category are such that: guide (f:41), advisor (f:25), mentor (f:19), compass (f:16), road map (f:8), route (f:3) and other (f:13). According to the result, it is understood that aspects of guide, advisor, mentor and compass stood mostly out in the category. In the ‘life source’ category, 6 different metaphors (f:22) is developed by participants. Developed metaphors’ frequencies in the category are the following: life (f:4), lifeblood (f:4), weather (f:2), water (f:2), inheritance (f:2) and others (f:7). So, life and lifeblood aspects stood mostly out in the category. In the ‘explanatory’ category, 5 different metaphor (f:15) is developed by participants. Frequencies of produced metaphors in the category are such that: light (f:5), sun (f:3), flashlight (f:2), torch (f:2) and other (f:3). According to the result, it is understood that aspects of light and sun stood mostly out in the category In the ‘protective’ category, 5 different metaphors (f:6) is developed by participants. Frequencies of produced metaphors in the category are such that: saver (f:2), lifeguard (f:1), hereafter-saving (f:1), escapeway (f:1) and branch to catch (f:1). According to the result, it is understood that aspect of saver stood mostly out in the category. In the ‘instructive’ category, 4 different metaphors (f:6) is developed by participants. Frequencies of produced metaphors in the category are such that: reference book (f:1), dictionary (f:1), priceless book (f:1) and life encyclopedia (f:1). In the ‘speech’ category, it is seen that 4 different metaphors (f:6) is developed by participants. Frequencies of produced metaphors in the category are such that: divine message (f:1), speaking truth (f:1), Allah’s dialogue with us (f:1) and final word (f:1). In the ‘key’ category, 3 different metaphors (f:6) is developed by participants. Frequencies of produced metaphors in the category are such that: a key (f:4), the key of heaven (f:1) and the key of salvation (f:1). In the ‘curative’ category, 2 different metaphors (f:4) is developed by participants. Frequencies of produced metaphors in the category are such that: a pill (f:3) and doctor (f:1). In the ‘others’ category, 8 different metaphors (f:8) is developed by participants. Frequencies of produced metaphors in the category are such that: world (f:1), the friend of lonely passenger (f:1), the tree with fruit (f:1), hereafter (f:1), priceless treasure (f:1), miracle (f:1), philosophy (f:1) and mirror (f:1). Participants composed of 44 different metaphors regarding the Holy Qur’an. The metaphors were summed up in the 9 categories as ‘directional’, ‘life source’, ‘explanatory’, ‘key’, ‘protective’, ‘curative’, ‘instructive’, ‘speech’ and ‘other’ To results of the study; guide, advisor, mentor and compass aspects of the Qur’an came into prominence at most in the ‘directional’ category, when life and lifeblood aspects of the Qur’an came into prominence at most in the ‘life source’ category. Light and sunny aspects of the Qur’an came into prominence at most in the ‘explanatory’ category, while saver aspect of the Qur’an came into prominence at most in the ‘protective’ category. Instructive aspect of the Qur’an came into prominence at most in the ‘instructive’ category. Speech aspect of the Qur’an came into prominence at most in the ‘speech’ category, while key aspect of the Qur’an came into prominence at most in the ‘key’ category. Moreover, pill aspect of the Qur’an came into prominence at most in the ‘curative’ category. Whatsoever world, friend of single traveler, tree with fruit, hereafter, priceless treasure, miracle, philosophy and mirror aspects of the Qur’an came into prominence at most in the ‘other’ category. It is inferred that significant relationships between demographic variables and metaphor categories. In terms of major variable; theology students were composed of more metaphor in the ‘explanatory’ and ‘instructive’ categories, while social service students were composed of more metaphor in the ‘life source’ category. In terms of gender variable; females composed of more metaphor in the ‘curative’ and ‘other’ categories, while males composed of more metaphor in the ‘directional category. In terms of graduating high school variable, students who graduated from religious vocational high school composed of more metaphor in the ‘key’ and ‘speech’ categories, when students who graduated from other high school composed of more metaphor in the ‘directional’ category. Whatsoever, in terms of having the Qur’an education in their life status variable, had the Qur’an education in their life students composed of more metaphor in the ‘curative’ and ‘other’ categories, while other group composed of more metaphor in the ‘directional’. Moreover, in terms of perception of subjective religiousness, students who think themselves are ‘religious’ composed of more metaphor in the ‘key’ and ‘other’ categories, while students who think themselves are ‘less religious’ composed of more metaphor in the ‘explanatory’ category. In terms of perception of family religiousness, students who think own family ‘less religious’ composed of more metaphor in the ‘directional’ and ‘life source’ categories, when students who think own family ‘religious’ composed of more metaphor in the ‘key’ category. It can be suggested by the results of this study; perception of the Qur’an can be studied with the different study techniques, or it can be studied in the different research groups with the same technique. Muslims’ perceptions regarding the Holy Qur’an can be examined with intercultural comparative studies. Perceptions regarding the Holy Qur’an can be researched through interviews. Members’ perception regarding holy book that have different religious faith can be comparatively examined. Individuals’ perceptions regarding different religious concepts can be studied through metaphors. .................. Turkish...................Bu araştırmanın amacı üniversite öğrencilerinin Kur’an-ı Kerim’e ilişkin algılarını metaforlar aracılığıyla ortaya çıkarmaktır. Araştırmanın çalışma grubunu, 2014-2015 eğitim öğretim yılında Gümüşhane Üniversitesi İlahiyat Fakültesi ve Sosyal Hizmetler bölümünde öğrenim gören 194 katılımcı oluşturmaktadır. Araştırmada nitel ve nicel yöntemler birlikte kullanılmıştır. Araştırma verileri, “Kur’an-ı Kerim……gibidir, çünkü……” cümlesini ve demografik değişkenleri içeren bir form aracılığıyla toplanmıştır. Verilerin analizi ve yorumlanmasında içerik analizi tekniği kullanılmıştır. Araştırmada Kur’an’a ilişkin 44 farklı metafor geliştirildiği tespit edilmiştir. Bu metaforlardan ‘yönlendirici’, ‘yaşam kaynağı’, ‘açıklayıcı’, ‘anahtar’, ‘koruyucu’, ‘öğretici’, ‘derman’, ‘kelam’ ve ‘diğer’ olmak üzere 9 farklı kategori oluşturulmuştur. Üretilen metaforların ‘yönlendirici’, ‘yaşam kaynağı’ ve ‘açıklayıcı’ kategorilerinde yoğunlaştığı görülmüştür. Demografik değişkenler ile metafor kategorileri arasındaki ilişkiyi ortaya çıkarmak araştırmanın ikincil amaçlarındandır ve bu yönüyle sonuçlar değerlendirildiğinde değişkenler ile kategoriler arasında anlamlı ilişkiler olduğu tespit edilmiştir. Demografik değişkenler ile kategori ilişkisinde fakülte değişkeni açısından ilahiyat öğrencileri ‘açıklayıcı’ ve ‘öğretici’ kategorilerinde daha fazla metafor üretirken sosyal hizmet öğrencileri ‘yaşam kaynağı’ kategorisinde daha fazla metafor üretmiştir. Cinsiyet değişkeni açısından ise kız öğrenciler ‘derman’ ve ‘diğer’ kategorilerinde daha fazla metafor üretirken erkek öğrenciler ‘yönlendirici’ kategorisinde daha fazla metafor üretmiştir. Lise mezuniyeti açısından bakıldığında da İHL’den mezun olanlar ‘anahtar’ ve ‘kelam’ kategorilerinde daha fazla metafor üretirken diğer lise mezunları ‘yönlendirici’ kategorisinde daha fazla metafor üretmiştir. Kur’an Kursu eğitimi alma değişkeni açısından ise Kur’an kursu eğitimi alanlar ‘derman’ ve ‘diğer’ kategorilerinde daha fazla metafor üretirken Kur’an Kursu eğitimi almayanlar ‘yönlendirici’ kategorisinde daha fazla metafor üretmiştir. Ayrıca öznel dindarlık ve aile dindarlık algılarıyla metafor kategorileri arasında da anlamlı ilişkiler elde edilmiştir. (shrink)

This chapter aims to lay out a map of the diverse epistemological perspectives within the Islamic theological tradition, in the conceptual framework of contemporary analytic philosophy of religion. In order achieve that goal, it aims to consider epistemological views in light of their historic context, while at the same time seeking to “translate” those broadly medieval perspectives into contemporary philosophical language. In doing so, the chapter offers a succinct overview of the main epistemic trends within the Islamic (...) theological tradition concerning religious epistemology. The chapter is divided into two main sections designated for discussions of differing accounts found in distinct trends of the tradition, namely the Rationalist and Traditionalist trends. The discussion concerning the Rationalist trend focuses on the philosophical-theologians of the dominant Mu’tazilite, Ash’arite, and Maturidite schools. The section on Islamic Traditionalism focuses on the Atharite scripturalism of Ibn Qudāma, and in particular the thought of Ibn Taymiyya. In order to map out these historic positions in light of contemporary religious epistemology, reference is made to a threefold typology of current views in the literature: (1) theistic evidentialism, (2) reformed epistemology, and (3) fideism. As such, the remainder of the chapter will attempt to outline the different approaches toward religious epistemology in the Islamic theological tradition with this threefold typology in mind. (shrink)

-/- A World Without Organized Religion: An Exploration of Its Potential Impact on Society, Education, and History -/- Introduction -/- The role of organized religion in shaping human civilization is profound and undeniable. Religion has historically been a cornerstone of society, influencing governance, culture, education, morality, and psychology. However, the prospect of a world without organized religion prompts a series of critical questions: How would such a world function? What would be the societal, educational, and historical consequences of the absence (...) of organized religious institutions? This paper seeks to explore the potential implications of a world without organized religion by analyzing its effects through the lenses of history, education, psychology, and society. -/- Historical Impact: The Role of Religion in Shaping Civilization -/- Organized religion has played a central role in the development of human history, serving as a source of social cohesion, legal authority, and cultural identity. From the Roman Empire’s adoption of Christianity to the Islamic Caliphates and the Catholic Church’s influence on European politics, religion has often provided the framework for political legitimacy (Armstrong, 2006). In a world without organized religion, many of these power structures would have been redefined. Monarchs and rulers who once derived their legitimacy from divine right would have likely needed to find alternative sources of authority, such as meritocracy or philosophical principles. -/- Additionally, organized religion has been a major catalyst for conflict throughout history. The Crusades, religious wars, and modern-day sectarian violence (Juergensmeyer, 2003) have all been driven by religious ideologies. Without religion as a central organizing principle, these conflicts may not have occurred, or they may have taken on different forms. However, this does not mean that the absence of religion would eliminate all forms of ideological conflict; political or economic struggles may have replaced religious disputes as the driving forces behind violence and division. -/- Moreover, religion has often acted as a gatekeeper for intellectual inquiry, either supporting or hindering scientific and philosophical progress. The historical persecution of figures such as Galileo (Finocchiaro, 1989), whose scientific views contradicted church doctrine, illustrates the conflict between religious authority and intellectual freedom. In a world without organized religion, intellectual exploration may have advanced more swiftly, with fewer barriers to the dissemination of new ideas. -/- Educational Shifts: The Absence of Religious Doctrine in Learning -/- In the educational domain, organized religion has historically influenced curricula and pedagogical approaches. Religious doctrines often shape what is taught in schools, influencing everything from the teaching of science to the moral education of children. In a world devoid of organized religion, education would likely be entirely secular. Instruction would focus on subjects such as logic, natural science, ethics, and critical thinking, free from the constraints of religious dogma (Nussbaum, 2010). Without religious guidelines, educational systems might have prioritized reason and empirical evidence over faith-based narratives. -/- The secularization of education would also likely have profound social consequences. In many societies, religious institutions historically controlled access to education, often excluding certain groups based on gender, class, or caste. In the absence of religious authority, the universal right to education may have been realized earlier, leading to greater literacy and gender equality (Nussbaum, 2010). Furthermore, education in a non-religious world would likely place greater emphasis on the natural world, encouraging students to explore systems thinking and scientific inquiry as opposed to relying on theological explanations for existence. -/- Psychological Considerations: The Search for Meaning Without Religion -/- Religion has long provided individuals with answers to existential questions, offering comfort, purpose, and a moral framework. In its absence, individuals would continue to search for meaning in life, but they may turn to secular philosophies, art, or personal experiences to fill the void. The loss of religious structures may prompt people to seek meaning through alternative sources, such as humanist ideals, existential philosophy, or mindfulness practices (Frankl, 1959). Such an approach could encourage individuals to live authentic lives based on personal values, empathy, and responsibility, rather than adherence to prescribed religious norms. -/- Psychologically, the absence of religion could have both positive and negative effects. On one hand, the absence of doctrines that instill fear—such as the concepts of sin, eternal punishment, and divine judgment—could lead to a reduction in guilt and anxiety, fostering a more intrinsic motivation for moral behavior (Ellis, 1980). On the other hand, individuals may face greater existential uncertainty, as religion often provides clear answers to questions about the afterlife, the meaning of life, and moral decision-making. Psychological coping mechanisms such as meditation, therapy, or secular rituals could emerge to help individuals navigate these challenges (Haidt, 2012). -/- Societal Impact: The Reconfiguration of Communities and Moral Systems -/- In terms of societal organization, the absence of organized religion would fundamentally alter how communities form and function. Religious institutions have historically been a source of social cohesion, providing a sense of community and shared values. In the absence of these institutions, new forms of community would likely emerge, rooted in secular or humanistic ideals. These new communities might prioritize empathy, social responsibility, and collective action over adherence to religious beliefs (Kurtz, 2000). -/- Without the influence of religious doctrine, moral and ethical frameworks would evolve around secular humanism or natural law (Kurtz, 2000). Such systems emphasize the inherent dignity of all individuals, the importance of justice, and the need for social cooperation. In a secular society, ethics would be grounded in reason and empathy rather than divine command, and moral decision-making would be based on the consequences of actions, rather than adherence to religious rules. -/- However, it is important to acknowledge that the absence of religion does not guarantee a utopian society. Humans have a tendency to form ideological groups, and without religious institutions, other forms of ideological extremism could emerge. Nationalism, political cults, or secular ideologies could replace religious zealotry, leading to new forms of societal division (Harari, 2015). -/- Conclusion -/- A world without organized religion would be a world of profound transformation. While the absence of religion might eliminate certain historical conflicts, psychological burdens, and constraints on intellectual freedom, it would also necessitate the creation of new systems for providing meaning, moral guidance, and social cohesion. In the absence of religious institutions, humanity would likely turn to secular philosophies, humanist values, and communal support structures to meet its deepest needs. The ultimate impact of a world without organized religion would depend on how societies adapt to the challenges of maintaining ethical frameworks, fostering community, and addressing existential questions without religious guidance. -/- References -/- Armstrong, K. (2006). The Great Transformation: The Beginning of Our Religious Traditions. Knopf. -/- Ellis, A. (1980). The Case Against Religion: A Psychotherapist’s View. Institute for Rational Living. -/- Finocchiaro, M. A. (1989). The Galileo Affair: A Documentary History. University of California Press. -/- Frankl, V. E. (1959). Man’s Search for Meaning. Beacon Press. -/- Haidt, J. (2012). The Righteous Mind: Why Good People Are Divided by Politics and Religion. Pantheon. -/- Harari, Y. N. (2015). Sapiens: A Brief History of Humankind. Harper. -/- James, W. (1902). The Varieties of Religious Experience. Longmans, Green & Co. -/- Juergensmeyer, M. (2003). Terror in the Mind of God: The Global Rise of Religious Violence. University of California Press. -/- Kurtz, P. (2000). Embracing the Power of Humanism. Rowman & Littlefield. -/- Nussbaum, M. C. (2010). Not for Profit: Why Democracy Needs the Humanities. Princeton University Press. -/- . (shrink)

Many philosophers argue that religious schools are guilty of indoctrinatory harm. I think they are right to be worried about that. But in this article, I will postulate that there are other harms for many individuals that are more severe outside the religious school. Accordingly the full scope of harm should be taken into account when evaluating the harm that some religious schools may do. Once we do that, I suggest, justice may require that we choose the (...) lesser harm. To simplify matters, I focus my attention on the stigmatic harm done to Muslims, and the role that Islamic schools might be expected to play in mitigating that harm. If the full weight of stigmatic harm is factored into the ethical analysis concerning Islamic schools, then I suggest that there are sufficiently weighty pro tanto reasons for Muslim parents to prefer an Islamic school over the alternatives, notwithstanding the potential indoctrinatory harm. (shrink)

In this book I offer a critical, comparative and empirically-informed defense of Islamic schools in the West. To do so I elaborate an idealized philosophy of Islamic education, against which I evaluate the situation in three different Western countries. I examine in detail notions of cultural coherence, the scope of parental authority v. a child's interests, as well as the state's role in regulating religious schools. Further, using Catholic schools as an analogous case, I speculate on the (...) likely future of Western Islamic schools. (shrink)

The Distortion of Religious Legacies: How Followers Altered the Teachings of Major Religious Founders -/- Religious founders throughout history have introduced teachings that emphasize compassion, justice, and spiritual growth. Figures like Jesus Christ, Prophet Muhammad, Siddhartha Gautama (the Buddha), Abraham, Moses, and various Hindu sages laid down principles meant to guide human behavior toward peace, harmony, and ethical living. However, as these teachings passed through generations, followers often distorted their original messages due to cultural, political, and societal (...) influences. This essay explores how the legacies of major religious founders have been altered over time, examines the causes of these distortions, and reflects on the implications of such changes for modern societies. -/- 1. Christianity: From Love and Forgiveness to Political Power -/- Jesus Christ preached unconditional love, forgiveness, and humility. His teachings, as recorded in the New Testament, emphasize caring for the poor, turning the other cheek, and loving one’s enemies. However, after his death, the early Christian community faced persecution until Emperor Constantine legalized Christianity in the Roman Empire through the Edict of Milan in 313 CE. Over time, the religion became intertwined with political power. -/- The Crusades, which began in 1096, were a stark departure from Christ’s message of peace. Religious leaders encouraged violent military campaigns to reclaim Jerusalem, resulting in widespread death and suffering. The Spanish Inquisition further demonstrated the distortion of Christ’s teachings when the Church used torture and execution to enforce religious orthodoxy. These events illustrate how political and social agendas overshadowed the religion’s original principles. -/- 2. Islam: The Misunderstanding of Jihad and the Sunni-Shia Divide -/- Prophet Muhammad introduced Islam as a religion of justice, mercy, and unity. The Qur’an emphasizes compassion, social equity, and the pursuit of knowledge. Yet, after Muhammad’s death in 632 CE, disputes over his successor led to the Sunni-Shia split. Sunnis supported Abu Bakr as the first caliph, while Shias believed that leadership should remain within Muhammad’s family, specifically with Ali. This political disagreement eventually escalated into sectarian conflicts. -/- Furthermore, the concept of jihad, which primarily refers to a personal, spiritual struggle toward self-improvement, was later misinterpreted by some extremist groups to justify violence. These distortions have fueled misconceptions about Islam globally, overshadowing its core principles of peace and social justice. -/- 3. Buddhism: From Non-Attachment to Ritualistic Practices -/- Siddhartha Gautama, the Buddha, taught the Four Noble Truths and the Eightfold Path to help individuals achieve enlightenment through mindfulness, ethical conduct, and wisdom. He rejected rituals and idol worship, emphasizing self-awareness and inner transformation. However, as Buddhism spread across Asia, various schools like Mahāyāna, Theravāda, and Vajrayāna emerged, each adapting the teachings to their cultural contexts. -/- In some regions, elaborate rituals, idol worship, and complex metaphysical doctrines overshadowed the Buddha’s original emphasis on mindfulness and simplicity. For instance, in certain Buddhist-majority countries, nationalism has been justified using religious rhetoric, leading to violence and discrimination—practices that directly contradict the Buddha’s teachings of non-violence and compassion. -/- 4. Hinduism: The Institutionalization of the Caste System -/- Hinduism, unlike many other religions, evolved over thousands of years with contributions from various sages and scriptures like the Vedas, Upanishads, and Bhagavad Gita. The religion originally emphasized concepts like dharma (righteousness), karma (action and consequence), and moksha (liberation). Early texts mentioned varna (social divisions) as a functional classification based on skills and responsibilities, not as rigid, hereditary categories. -/- However, over time, the caste system became rigidly institutionalized, with social mobility becoming nearly impossible for lower castes. This distortion led to widespread discrimination and social inequality. Reformers like Swami Vivekananda and Mahatma Gandhi later sought to restore the religion’s core message of unity and equality, challenging caste-based discrimination. -/- 5. Judaism: From Ethical Monotheism to Sectarian Divisions -/- Judaism, rooted in the teachings of Abraham and Moses, introduced the concept of ethical monotheism, emphasizing justice, kindness, and obedience to divine law. The Torah and later texts like the Talmud provided moral and legal guidance for the Jewish community. However, as Judaism spread across different regions, various sects, such as the Pharisees, Sadducees, and Essenes, emerged, each interpreting the scriptures differently. -/- In modern times, Judaism has further divided into Orthodox, Conservative, and Reform branches, each with distinct beliefs and practices. Additionally, political movements have sometimes used religious rhetoric to justify actions that deviate from Judaism’s ethical teachings, contributing to ongoing conflicts and misunderstandings. -/- Causes of Religious Distortion -/- Several factors contribute to the distortion of religious teachings: -/- 1. Political Influence: Rulers and governments have historically used religion to legitimize their authority, often altering or selectively interpreting teachings to suit their agendas. -/- 2. Cultural Adaptation: As religions spread geographically, they often assimilate local customs and traditions, sometimes overshadowing original principles. -/- 3. Literal Interpretation of Texts: Religious texts, often written in specific historical contexts, are sometimes interpreted literally rather than contextually, leading to rigid or extremist practices. -/- 4. Human Psychology: Followers may project personal biases, fears, and desires onto religious teachings, reshaping their meaning to fit individual or collective needs. -/- The Modern Implications of Religious Distortions -/- Religious distortions continue to influence modern societies. Misunderstandings and conflicts rooted in these distortions often perpetuate prejudice, violence, and social division. However, recognizing these distortions can help communities return to the core principles of their respective religions: compassion, justice, and unity. -/- Education plays a crucial role in this process. A holistic, objective approach to religious education, grounded in historical context and critical thinking, can help future generations understand the true essence of religious teachings. This approach aligns with the universal principles of balance and interconnectedness found across spiritual traditions. -/- Conclusion -/- The legacies of major religious founders have been repeatedly altered by cultural, political, and social forces. From the militarization of Christianity to the sectarian divisions in Islam and Judaism, from the ritualistic practices in Buddhism to the caste-based discrimination in Hinduism, these distortions demonstrate the complexities of religious evolution. By fostering critical thinking, historical awareness, and an understanding of the core principles shared across religions—such as compassion, justice, and humility—humanity can move toward greater unity and mutual respect. Recognizing and addressing these distortions is essential for achieving the societal balance and harmony envisioned by these spiritual pioneers. -/- . (shrink)

This study, which aims to investigate the existence of Islamophobia in European schools, an important part of the social structure, is designed as a phenomenological study. Data were collected through interviews with 36 teachers working in seven different European countries. As a result of the study, Islamophobia has been identified as an unignorable and a major problem in European schools. Moreover, it reveals that the teachers do not have enough knowledge about Islam, but the majority of participants have open or (...) hidden Islamophobic tendencies. In addition, the teachers think that Islamic lifestyles and Muslims are not part of European cultures and that Muslim students should be subjected to intense cultural training. Again, the majority of the participants argue that the fight against Islamophobia can be achieved through prejudice and communication training for teachers. This study is important in that it is a pioneering work in the literature that investigates the entity of Islamophobia among teachers in Europe. (shrink)

Aim: The aim of this study is to reveal the convergence of public health ethics, institutional, collective, and individual ethics obligation during the COVID-19 pandemic and give some explanations with online media reports. Method: The study method is qualitative content analysis; this method was chosen as it would suit best the purpose of the study. The Turkish Medical Association, Turkish Public Health Association, and online newspaper articles and videos have been scanned using keywords. After that, related online reports (...) and interviews have been classified and analyzed according to the context in between May 22, 2020 and November 16, 2020. No official ethical permission was obtained as the study was conducted through open access internet news sites. Results: The COVID-19 scientific committee and the Ministry of Health has suggested a new way of normal life called controlled social life for all places in Turkey. In the frame of these recommendations, with the Google research engine, many articles of online media including some announcements of medical and legal associations, interviews, and calls made by the authorities were selected and analyzed. These articles and interviews containing each problem and pieces of information provided for the common understandings of the society were selected and evaluated at three topics individual, collective and state and institutional responsibility and obligations. Conclusion: Although the warnings of associations, health authorities, and scientists are mostly about personal-civil responsibility, some occurring practices have caused violations. In addition, the level of education, perception capacity, and habits that include existing social-cultural and religious rituals have prevented people from adapting to this new style of life, in other words, controlled social life. Therefore, besides the original national culture and customs, universal ethical responsibilities and obligations should teach starting from primary school and should consist of whole life understanding as a higher perspective. (shrink)

The secular character of the Nigerian state should not impede collaboration between the Roman Catholic Schools Management Board and the Government of Cross River State (Nigeria) in the area of religious education. Based on the above claim, this paper is an exercise in content analysis of The Catholic School{\\ial is, the document regulating Catholic principles of education in schools) and Religion and National Values: Primary 1- 5(text on curricular contents of religious education at the primary school level in (...) Nigeria) in view of highlighting its implications for religious education. This work is focused on bringing out some points of convergence and divergence, if any, in these two documents. Content analysis technique is the modus operandi used in this research paper. The research findings of this paper show that Catholic primary schools can adopt the curriculum for religious education but should be weary of some of its doctrinally watered-down contents. (shrink)

Since the emergence of the global challenges of COVID-19 pandemic, its impact could be widely viewed in various human society aspects, such as education, business trading and also social interaction limit. Apart from many discussions on the pandemic from a wide range of such perspectives, scholarly attention is still rarely mainly in trying to elaborate the critical overview from an Islamic perspective following theological, historical, and sociological points of view. In this paper, the critical elaboration of the pandemic (...) has been widely discussed by analysing the contents of sacred scriptures and responses from an Islamic point of view. The literature was critically conducted from religious sources such as the Qur’an and Hadith, and also related contemporary works. The finding reveals that the pandemic has been given full attention as stated in the Qur’an and narrated in Hadith by taking a lesson from pandemics and strategically battling the pandemic. The following attentions were addressed in order to strengthen the Muslim community and society in order to support the health protocols arranged by the local and international health organizations. The value is that religion’s clear comprehension could give continued support to encourage the Muslim community especially and general society at large in the attempts to battle the spreading pandemic. -/- . (shrink)

Title: The Systemic Causes of Emergent Religious Dogma and Its Violation of the Three Universal Laws of Nature -/- Author: Angelito Malicse -/- Abstract: This paper examines the systemic causes behind the emergence of dogmatic teachings in major world religions and analyzes how such dogmas violate the Three Universal Laws of Nature proposed by the author. These laws include the Law of Karma (understood as error-free system functioning), the Law of Balance (homeostasis in natural and mental systems), and the (...) Law of Natural Feedback (interconnected response mechanisms within and between systems). By identifying the historical, cognitive, and systemic roots of religious dogmatism, this paper aims to provide a framework for reprogramming educational and leadership systems toward holistic and balanced decision-making. -/- 1. Introduction Religious dogma has played a central role in shaping civilizations, cultures, and individual behavior. While it has often provided moral guidance and social cohesion, it has also contributed to ignorance, intolerance, and societal imbalance. Through the lens of the Three Universal Laws of Nature, we can identify the ways in which rigid dogmatic systems disrupt natural and cognitive harmony. -/- 2. The Three Universal Laws of Nature -/- Law of Karma (System Integrity): Every system must operate without defects or errors to function effectively. When errors persist, the system’s outcomes are flawed. -/- Law of Balance (Homeostasis): All natural and human systems strive for balance. Imbalance causes internal conflict, societal dysfunction, or collapse. -/- Law of Natural Feedback: All systems must remain open to feedback from their internal and external environments. Ignoring feedback leads to maladaptation and systemic failure. -/- 3. Causes of Emergent Religious Dogma -/- 3.1 Fear-Based Origins Many religious doctrines emerged as responses to existential fear—of death, the unknown, and natural disasters. Dogmatic narratives provided simplified explanations and behavioral rules. 3.2 Example 1: Ancient Mesopotamian religions attributed floods and famines to the anger of gods. Such beliefs led to ritual sacrifices as a means to appease divine forces, rather than understanding ecological or agricultural causes. -/- Example 2: In medieval Christianity, the Black Death was interpreted as divine punishment for sin. This view discouraged public health interventions and led to persecution of marginalized groups. -/- Example 3: In early Hinduism, untouchability was justified through religious texts associating impurity with karmic punishment from past lives, perpetuating caste discrimination and fear-based exclusion. -/- Example 4: In pre-Columbian Aztec religion, fear of cosmic catastrophe led to mass human sacrifices to ensure the sun would rise. This reflected a deep-seated fear-based cosmology that stifled alternative explanations of natural cycles. -/- Violation: These teachings suppress inquiry and reinforce imbalance by replacing curiosity with fear, violating all three universal laws. -/- 3.3 Authority Control and Power Structures Religious institutions often formalized dogma to maintain social or political control, discouraging dissent and elevating select individuals or groups as unquestionable authorities. 3.4 Example 1: The Catholic Church during the Middle Ages used religious dogma to justify inquisitions and excommunication. Galileo was tried for promoting heliocentric theory. -/- Example 2: In early Islamic empires, the rationalist Mu’tazilite school was silenced by political authorities in favor of more conservative Sunni orthodoxy. -/- Example 3: In Tibet, theocratic rule under the Dalai Lamas mixed religious and political power, sometimes using spiritual authority to suppress rival views or secular reforms. -/- Example 4: In Imperial Japan, State Shinto was enforced as a sacred national ideology, deifying the emperor and using religion to justify wartime expansion. -/- Violation: These systems ignored feedback, violated the Law of Balance by consolidating unchecked power, and created systemic dysfunction. -/- 3.3 Lack of Critical Thinking in Education Religious dogma has historically discouraged critical thinking by promoting belief over analysis, often within educational institutions. -/- Example 1: In Islamic madrasas during the Abbasid period’s decline, rote memorization of Qur’anic verses replaced the earlier golden age of open philosophical debate. -/- Example 2: Christian parochial schools often emphasize catechism and obedience over philosophical inquiry, especially before modern curriculum reforms. -/- Example 3: In Orthodox Jewish yeshivas, intense focus on Talmudic repetition can limit exposure to secular critical reasoning. -/- Example 4: Buddhist monastic training in some Theravāda traditions may discourage questioning of senior monks or re-evaluation of ancient commentaries. -/- Violation: This suppresses the Law of Feedback (students cannot question), and disrupts cognitive homeostasis (Law of Balance), leading to mental rigidity. -/- 3.5 Mythologizing Natural Laws Early religions often interpreted natural phenomena (e.g., storms, disease, fertility) as divine interventions rather than natural processes. 3.6 Example 1: In ancient Egypt, the Nile’s flooding was attributed to the goddess Isis’s tears rather than seasonal rainfall patterns. -/- Example 2: In Norse mythology, lightning was seen as Thor’s hammer striking enemies of the gods, preventing meteorological exploration. -/- Example 3: In early Christianity, illness was often seen as divine punishment or demonic possession, leading to reliance on exorcism rather than medicine. -/- Example 4: In many African traditional religions, droughts or epidemics were attributed to the anger of ancestors, promoting rituals over sustainable agriculture or hygiene. -/- Violation: These interpretations contradict the Law of Karma (scientific accuracy), perpetuate system errors, and prevent systemic adaptation. -/- 3.5 Cultural Echo Chambers and Isolation When religious communities isolate themselves ideologically or physically, they create self-reinforcing dogmas. -/- Example 1: The Amish community rejects most forms of modern technology, sometimes impeding access to life-saving medical care. -/- Example 2: Ultra-Orthodox Jewish communities may reject secular sciences and discourage contact with outsiders, limiting exposure to empirical knowledge. -/- Example 3: Some Pentecostal or evangelical sects promote insular beliefs about divine prophecy, rejecting scientific consensus on evolution or climate change. -/- Example 4: In certain Buddhist nationalist movements (e.g., in Myanmar), religious dogma is used to isolate the majority from minority faiths, promoting violence and xenophobia. -/- Violation: Such communities resist external feedback, violate the Law of Balance (sociopolitical harmony), and risk collapse under external pressures. -/- 4. Implications for Holistic Education and Leadership To rectify the imbalances caused by dogmatic teachings, education systems must integrate the Three Universal Laws. Leadership training should emphasize systemic thinking, feedback reception, and the pursuit of balance in decision-making. -/- Example in Practice 1: Finland’s education system promotes critical inquiry, emotional intelligence, and a secular understanding of comparative religion. -/- Example in Practice 2: Bhutan’s Gross National Happiness model balances spiritual traditions with modern governance, integrating wellbeing, feedback, and environmental balance. -/- Example in Practice 3: Montessori and Waldorf education methods encourage experiential learning and questioning authority, aligning with natural feedback and balanced cognitive growth. -/- Example in Practice 4: In Rwanda, post-genocide leadership training incorporates forgiveness and rational unity, balancing traditional values with forward-looking governance. -/- 5. Conclusion Dogmatic teachings in major religions arose from systemic needs but now often function in opposition to natural laws. By understanding their origins and violations through the Three Universal Laws of Nature, societies can reform education and leadership systems to restore balance, functionality, and human well-being. -/- . (shrink)

As the scope of innovative technologies is expanding, their implications and applications are increasingly intersecting with various facets of society, including the deeply rooted traditions of religion. This paper embarks on an exploratory journey to bridge the perceived divide between advancements in technology and faith, aiming to catalyze a dialogue between the religious and scientific communities. The former often views technological progress through a lens of conflict rather than compatibility. By utilizing a technology-centric perspective, we draw metaphorical parallels between (...) the functionalities of new technologies and some theological concepts of Islam. The purpose is not to reinterpret religious concepts but to illustrate how these two domains can coexist harmoniously. This comparative analysis serves as a conversation starter with an intention to mitigate any apprehensions towards technology by highlighting its potential to align with religious concepts. By fostering an environment where technological innovations are seen as tools for enhancement rather than threats to tradition, we contribute to a more inclusive discourse that encourages the religious community to engage with and potentially embrace contemporary technological advancements. (shrink)

The article examines the peculiarities of the spreading of Buddhism in Ukraine through the prism of modern global trends. The most famous areas, schools, and teachers were chosen for the convenience of the study. It should be noted that not all Buddhist centers have official registration, occupying rather an informal niche. In the example of schools that are registered and continue activities in Ukraine, we note commonalities in the processes of adaptation and dialogue with local cultures. This feature is common (...) to European, American, and Ukrainian Buddhism in all its various forms. The author draws attention to the fact that common trends determine our involvement in global processes and certain problems in the understanding, translations, and formation of unique local forms of Buddhism, which are also part of the process of spreading this teaching, and its religious, and philosophical forms in Ukraine. Among the presented schools of Buddhism in Ukraine, we can mention: Theravada, Zen, and Tibetan schools, which are accordingly classified by famous Buddhist scholars (Theravada, Mahayana, and Vajrayana). Also, teachers with personal traits, who continue active missionary and educational activities deserve special attention. Based on the analysis of the features of the spread of Buddhism in Ukraine, the author of the article claims that, in general, global processes affect the Buddhist Sangha in Ukraine, and therefore the trends common to the West (Western Europe and North America) are also preserved for local schools. Among the noticeable changes are the gradual Ukrainization of Buddhist texts, religious practice, and liturgy, the representation of the main trends and schools that were first assimilated in the West and then continued their journey in post-Soviet countries and the concentration of communities in large cities. With the preservation of the further trends of Buddhism in Ukraine, we can predict a gradual increase in the number of Buddhist centers, mainly in big cities, where there is a need for alternatives to Christian forms of religion or religious philosophy. Ukrainization is also noticeable, albeit very slowly, but the need for Ukrainian-speaking teachers, books, sacred texts, and sermons is growing. We hope that these trends will continue in the future. (shrink)

Comprehensive Implementation of a Holistic Educational System in the Philippines -/- To implement a holistic educational system in the Philippines, we need a step-by-step national strategy that integrates the universal law of balance in nature, critical thinking, and systems-based learning into the foundational education system. Below is a detailed plan tailored for the Philippine context. -/- 1. Reforming the Curriculum -/- A. Core Subjects with Integrated Holistic Principles -/- Science & Systems Thinking – Teach students how natural and societal systems (...) function, focusing on cause and effect, sustainability, and error-free systems. -/- Critical Thinking & Problem-Solving – Introduce logic, reasoning, and debate at all levels to counter misinformation and propaganda. -/- Ethics & Social Responsibility – Teach the law of karma (cause-effect in human actions) and how leadership decisions affect societal balance. -/- Environmental Sustainability & Population Awareness – Integrate lessons on balancing economic growth, resource management, and population control. -/- Technology & AI Integration – Prepare students for the future by teaching responsible AI use and its role in governance and decision-making. -/- 2. Teacher Training & Development -/- A. Nationwide Teacher Retraining Program -/- Establish Holistic Education Training Centers to retrain teachers in systems thinking, natural law applications, and balanced decision-making. -/- Partner with universities and global educational organizations to update teaching methodologies. -/- B. Leadership Development for School Administrators -/- Require school principals and education policymakers to undergo holistic leadership training. -/- Train them in scientific governance, ethical decision-making, and educational reform strategies. -/- 3. Multi-Level Educational Implementation -/- A. Basic Education (K-12) -/- Elementary Level: Focus on curiosity-driven learning, emotional intelligence, and early understanding of natural laws. -/- High School Level: Introduce systems thinking, governance studies, and practical applications of ethics in leadership. -/- B. Tertiary Level -/- Modify university curricula to incorporate holistic education principles into business, medicine, law, and politics. -/- Establish a Holistic Governance Degree to train future leaders in error-free decision-making based on natural laws. -/- 4. Policy Integration & Government Support -/- A. National Education Reform Bill -/- Propose legislation that mandates holistic education principles in DepEd and CHED curricula. -/- Require all government officials and policymakers to undergo holistic education training. -/- B. Integration with National Development Plans -/- Align holistic education with the Philippine Development Plan (PDP) to ensure sustainable governance. -/- Establish a National Holistic Education Advisory Council under DepEd, CHED, and NEDA. -/- 5. Public Awareness & Societal Involvement -/- A. Media & Community Engagement -/- Launch a nationwide information campaign via TV, radio, and social media to educate the public. -/- Encourage barangay-level seminars to help communities understand and apply holistic education. -/- B. Collaboration with Religious & Cultural Institutions -/- Work with Catholic, Muslim, and Indigenous leaders to align holistic education with ethical teachings without contradicting faith. -/- Encourage churches and mosques to support holistic education as a moral responsibility. -/- 6. AI & Technology Integration -/- A. AI-Powered Learning Tools -/- Develop adaptive AI tutors that help students understand complex systems and real-world decision-making. -/- Integrate AI-driven educational simulations to teach governance, economics, and environmental balance. -/- B. AI for Governance Monitoring -/- Use AI-assisted analysis to monitor government policies and detect potential societal imbalances before they escalate. -/- Train policymakers in data-driven decision-making using holistic education principles. -/- 7. Continuous Evaluation & Feedback -/- A. National Research & Development Program -/- Establish a Philippine Holistic Education Research Institute to study the long-term impact of the program. -/- Implement feedback mechanisms where students, teachers, and communities report inefficiencies and suggest improvements. -/- 8. Pilot Implementation & Nationwide Rollout -/- A. Phase 1: Pilot Program (Years 1-3) -/- Implement holistic education in select regions (Luzon, Visayas, Mindanao) as test sites. -/- Assess effectiveness before nationwide expansion. -/- B. Phase 2: Expansion (Years 4-6) -/- Gradually integrate holistic principles into all public and private schools. -/- Launch teacher retraining programs nationwide. -/- C. Phase 3: Full Implementation (Years 7-10) -/- Make holistic education mandatory across all educational institutions. -/- Implement AI-driven policy monitoring to ensure governance aligns with holistic principles. -/- Conclusion: The Future of Philippine Education -/- By implementing this comprehensive holistic educational system, the Philippines can transform its governance, economy, and societal well-being. This approach will ensure that future generations make decisions based on natural laws, critical thinking, and ethical responsibility—ultimately leading to a more stable and prosperous nation. -/- . (shrink)

Why Governments Become Corrupt: The Role of Power, Education, and Moral Values -/- Corruption is one of the most persistent problems in governance, affecting societies across different political and economic systems. It undermines democracy, weakens institutions, and diverts resources meant for public welfare into private hands. While corruption is often associated with greed and abuse of power, its roots go much deeper, extending to failures in the educational system and the erosion of family moral values. This essay explores the reasons (...) behind government corruption and how systemic failures in education and morality contribute to its persistence. -/- 1. Power Without Accountability -/- One of the primary reasons governments become corrupt is the unchecked power held by officials. When political leaders and bureaucrats operate without sufficient oversight, they are more likely to misuse public funds, manipulate policies, and engage in bribery or favoritism. In many countries, weak democratic institutions fail to impose consequences on corrupt individuals, allowing them to act with impunity. The absence of transparency in decision-making processes further enables corruption to thrive, as citizens are kept in the dark about how their governments operate. -/- 2. Weak Legal and Political Institutions -/- Corruption flourishes in environments where legal frameworks exist but are not enforced. Many countries have anti-corruption laws, yet enforcement is selective or non-existent. This failure is often due to political interference in the judiciary, where corrupt leaders appoint judges who will protect them from prosecution. Furthermore, when law enforcement agencies themselves are corrupt, they fail to investigate and punish those in power. This creates a vicious cycle where corruption becomes the norm rather than the exception. -/- 3. The Role of Greed and Self-Interest -/- Human nature, particularly the pursuit of wealth and status, plays a significant role in government corruption. Many officials prioritize their personal and political interests over the welfare of the people they serve. Bribery, embezzlement, and fraud become tempting options for those seeking to enrich themselves at the expense of society. Additionally, political patronage—where politicians use their power to reward loyal supporters with government positions or contracts—further entrenches corruption. -/- 4. The Failure of the Educational System -/- One of the overlooked causes of corruption is the failure of the educational system to instill ethical values and critical thinking. Education is supposed to shape responsible citizens, but in many countries, the system is focused on rote learning rather than teaching morality, civic responsibility, and ethical leadership. Schools and universities often do not provide students with the tools to question authority, recognize corruption, or demand transparency from their leaders. -/- Moreover, when the education system itself is corrupt—through bribery in admissions, fake diplomas, or unqualified teachers—it sets a dangerous precedent. Students grow up believing that success can be achieved through dishonest means, reinforcing the idea that corruption is an acceptable part of life. Without a strong moral foundation in education, future generations are more likely to participate in or tolerate corrupt practices. -/- 5. The Decline of Family Moral Values -/- Family plays a crucial role in shaping an individual’s ethical beliefs and behaviors. However, in many societies, traditional moral values that emphasize honesty, integrity, and accountability are declining. Parents, preoccupied with economic survival, may fail to teach their children the importance of moral principles. In some cases, families themselves engage in corrupt behaviors—such as paying bribes to secure jobs or influencing government officials for personal gain—sending the message that corruption is a necessary survival strategy. -/- Religious and cultural institutions, which once played a significant role in promoting ethical behavior, have also lost influence in many societies. As materialism and individualism grow stronger, the collective responsibility for upholding moral values weakens. When individuals lack strong moral guidance from their families and communities, they are more likely to justify corrupt actions when they gain positions of power. -/- 6. Economic Pressures and Low Salaries -/- Economic hardship can also drive corruption, especially in developing nations where government employees are underpaid. When officials struggle to meet their basic needs, they may resort to accepting bribes, embezzling funds, or engaging in illicit activities to supplement their income. In such environments, corruption becomes a survival mechanism rather than just a moral failure. -/- 7. Corporate Influence and Political Lobbying -/- The influence of powerful corporations over government policies is another major driver of corruption. Large businesses often fund political campaigns, expecting favorable policies in return. This results in leaders prioritizing corporate interests over public welfare. When governments are captured by private interests, policies that should benefit the majority are distorted to serve a wealthy elite. -/- 8. The Lack of Civic Engagement and Public Awareness -/- When citizens do not actively participate in governance or demand accountability, corrupt leaders face little resistance. A disengaged population allows corruption to thrive because there is no pressure for change. In many cases, people feel powerless or fear retaliation for speaking out against corrupt officials. Strengthening civic awareness through education, media, and public activism is essential in the fight against corruption. -/- Solutions: Restoring Integrity Through Education and Morality -/- To combat corruption effectively, reforms must address not only political and legal structures but also educational and moral foundations: -/- Strengthening the Educational System: Schools must incorporate ethics, civic responsibility, and critical thinking into their curriculum. Teachers should emphasize honesty and accountability, ensuring that students understand the long-term consequences of corruption. -/- Rebuilding Family Moral Values: Families must take a more active role in teaching children about integrity and social responsibility. Parents should set examples by refusing to participate in corrupt practices. -/- Enforcing Strong Anti-Corruption Laws: Governments must ensure that laws against corruption are applied equally, regardless of political or economic status. Independent judicial bodies should oversee investigations and prosecutions. -/- Improving Transparency in Governance: Public access to government transactions and decision-making processes must be expanded to reduce opportunities for corruption. Digital tools, such as open data platforms, can help track government spending and prevent misuse of funds. -/- Encouraging Citizen Participation: People must be empowered to hold their leaders accountable. This includes supporting investigative journalism, encouraging whistleblowers, and engaging in peaceful protests or advocacy movements. -/- Conclusion -/- Government corruption is a complex issue rooted in systemic failures, economic pressures, and ethical erosion. While power, greed, and weak institutions contribute to corruption, the failure of the educational system and the decline of moral values play an equally significant role. Addressing corruption requires a multi-faceted approach that not only strengthens laws and institutions but also reforms education and restores ethical foundations within families. Only through a collective effort to instill integrity at all levels of society can corruption be effectively minimized, paving the way for just and accountable governance. -/- . (shrink)

The article deals with the issue of autonomous learning in the context of religious education. It offers a definition of autonomous learning and its characteristics. Autonomous learning is subsequently included in the context of religious education. The implementation of autonomous learning in the teaching of religious education is carried out based on the competency model of religious education, which is part of the prepared curriculum for this subject in Slovakia. The paper justifies using autonomous learning in (...) religious education regarding this teaching model and presents autonomous learning as one of the possible forms of acquiring religious knowledge and developing religious competences and connecting them with other subjects and with everyday life. (shrink)

Title: Incorporating the Three Universal Laws of Nature into the Teachings of All Organized Religions -/- Author: Angelito Malicse -/- Abstract: This paper presents a comprehensive framework for integrating the three universal laws of nature—referred to as the Universal Formula—into the teachings of all organized religions. These laws include the Law of Karma (Cause and Effect/Systemic Integrity), the Law of Feedback Mechanism (Homeostasis), and the Law of Balance in Nature. The purpose is to strengthen religious instruction by aligning it (...) with universally observable truths, thereby enhancing moral development, spiritual clarity, and social harmony. This initiative emphasizes the importance of educational integration, interfaith cooperation, and doctrinal alignment with natural principles. -/- 1. Introduction Organized religions have historically provided moral guidance, spiritual structure, and social cohesion. However, their teachings sometimes diverge from principles grounded in nature and scientific understanding. This paper advocates for a transformation in religious education and practice by incorporating the Universal Formula—three fundamental laws of nature—into the doctrinal and educational frameworks of all religious traditions. -/- 2. The Three Universal Laws of Nature (The Universal Formula) -/- 2.1. Law of Karma (Cause and Effect/Systemic Integrity) This law asserts that every action has consequences and that any system—biological, social, or mechanical—must operate without error to remain functional. This concept exists across many religions: -/- Christianity: “You reap what you sow” (Galatians 6:7). -/- Islam: Every deed is recorded and judged by Allah (Qur’an 99:6-8). -/- Hinduism: Karma governs the cycle of rebirth and spiritual progression. -/- Buddhism: Karma shapes one’s present and future experiences. -/- Judaism: The principle of “midah k’neged midah” (measure for measure). -/- Sikhism: Karma influences the soul’s journey towards union with God. -/- Taoism: Actions aligned with the Tao lead to harmony. -/- Confucianism: Moral actions bring order to the individual and society. -/- Baháʼí Faith: Justice is central and tied to accountability. -/- Jainism: Karma directly binds the soul, impacting liberation. -/- Zoroastrianism: Good thoughts, words, and deeds determine one’s fate. -/- Indigenous Religions: Actions must respect natural and ancestral order. -/- 2.2. Law of Feedback Mechanism (Homeostasis) This law highlights the body’s and society’s ability to self-regulate through feedback systems. Spiritually, this appears as: -/- Christianity: Conscience guided by the Holy Spirit. -/- Islam: The role of inner reflection (muhasabah) and repentance (tawbah). -/- Hinduism & Buddhism: Meditation and mindfulness enable inner correction. -/- Judaism: Teshuva (repentance) is a process of spiritual return. -/- Sikhism: Naam Simran (remembrance of God) centers the self. -/- Taoism: Living in accordance with the Tao maintains balance. -/- Confucianism: Ritual propriety (li) maintains harmony within and without. -/- Baháʼí Faith: Consultation and reflection foster unity and equilibrium. -/- Jainism: Austerity and vows lead to internal purification. -/- Zoroastrianism: Continuous striving for purity and truth. -/- Indigenous Religions: Feedback from nature and community guides behavior. -/- 2.3. Law of Balance in Nature This law affirms that stability requires harmony in action, thought, and environment. Religious parallels include: -/- Christianity: The call to moderation and stewardship of Earth. -/- Islam: Ummatan wasatan (a balanced nation) and environmental ethics. -/- Hinduism: The concept of dharma ensures cosmic and social balance. -/- Buddhism: The Middle Way avoids extremes. -/- Judaism: Shalom represents wholeness and peace. -/- Sikhism: Living honestly and in service while remembering God. -/- Taoism: Balance of Yin and Yang. -/- Confucianism: Harmony (he) in relationships and governance. -/- Baháʼí Faith: Unity in diversity and balanced development. -/- Jainism: Ahimsa (nonviolence) promotes universal equilibrium. -/- Zoroastrianism: Harmony through truth and righteous action. -/- Indigenous Religions: Reciprocity and balance with the land and spirits. -/- 3. Strategy for Incorporating the Universal Formula into Religious Teaching -/- 3.1. Contextualizing Natural Laws in Religious Language To foster acceptance, universal laws should be reinterpreted within the theological language of each faith, highlighting doctrinal alignment with natural principles. -/- 3.2. Curriculum Development and Educational Reform Religious institutions should adopt educational materials that connect natural laws with spiritual teachings and scientific understanding, enhancing moral and intellectual formation. -/- 3.3. Partnering with Reform-Oriented Religious Leaders Visionary leaders within each religion can promote integration by framing these laws as extensions of sacred principles already acknowledged by their traditions. -/- 3.4. Implementation through Pilot Programs Launch initial educational programs in seminaries, madrasas, monasteries, and community centers across faiths to evaluate results and demonstrate effectiveness. -/- 3.5. Advocacy through Global Religious and Educational Institutions Collaborate with bodies such as the Vatican, Al-Azhar University, the World Council of Churches, Rabbinical Assemblies, Hindu Swamis Councils, Buddhist Sanghas, Sikh Gurdwara Committees, Baháʼí Houses of Worship, Jain Associations, Zoroastrian Anjumans, and Indigenous Elders’ Forums. Encourage endorsement and implementation through interfaith declarations and global education initiatives. -/- 4. Conclusion Incorporating the Universal Formula into the teachings of all organized religions offers a respectful yet transformative strategy for strengthening spiritual development, ethical behavior, and global harmony. It supports the moral truths already present in religious traditions while grounding them in observable and applicable laws of nature. -/- 5. Recommendations for Future Work -/- Develop interfaith curricula integrating the Universal Formula. -/- Organize global forums and summits for spiritual-natural integration. -/- Publish theological and philosophical commentaries tailored to each religion. -/- Build partnerships between science, education, and faith-based organizations. -/- . (shrink)

The phenomenon of interculturality and interreligiousness is a delicate and complex one at the same time, having to meet all the factors related to a certain type of education centered on respecting the values of those around us and offering moral support, and sometimes even material, so that together we can discover ourselves as an integral part of a universal heritage. Students from Muslim and Jewish families brought an intercultural and spiritual added value, since they agreed to come to the (...) Orthodox Religion class and talk about the tradition and spirituality of their culture in a divided world, without losing their cultural identity or religious, just to better know and respect the values that define our religions and cultures. Intercultural and interreligious bridges have made us listen to each other, appreciate each other and see with other eyes minds beyond certain walls that can surround our society too hasty to rediscover its values. We could say that this experience represented a landmark of the interculturality of this institution, a landmark that we can gratefully offer as a model of applied multidisciplinary research (sociological, anthropological, historical or theological). (shrink)

After Al-Tusi and his effective work- which is called Nasirian Ethics- Islamic Philosophical Ethics emerges a fixed perspective that tips the balance (scale) in favor of otherworldly Eudemonia and considers worldly Eudemonia as rental land which can be abandoned. Ibn Khaldun tries to present a communicative theory; but his work has limited under the main discourse of Islamic Ethics which is fixed in the space and effect of the mentioned balance. As a consequence, after Mulla Sadra and in (...) Esfahan school, the Nasirian though is developed. then the main challenge is that the social development is slowed diminished in favor of individual Eudemonia. But it seems that Tabatabai in his theory (Constructional Perceptions) shows or reconstructs an almost unanimous consensus which tries to find a compromise between temporal (worldly) and eschatological (otherworldly) Eudemonia. In this paper and according to its descriptive- analytic prospect- with memorizing a historical transformation- Tabatabai 's theory is supposed as an alternative for reconstituting of Islamic Philosophical Ethics, which is based on the popular goodness and civil development. (shrink)

Starting in the late Ottoman period and which continue to increase strongly with the establishment of the Republic of Westernization and modernization movements of traditional religious life in Turkey has affected the organizational and cloth issues and these have become the subject of criticism from various angles. What is the place of religion in the modern world and that they should not hold up the clergy or the contemporary position of religion and cloth subject, is still topical today as (...) a topic of discussion nowadays. In Turkey today, the weakening of the domain of religion and cloth to undergo a process to differentiate functional as we witnessed concrete. Westernization and modernization policies and experienced along with liberalization and secularization process in Turkey, as replace traditional religious structures (caliphate from the religion) were transforming the religion adamlığı institutions (assistant to religion than religious adamlığı). Of course, this transformation of religious life will be very important social and cultural consequences. Today in Turkey, the Islamic Religious Affairs in the position of being a representative of generally accepted religious nor religious officials are in some position that religious leaders. As of today, experienced modernization movements, religious institutions, and society in Turkey and religious structures being converted liberalization and secularization process, and we can say that to a large extent successfully completed. The basic argument of this type, the modernization process in Turkey, in particular the recent period that led to the liberalization and secularization of religious life, to weaken the religious institutions, religious institutions and lower the prestige of the persons and the direction changed its position. (shrink)

In this article, I make a philosophical case for the state to fund religious schools. Ultimately, I shall argue that the state has an obligation to fund and provide oversight of all schools irrespective of their religious or non-religious character. The education of children is in the public interest and therefore the state must assume its responsibility to its future citizens to ensure that they receive a quality education. Still, while both religious schools and the polity (...) have much to be gained from direct funding, I will show that parents and administrators of these schools may have reasons to be diffident toward the state and its hypothetical interference. While the focus of the paper is primarily on the American educational context, the philosophical questions related to state funding and oversight of religious schools transcend any one national context . (shrink)

A cross-sectional, descriptive study was done at a rural high school in Zakiganj Upazila of Sylhet District, Bangladesh, between January and December of 2014, to determine knowledge and practice of oral health and hygiene and oral health status among school going adolescents. Students from three classes: class VIII, IX and X, and aged 12-16 years were taken for the study. Study samples were collected by using simple random sampling technique. A total of 90 students were divided into two age groups: (...) 12-14 years and 15-16 years. A pre-designed, self-administered questionnaire was used for demographic survey and knowledge of oral health and hygiene (a 10-point questionnaire) and practice (a 7-point questionnaire). Then a plane mouth mirror and periodontal probe was used for examining oral health status in those school children. Oral hygiene status was measured by simplified Green and Vermillion Oral Hygiene Index. The mean age of the respondents was 14.37±0.50 years. Females were 68 (75.6%) and males were 22 (24.4%). 31 (34.4%) were from class VIII, 30 (33.3%) from class IX and 29 (32.2%) were from class X. 33.3% of the respondents have scored below the mean of the total knowledge score while 66.7% has scored above the mean (6.86±2.05). Pearson’s correlation coefficient (+0.342) revealed that an increase in knowledge score would lead to increase in practice score. The younger group had higher mean knowledge score than older group (7.15+1.35 vs. 6.58+2.54; P=0.017); however, no significant difference was found between males and females (6.90±1.74 vs. 6.85±2.15; P=0.432). There was no significant difference in Debris Index (DI), Calculous Index (CI) and Oral Health Index (OHI) scores in between age groups and genders. On educational status, significant difference was observed only in OHI score (P=0.001) among those three classes of students. Overall, only 31% had good oral hygiene, while 59% respondents had fair and 10% had poor oral hygiene status. (shrink)

PREFACE WORD The Tanzimat period, which was the starting point of reform movements in many areas such as social, political, economic, military, etc., in which steps were taken towards Westernization, is considered to be an important milestone in drawing the fate of the Ottoman Empire. In this longest century of the empire, when many things were rushed, education partially received its share of change and reform. However, since the field of education was under the control of religious institutions such (...) as the Şeyhülislâmlık and the Nezâresi Evkâf-ı Hümâyun, the changes and reforms in this field remained limited. Regarding philosophy, which is the subject of our study, we can say in advance that philosophical movements in the West, the ideas of philosophers and philosophical education in the Western sense began to enter our country in the post-Tanzimat period. It is noteworthy that during this period when the Ottoman Empire became acquainted with Western philosophy, philosophy in the West experienced a period of crisis. In the period preceding this acquaintance, philosophy education in our country was carried out in a style loyal to the tradition of Islamic philosophy, and the break in this tradition occurred with the Tanzimat. One of the most widely debated issues from the Tanzimat to the present day has been whether or not a philosophical tradition unique to us can be established. Issues such as whether a philosophy built on our own culture and values can provide us with the opportunity to raise philosophers who are considered philosophers in the Western sense, and the level of competence and proficiency of Turkish in terms of creating a philosophical language on the way to realizing this opportunity, and efforts to establish a deep-rooted tradition continue to stand before us. In this study, from a holistic perspective, the changes in philosophical paradigms in certain periods from Tanzimat to the present day have been tried to be determined chronologically and problematically. The fact that the movements that emerged with Tanzimat were broken in certain periods, such as 1915, 1933 and 1960, and left their place to different movements, and the changes in our country in parallel with the change in the perception of philosophy in the world have been tried to be revealed in this study, and as a result of the study, results that have not been expressed so far have been reached. Again, whether the perception of philosophy has changed in society along with the change in philosophy in higher education is among the topics investigated in this study. For example, the fact that professors such as Mehmet İzzet, Niyazi Berkes and Necati Öner, who studied philosophy, regretfully admitted that it was embarrassing to say "I am studying philosophy", and instead took refuge in evasive answers such as "I am studying at the Faculty of Literature, I am studying at the Faculty of Language and History", clearly shows how the difficulty of doing philosophy in Turkey is at a high level with these prejudices. From the times when philosophy was identified with irreligion and atheism, and philosophers were seen as useless people who only criticized and did not produce solutions, to the present situation, the paths taken and the obstacles overcome make us hopeful for the bright future of philosophy in Turkey. In the Dârülfünun, which was de facto established in 1863 and opened and closed many times, philosophy courses were able to find a wide place in the curriculum after 1900 and especially after 1916. However, the contribution of philosophy courses and departments, which have been a significant part of the academy since 1916 both as a field of research and education, to the establishment and development of the longed-for original philosophical thought is currently the subject of a separate discussion. Indeed, philosophy departments have never escaped the criticism that they teach Western thought, transfer Western intellectual currents, ignore social values, and provide an exclusively Western and unproductive education. Our study, which deals with the processes of change and transition in philosophy education in Turkey and the debates on these processes, consists of three chapters and three appendices. In the first part, the studies in the field of philosophy from Tanzimat to the Republic are discussed theoretically and a general framework is tried to be drawn about the establishment of philosophy in Turkey. The topics covered in this section are mainly philosophy education until the establishment of the first university in 1863 under the name Dârülfünun and its closure and reopening in 1900 under the name Dârülfünun-ı Şâhâne. As is known, after a long period of trial and error, Dârülfünun was reformed under the name "Dârülfünun-ı Osmânî" in 1908 during the Second Constitutional Monarchy. Reforms in the field of education continued unabated, and with the university reforms in 1915 and 1933, philosophy departments also underwent significant change and transformation. Especially German faculty members, who were influential in these reforms, played an active role in the restructuring of the philosophy department. Apart from universities, philosophical activities were also carried out in non-governmental organizations, newspapers and journals. In particular, the philosophers who tried to become an association under the name of the Turkish Philosophical Society are today actively working under the name of the Philosophical Society of Turkey and the Turkish Philosophical Association. In this part of our study, in addition to these issues, the philosophers of the Republican period, which we have identified as four generations, and their philosophical attitudes and behaviors are evaluated together with the aspects reflected and not reflected in their works, and the interaction between the similarities and differences between the general characteristics of the generations and the philosophical atmosphere in the country is tried to be analyzed. The similarities and differences between the generations are analyzed since they are the main factors that determine and govern the course of philosophy in Turkey. The second chapter is devoted to "Philosophical Disciplines in Purgatory in the Republican Era". In this section, the disciplines of history of science, logic, Islamic philosophy and philosophy of religion, which we characterize as disciplines in limbo because their place in philosophy departments has always been controversial, are analyzed. In the third and final chapter, under the title "Philosophical Problems and Movements in the Republican Era", the problem of establishing the practical implications of the philosophical issues discussed in the first two chapters on the theoretical level, the question of whether Turkish can be the language of philosophy, Western philosophical movements in Turkey and their representatives are discussed. This chapter concludes with the main purpose of the study, which is to discuss the problems of philosophy in Turkey, suggestions for solutions and future perspectives. We have tried to enrich our research with three appendices that are considered to be complementary to these three chapters. The first appendix contains interviews with twelve senior professors who retired after teaching philosophy in Turkey for many years. These senior professors were asked questions about the changes in the view of philosophy in Turkey, philosophy education in higher education, their perceptions of philosophy, etc., and an important historical note was made with their answers based on their experiences. In this respect, we believe that these interviews will serve as an important source and reference for future generations and the social sciences community. Although the speeches of these professors contain many important discourses, messages and references, we have chosen one motto phrase to carry in the title. On this occasion, we would like to express our gratitude to our esteemed professors for sharing their vast knowledge and experience in the field of philosophy with us. In the second appendix, the short life stories and works of about a hundred professors in the field of philosophy in the Republican period are included. Although this information is sometimes easily obtained through the internet, biographical books or the works of the professors themselves, sometimes, after a very long and laborious work, original information has been reached, which is expressed for the first time in this study. Sometimes the capture of a very small detail required great efforts. In the third and final appendix, the names and periods of the senior philosophers of the Republican period are listed chronologically. (shrink)

The ideological interface between Muslims and liberal educators undoubtedly is strained in the realm of sex education, and perhaps on no topic more so than homosexuality. Some argue that schools should not try to ‘undermine the faith’ of Muslims, who object to teaching homosexuality as an ‘acceptable alternative lifestyle’. In this article, I will argue against this monolithic presentation of Islam. Furthermore, I will argue that a narrow view of Islam is neglectful of gay and lesbian Muslims who are particularly (...) vulnerable to the unrepentant hostilities of their own communities. (shrink)

Since the spread of Islam in Transoxiana (Mā-warāʾ al-Nahr), religious understandings based on the opinions of Abū Ḥanīfa (d. 150/767) have always been dominant in the region. Therefore, it was not possible for other understandings, which may seem to be opposite to Abū Ḥanīfa’s opinions, to be influential in the region. That Najjāriyya and Karrāmiyya could not be perennial in the region may be an example of this case. Similarly, Māturīdiyya, which benefited from Abū Ḥanīfa’s treatises of creed and (...) his rational method, could not adequately get the support of people at the time of Abū Manṣūr al-Māturīdī (d. 333/944) and Abū l-Muʿīn al-Nasafī (d. 508/1114) because the school was seen as an opposite approach to the prevailing imaginations about Abū Ḥanīfa. Moreover, the Ḥanafī jurists (Ḥanafī fuqahāʾ), who were influential in not only people but also bureaucracy, and the Ḥanafī theologians (Ḥanafī mutakallimūn), who followed al-Māturīdī’s theological method , did not come to terms on their interpretations of Abū Ḥanīfa. The Ḥanafī jurists who benefited mostly from juridical sources and manāqibworks were thinking different from the Ḥanafī theologians who relied on the treatises of Abū Ḥanīfa on such issues as the legitimacy of Kalām as a scholarly discipline, the responsibility of people of fatra(ahl al-fatra: people having no access to the message of Islam), and the creation of faith (īmān). The Ḥanafī jurists took different stance on various issues and argued that faith is not created; the informative (khabarī) attributes of God (ṣifāt Allāh) mentioned in the Qurʾān cannot be interpreted (taʾwīl); no one can be held accountable for faith only based on the intellect unless the message of the Prophet reaches to her or him; the people of fatracannot be responsible for faith. They also stated that Abū Ḥanīfa broke his relationship with the theological (kalāmī) issues in the last years of his life. Although these jurists accepted Abū Ḥanīfa’s distinction between faith and deeds and his view of the stability of one’s faith without increasing or decreasing they condemned theological discussions on these issues by going beyond the limits of the treatise of creed. While the Ḥanafī theologians known as the Ḥanafī scholars of Samarqand who adopted the religious views of Imām al-Māturīdī of Samarqand acknowledged the intellect and considered it as an independent source in religion, the Ḥanafī jurists known as the Ḥanafī scholars of Bukhārāauthorized the intellect only in understanding the transmission (naql) and its interpretation. The different opinions of the two groups can be seen clearly on the question of the religious responsibility of the people of fatra. When we look at the debates regarding Kalām and the Islamic law, we can see that the difference between these two cities (Samarqand and Bukhārā) stems from their methodological views on the epistemological values of the reason (ʿaql) and the transmission (tradition). Māturīdiyya is a school of theology established by the Ḥanafī theologians who upheld the necessity and significance of Kalām. It is possible to say that the Ḥanafī jurists did not contribute to the establishment and systematisation of this school; rather, they tried to prevent it. Our findings show that the Ḥanafī jurists who lived in Transoxiana differ from each other because of their different understandings of Abū Ḥanīfa. In the historical process extending today it is evident that the religious views of the Ḥanafī jurists and their interpretation of Abū Ḥanīfa have been prominent and effective, not that of Māturīdiyya, which is the understanding of the Ḥanafī theologians. (shrink)

Imam Hatip schools (religious vocational schools) in Turkey have been taught teaching Arabic for many years. However, the objectives of learning Arabic have not yet been realized. The Education Council of the Ministry of Education prepares educational plans and programs for Arabic lessons in order to increase the quality of Arabic language teaching, the first of these programs was in 1973. This research is a field study carried out in 2016 on how to implement the educational programs prepared in (...) 2011 for Arabic lessons in Imam Hatip schools, and the problems facing the teacher in practical reality. The scope of the research is limited to Tekirdağ Anadolu Religious High School for boys, Süleymanpaşa Anadolu Religious High School for girls, Süleymanpaşa Religious Secondary school, and the teachers working in these schools. The research was based on the views of those educators as to how the educational programmes for Arabic lessons and the problems they faced during their exercise were implemented. The research was formulated through interviews with teachers. The results of the research according to the data received from the teachers were processed in the statistical program SPSS and then converted to frequency values and percentage values. These values were presented in tabular form. As a result of the findings, it was seen that most of the teachers did not read the Arabic lesson teaching program they were practicing, and they were unaware of the program’s vision, approach and goals; and they did not understand the program’s approach, vision, and objectives. Moreover, it was understood that the minds of the teachers were not clear about whether the Arabic language was a foreign language lesson or a religious vocational lesson, that the teaching practices and behaviors of teachers are incompatible with the educational program and they also had one view that the goals of the Arab lesson were largely unfulfilled. After the main results have been revealed and discussed, finally, following the disputed results, some suggestions were made to increase the quality of teaching Arabic such as making Arabic an effective, active and influential element in the lives of students and teachers through various awards and scholarships and the examination of Arabic as a foreign language in the university entrance examinations as an element of motivation and quality. In addition, in order to improve the quality of the Arabic teacher, we have made the Arabic exams as periodic, an increase in salaries according to the teachers’ receivables score, the continuation of in-service trainings, etc. (shrink)

PREFACE WORD -/- Hilmi Ziya Ülken was born in Istanbul during the last period of the Ottoman Empire, was educated during this period and worked in many areas of the intellectual life of the newly established Republic. Although he was interested in many fields of social sciences, he gained fame in philosophy, sociology, history of thought and literature. Again, he undertook important tasks in revealing and introducing medieval Islamic thinkers and post-Tanzimat Turkish thought, and due to his deep (...) knowledge of Eastern and Western philosophies, he made comparative studies in these fields and tried to reveal the similarities and differences in both cultures. Many graduate studies, book chapters and articles have been written about such an important thinker whose works are also recognized abroad. Among the thinkers of the Republican Era, Ülken is one of the most studied names. In this study, Ülken's biography, his intellectual adventure, his understanding of philosophy and his ideas about the life of thought are discussed panoramically, and the bibliographic information obtained about his articles and other works that have not yet been fully revealed has been added to the study. Another important document added to this study is Ülken's biography written in his own handwriting. Our hope is that with the completion of the information missing in this study, a complete portrait of Ülken will be revealed. When Ülken's works are taken into consideration, it is understood that he wrote works in many fields of social sciences. The fact that he did not concentrate on a certain field but worked in many fields has been a frequently criticized aspect of him. In this sense, we think that the phrase "A Thinker of Mütebahhir", which we wrote as a subtitle to the title of our study, defines him very well. Many names have used the adjective mütebahhir, which means ocean and depth in Ottoman Turkish, about Ülken. While Necati Öner used it in a positive sense, names such as Cemil Meriç (1916-1987) and İsmail Tunalı (1923-2015) used it in a sense that includes negative connotations, such as saying words in every field, his knowledge is unlimited but formless and non-systematic, and Salâh Birsel (1919-1999) wrote on every subject. On the other hand, scholars such as Kurtuluş Kayalı and Ali Utku, who have recently conducted competent studies on Ülken, have emphasized that Ülken - contrary to popular belief - thought and worked within a system and was very sensitive about his system of thought. When Ülken's works are examined in general, it is seen that many of them were formed by turning lecture notes into books, and this situation caused many problems. This situation led to problems such as the disorganization of his works, the lack of a certain systematization, the lack of the necessary methodological sensitivity in footnotes and citations, and the use of some terms in their original language instead of their Turkish equivalents. When we look at the life stories of important thinkers in the history of thought, we observe that they were not only influenced by the social, political, economic, etc. conditions of the period in which they lived, but also that they influenced these conditions in the period in which they lived. The best example of this situation among the thinkers of the early years of the Republic is Ülken. When his works are examined in chronological order, it is noticeable that his ideas constantly changed, that he had to defend the ideas he criticized from time to time, and that he was in a constant search. He explained his works in many fields by saying that he wrote works that would be a source for his own works and that he served as a bridge to the past. The fact that he was a doyen in many fields of social sciences despite having a Mülkiye education can be explained by his self-education. Ülken, who set an example for academics and thinkers with his hard work, diligence, and lifestyle of constantly reading, researching and writing, carried out very important works in his 73 years of life. As Öner, a student of his who knew him closely, says: "In his daily life, Ülken was either reading, writing or philosophizing." Again, Tunalı says about his diligence that "when he was finishing a book, he would have written another book!" It can be said that one of Ülken's efforts was to establish a tradition of sociology and philosophy in Turkey by recognizing the disconnect in our world of thought. Ülken expressed this to his student Necati Öner by saying, "We are a quarter in philosophy, you will be half, and then we will be complete!" While the influence of philosophers and sociologists who came to our country with the educational reforms was quite limited, Ülken succeeded in establishing a tradition in Istanbul Sociology and Ankara Theology. For this reason, important sociologists and philosophers of our country, such as Baykan Sezer (1938-2002) and Kurtuluş Kayalı (born 1949), admitted that "we are students of the Ülken tradition" even though they were not his direct students. Ülken provided an important opening in the social sciences with his methodology that analyzed the problems he dealt with in depth, tried to deal with all aspects of the issues and made synthesis attempts between different ideas. In addition, with the newly established Republic, he made great efforts to collect and translate sources in many fields, especially philosophy, and to carry out activities on a philosophical basis. The fact that his works continued to attract attention in every period after him and were reprinted and read again and again reveals the centrality of his role in the intellectual life of the Republican period. In this study, in which the life, philosophy and thoughts of Hilmi Ziya Ülken, whose valuable contributions to Turkish-Islamic thought are undeniable, have been tried to be presented in general terms, the articles and book chapters I have written about Ülken in various journals and book chapters and whose titles I have given in the bibliography and bibliography section have also been utilized. I hope that this monographic study will make a small contribution to the studies on Ülken, who deserves to be remembered with mercy and gratitude. -/- . (shrink)

This study aims to ascertain why parents in rural and semi-rural areas of Bamyan province in Afghanistan choose and prefer to send their children to fee-charging private schools while free public schools are accessible. In addition, this study also aims to understand what the primary source of information is when parents choose a school. The focus in answering these questions will be on the parents' perceptions that inform their decision when they choose a school. Therefore, this study investigates parents' perceived (...) indicators regarding their children's schooling costs, facilities, proximity, teacher commitment to school and students rather than the actual measurements (for example, parents' assessment of teacher's competence level and official test results). This research utilized a combination of quantitative and qualitative approaches. The quantitative data was derived from 270 detailed questionnaires, and the qualitative data was collected through 10 structured focus group discussions. The results highlight key factors that significantly influence parents' choices, including teaching quality, school management, proximity, and financial considerations. Considerable disparities emerge between private and public schools, particularly in perceived teaching quality, teacher qualifications, student learning support, and discipline. Moreover, the study reveals challenges related to the accessibility of private schools and concerns regarding corruption within public school administration. These findings offer valuable insights for policymakers and education stakeholders, informing them the development of targeted interventions and strategies to address these challenges and empowering parents to make well-informed decisions regarding their children's education. In a country like Afghanistan, where education is largely controlled and directed by a central system, the voices of parents in the educational process are often overlooked. This research aims to fill this notable gap. By delving into what parents think and feel about their children's education, we're uncovering valuable insights that have been largely absent in past discussions. This is not just about numbers and policies; it is about understanding the human element in education, which is all too vital in a place where centralized decisions dominate the landscape. This paper, therefore, stands out as it brings to the forefront the often-unheard voices of parents, making a significant contribution to the field. (shrink)

This study looks into issues facing Indonesian multicultural education and offers solutions based on the worldview of Bhinneka Tunggal Ika. The study tries to clarify how Bhinneka Tunggal Ika’s worldview applies to the nation’s rich history, numerous tribes, nations, races, worldviews, including customs. The worldview is deeply established in the historical background of the Majapahit Kingdom and deeply embedded in Indonesia’s identity as the world’s largest Muslim nation; it can serve as a foundation for promoting religious freedom and building (...) a peaceful, multicultural society for multicultural education. -/- . (shrink)

In this paper I examine in detail the continued – and curious – popularity of religious schools in an otherwise ‘secular’ twenty-first century Europe. To do this I consider a number of motivations underwriting the decision to place one’s child in a religious school and delineate what are likely the best empirically supported explanations for the continued dominant position of Protestant and Catholic schools. I then argue that institutional racism is an explanatory variable that empirical researchers typically avoid, (...) though it informs both parental assessments of school quality as well as selective mechanisms many mainstream religious schools use to function as domains of exclusion. I then distinguish between religious schools in a dominant position from those serving disadvantaged minorities and argue that the latter are able to play a crucially important function other schools only rarely provide and hence that vulnerable minorities may have reason to value. (shrink)

Philosophers of education often view the role of religion in education with suspicion, claiming it to be impossible, indoctrinatory or controversial unless reduced to secular premises and aims. The ‘post-secular’ and ‘decolonial’ turns of the new millennium have, however, afforded opportunities to revaluate this predilection. In a social and intellectual context where the arguments of previous generations of philosophers may be challenged on account of positivist assumptions, there may be an opening for the reconsideration of alternative but traditional religious (...) epistemologies. In this article, we pursue one such line of thought by revisiting a classic question in the philosophy of education, Meno’s Paradox of inquiry. We do this to revitalise understanding and justification for religious education. Our argument is not altogether new, but in our view, is in need of restatement: liturgy is at the heart of education and it is so because it is a locus of knowledge. We make this argument by exploring St Augustine’s response to Meno’s Paradox, and his radical claim that only Christ can be called ‘teacher’. Though ancient, this view of the relationship of the teacher and student to knowledge may seem surprisingly contemporary because of its emphasis on the independence of the learner. Although our argument is grounded in classic texts of the Western tradition, we suggest that arguments could be made by drawing on similar resources in other religious traditions, such as Islam, that also draw upon the Platonic tradition and similarly emphasise the importance of communal and personal acts of worship. (shrink)

Dâwûd al-Qarisî (Dâvûd al-Karsî) was a versatile and prolific 18th century Ottoman scholar who studied in İstanbul and Egypt and then taught for long years in various centers of learning like Egypt, Cyprus, Karaman, and İstanbul. He held high esteem for Mehmed Efendi of Birgi (Imâm Birgivî/Birgili, d.1573), out of respect for whom, towards the end of his life, Karsî, like Birgivî, occupied himself with teaching in the town of Birgi, where he died in 1756 and was buried next to (...) Birgivî. Better known for his following works on Arabic language and rhetoric and on the prophetic traditions (hadith): Sharḥu uṣûli’l-ḥadîth li’l-Birgivî; Sharḥu’l-Ḳaṣîdati’n-nûniyya (two commentaries, in Arabic and Turkish); Şarḥu’l-Emsileti’l-mukhtalifa fi’ṣ-ṣarf (two commentaries, in Arabic and Turkish); Sharḥu’l-Binâʾ; Sharḥu’l-ʿAvâmil; and Sharḥu İzhâri’l-asrâr, Karsî has actually composed textbooks in quite different fields. Hence the hundreds of manuscript copies of his works in world libraries. Many of his works were also recurrently printed in the Ottoman period. One of the neglected aspects of Karsî is his identity as a logician. Although he authored ambitious and potent works in the field of logic, this aspect of him has not been subject to modern studies. Even his bibliography has not been established so far (with scattered manuscript copies of his works and incomplete catalogue entries). This article primarily and in a long research based on manuscript copies and bibliographic sources, identifies twelve works on logic that Karsî has authored. We have clarified the works that are frequently mistaken for each other, and, especially, have definitively established his authorship of a voluminous commentary on al-Kâtibî’s al-Shamsiyya, of which commentary a second manuscript copy has been identified and described together with the other copy. Next is handled his most famous work of logic, the Sharhu Îsâghûcî, which constitutes an important and assertive ring in the tradition of commentaries on Îsâghûcî. We describe in detail the nine manuscript copies of this work that have been identified in various libraries. The critical text of Karsî’s Sharhu Îsâghûcî, whose composition was finished on 5 March 1745, has been prepared based on the following four manuscripts: (1) MS Kayseri Raşid Efendi Kütüphanesi, No. 857, ff.1v-3v, dated 1746, that is, only one year after the composition of the work; (2) MS Bursa İnebey Yazma Eser Kütüphanesi, Genel, No.794B, ff.96v-114v, dated 1755; (3) MS Millet Kütüphanesi, Ali Emiri Efendi Arapça, No. 1752, ff.48v-58r, dated 1760; (4) MS Beyazıt Yazma Eser Kütüphanesi, Beyazıt, No. 3129, ff.41v-55v, dated 8 March 1772. While preparing the critical text, we have applied the Center for Islamic Studies (İslam Araştırmaları Merkezi, İSAM)’s method of optional text choice. The critical text is preceded by a content analysis. Karsî is well aware of the preceding tradition of commentary on Îsâghûcî, and has composed his own commentary as a ‘simile’ or alternative to the commentary by Mollâ Fanârî which was famous and current in his own day. Karsî’s statement “the commentary in one day and one night” is a reference to Mollâ Fanârî who had stated that he started writing his commentary in the morning and finished it by the evening. Karsî, who spent long years in the Egyptian scholarly and cultural basin, adopted the religious-sciences-centered ‘instrumentalist’ understanding of logic that was dominant in the Egypt-Maghrib region. Therefore, no matter how famous they were, he criticized those theoretical, long, and detailed works of logic which mingled with philosophy; and defended and favored authoring functional and cogent logic texts that were beneficial, in terms of religious sciences, to the seekers of knowledge and the scholars. Therefore, in a manner not frequently encountered in other texts of its kind, he refers to the writings and views of Muhammad b. Yûsuf al-Sanûsî (d.1490), the great representative of this logical school in the Egyptian-Maghrib region. Where there is divergence between the views of the ‘earlier scholars’ (mutaqaddimûn) like Ibn Sînâ and his followers and the ‘later scholars’ (muta’akhkhirûn), i.e., post-Fakhr al-dîn al-Râzî logicians, Karsî is careful to distance himself from partisanship, preferring sometimes the views of the earliers, other times those of the laters. For instance, on the eight conditions proposed for the realization of contradiction, he finds truth to be with al-Fârâbî, who proposed “unity in the predicative attribution” as the single condition for the realization of contradiction. Similarly, on the subject matter of Logic, he tried to reconcile the mutaqaddimûn’s notion of ‘second intelligibles’ with the muta’akhkhirûn’s notion of ‘apprehensional and declarational knowledge,’ suggesting that not much difference exists between the two, on the grounds that both notions are limited to the aspect of ‘known things that lead to the knowledge of unknown things.’ Karsî asserts that established and commonly used metaphors have, according to the verifying scholars, signification by correspondence (dalâlat al-mutâbaqah), adding also that it should not be ignored that such metaphors may change from society to society and from time to time. Karsî also endorses the earlier scholars’ position concerning the impossibility of quiddity (mâhiyya) being composed of two co-extensive parts, and emphasizes that credit should not be given to later scholars’ position who see it possible. According to the verifying scholars (muhaqqîqûn), it is possible to make definition (hadd) by mentioning only difference (fasl), in which case it becomes an imperfect definition (hadd nâqis). He is of the opinion that the definition of the proposition (qadiyya) in al-Taftâzânî’s Tahdhîb is clearer and more complete: “a proposition is an expression that bears the possibility of being true or false”. He states that in the division of proposition according to quantity what is taken into consideration is the subject (mawdû‘) in categorical propositions, and the temporal aspect of the antecedent (muqaddam) in hypothetical propositions. As for the unquantified, indefinite proposition (qadiyya muhmalah), Karsî assumes that if it is not about the problems of the sciences, then it is virtually/potentially a particular proposition (qadiyya juz’iyyah); but if it is about the problems of the sciences, then it is virtually/potentially a universal proposition (qadiyya kulliyyah). This being the general rule about the ambiguous (muhmal) propositions, he nevertheless contends that, because its subject (mawdû‘) is negated, it is preferable to consider a negative ambiguous (sâliba muhmalah) proposition like “human (insân) is not standing” to be a virtually/potentially universal negative (sâliba kulliyyâh) proposition. He states that a disjunctive hypothetical proposition (shartiyya al-munfasila) that is composed of more than two parts/units is only seemingly so, and that in reality it cannot be composed of more than two units. Syllogism (qiyâs), according to Karsî, is the ultimate purpose (al-maqsad al-aqsâ) and the most valuable subject-matter of the science of Logic. For him, the entire range of topics that are handled before this one are only prolegomena to it. This approach of Karsî clearly reveals how much the ‘demonstration (burhân)-centered’ approach of the founding figures of the Muslim tradition of logic like al-Fârâbî and Ibn Sînâ has changed. al-Abharî, in his Îsâghûjî makes no mention of ‘conversion by contradiction’ (‘aks al-naqîd). Therefore, Karsî, too, in his commentary, does not touch upon the issue. However, in his Îsâghûjî al-jadîd Karsî does handle the conversion by contradiction and its rules. Following the method of Îsâghûjî, in his commentary Karsî shortly touches on the four figures (shakl) of conjuctive syllogism (qiyâs iqtirânî) and their conditions, after which he passes to the first figure (shakl), which is considered ‘the balance of the sciences’ (mi‘yâr al-‘ulûm), explaining the four moods (darb) of it. In his Îsâghûjî al-jadîd, however, Karsî handles all the four figures (shakl) with all their related moods (darb), where he speaks of fife moods (darb) of the fourth figure (shakl). The topic of ‘modal propositions’ (al-muwajjahât) and of ‘modal syllogism’ (al-mukhtalitât), both of which do not take place in the Îsâghûjî, are not mentioned by Karsî as well, either in his commentary on Îsâghûjî or in his Îsâghûjî al-jadîd. Karsî proposes that the certainties (yaqîniyyât), of which demonstration (burhân) is made, have seven, not six, divisions. After mentioning (1) axioms/first principles (awwaliyyât), (2) observata/sensuals (mushâhadât), (3) experta/empiricals (mujarrabât), (4) acumenalia (hadthiyyât), (5) testata (mutawâtirât), and (6) instictives (fitriyyât), that is, all the ‘propositions accompanied by their demonstrations,’ Karsî states that these six divisions, which do not need research and reflection (nazar), are called badîhiyyât (self-evidents), and constitute the foundations (usûl) of certainties (yaqîniyyât). As the seventh division he mentions (7) the nazariyyât (theoreticals), which are known via the badîhiyyât, end up in them, and therefore convey certainty (yaqîn). For Karsî, the nazariyyât/theoreticals, which constitute the seventh division of yaqîniyyât/certainties, are too numerous, and constitute the branches (far‘) of yaqîniyyât. Every time the concept of ‘Mughâlata’ (sophistry) comes forth in the traditional sections on the five arts usually appended to logic works, Karsî often gives examples from what he sees as extreme sûfî sayings, lamenting that these expressions are so widespread and held in esteem. He sometimes criticizes these expressions. However, it is observed that he does not reject tasawwuf in toto, but excludes from his criticism the mystical views and approaches of the truth-abiding (ahl al-haqq), shârî‘â-observant (mutasharri‘) leading sufis who have reached to the highest level of karâmah. (shrink)

-/- Solving the Problem of Overpopulation and Low GDP per Capita Through the Universal Formula -/- Overpopulation is one of the most pressing issues faced by many developing countries today. While it may seem logical that a larger population should lead to higher economic output, the reality is far more complex. Many overpopulated countries suffer from low GDP per capita—a key indicator of average individual wealth and national productivity. This paradox can only be fully understood and solved through the lens (...) of natural law. My universal formula, composed of three universal laws of nature—the Law of Karma (system integrity), the Law of Balance in Nature, and the Law of Feedback Mechanism—offers an exact and complete solution not only to this issue, but to the broader problem of human and societal suffering. -/- Understanding the Problem: Why Overpopulation Leads to Low GDP per Capita -/- Overpopulated countries often experience a range of interrelated issues that prevent economic prosperity on a per-person basis: -/- 1. Resource Strain and Imbalance: When a country’s population exceeds its available resources and infrastructure, every individual gets a smaller share of wealth and opportunity. This results in poverty, unemployment, and a breakdown of social systems. The law of balance is violated. -/- 2. Low Labor Productivity: A high population does not guarantee productivity. Many individuals in overpopulated nations lack access to education and meaningful employment. Without knowledge and skills, economic output per person remains low, creating a vicious cycle of poverty. -/- 3. Economic Inequality: Even when total GDP rises, wealth is often concentrated in the hands of a few. The majority remain poor, and GDP per capita fails to reflect true well-being. This is a failure in the feedback system between leaders and the population. -/- 4. Weak Governance and Infrastructure: More people require more schools, hospitals, jobs, and transportation. If these systems are not upgraded in proportion to population growth, societal imbalance occurs. -/- 5. Lack of Education and Awareness: Many overpopulated countries suffer from low literacy rates and deeply rooted misinformation. Without education based on natural law and critical thinking, decisions are made that worsen the imbalance. -/- The Universal Formula as a Complete Solution -/- The solution to this problem lies in re-aligning human decision-making with the three natural laws that govern all systems—organic, inorganic, and human-made: -/- 1. The Law of Karma (Cause and Effect in Systems) -/- All systems must be free of defects to function properly. Overpopulation is a defect in the human-environment system. When leaders or individuals make decisions that ignore natural limits, the system malfunctions. Whether it’s a nation or a family, decisions must be free of defects or they create suffering. -/- 2. The Law of Balance in Nature -/- All living systems depend on balance—between resources and consumption, growth and sustainability. Overpopulation breaks this balance. Only by teaching the population the natural limits of the environment can true development occur. -/- 3. The Law of Feedback Mechanism -/- All decision-making systems must continuously adjust based on the feedback they receive. In governance, leaders must listen to the real conditions of the people. In education, systems must evolve based on results. In population management, feedback from health, environment, and economy must guide action. -/- Application in the Philippines -/- In my own country, the Philippines, applying the universal formula can begin with a foundational educational reform. Children and youth must be taught the natural laws of decision-making, rather than dogma or rigid ideologies. Respect for religion should remain, but it must not prevent the teaching of natural law. Leaders from barangay captains to national officials should be educated to understand that decisions disconnected from natural law lead to disaster. -/- By reframing population management as a scientific and moral necessity—not a political or religious issue—we can begin to stabilize our society. Family planning, ecological preservation, and education reform must be presented as actions aligned with balance and system integrity. -/- Global Application: UN and World Economic Forum (WEF) -/- At the international level, the United Nations (UN) and World Economic Forum (WEF) can adopt the universal formula as a foundational framework for sustainable policy-making. -/- All Sustainable Development Goals (SDGs) should be evaluated through the lens of balance, system integrity, and feedback. -/- International economic metrics should move beyond GDP and include a Balance Index, System Integrity Score, and Feedback Responsiveness Index. -/- Leaders must be held accountable not to ideologies, but to the laws of nature that cannot be negotiated. -/- The universal formula is not a theory—it is the natural operating system of life itself. Any decision that violates its principles results in suffering and collapse. -/- AGI and the Future of Human Governance -/- In the future, when Artificial General Intelligence (AGI) reaches maturity, my universal formula must be embedded into its core programming. An AGI trained on these three natural laws will never make decisions that violate balance, ignore system defects, or disregard feedback. Instead, it will support human systems in evolving toward harmony, efficiency, and sustainability. -/- Conclusion: A Universal Moral and Scientific Blueprint -/- The problem of overpopulation and low GDP per capita is not merely an economic issue—it is a systemic violation of natural law. Only through widespread education, leadership reformation, and alignment with the three universal laws of my formula can we prevent societal collapse and build a world of balance and well-being. This is the path not only for the Philippines but for all nations, and for the intelligent machines of the future. -/- It is time for humanity to evolve, not through ideology or endless growth, but through understanding and applying the very laws that govern life itself. -/- . (shrink)

The increasing religious diversity in educational space has raised a legitimate question on how Catholic theology/ catechesis must be taught in Philippine Catholic universities given the institutional mandate to educate students “into the faith of the Church through teaching of Christian doctrine in an organic and systematic way” (Wuerl, 2013, 1). On this note, the paper makes reference to “centered plural- ism” (CP), a positional posture espoused by Georgetown University in dealing with this predicament. In an attempt to (re) (...) appropriate CP into local context, there is a need to explore the Filipino conception of self/others as enveloped within the indigenous concept of kapwa. Hereon, the paper finds that CP is not just feasibly suitable in local context but with kapwa's more inclusive description of the relationship of self and others, a CP‐based teaching paradigm in theology/ catechesis is a promising project in the educational scene of the Philippines. (shrink)

A universal religion is a philosophical and theological concept with universal applicability regardless of culture, race, sex, religion, nationality, or another distinguishing feature [1]. A universal religion may also emphasize universal principles and inclusively accept others. Some examples of universal religions are Baháʼí Faith, Buddhism, and Christian Universalism. These religions believe in one fundamental truth that transcends the national, cultural, or religious boundaries or interpretations of that one truth. Sikhism is a religion that emerged in the Punjab province (...) of India during the 15th century. While it is not typically described as a "universal" religion in the same way that, for example, Christianity or Islam are often told, it does contain values and principles that are universal and applicable to people from all walks of life. Though there is no universally established definition of a "universal religion," some characteristics that may be associated with such a religion include Inclusivity, Universality, Tolerance, Unity, Ethical values, Spiritual Growth, Service, Education, Social Justice, and Peace. (shrink)

In this paper an attempt is made to draw out the contemporary relevance of philosophy in school education of India. It includes some studies done in this field and also reports on philosophy by such agencies like UNESCO & NCERT. Many European countries emphasises on the above said theme. There are lots of work and research done by many philosophers on philosophy for children. Indian values system is different from the West and more important than others. Education has become a (...) tool to achieve efficiency in all walks of human life whether social, political, religious or philosophical. Every nation started developing its own specific set of educational values. For India it is very necessary to increase philosophical thinking study and research. Philosophy could make significant contribution, particularly in relation to children’s moral development because the Indian curriculum currently neglects this aim. A teacher can play an important role in promoting this discussion because a teacher has the capacity to influence students with their thoughts and personality and engages them in these activities. Philosophy needs to be included in the curriculum and have demonstrated cognitive and social gains in children who were explored to philosophy in their schooling. (shrink)

1 Introduction1 In the 1980s, hermeneutics was often incorporated into deconstructionism and literary theory. Rather than focus on authorial intentions, the nature of writing itself including codes used to construct meaning, socio-economic contexts and inequalities of power,2 Gadamer introduced a different perspective; the interplay between effects of history on a reader’s understanding and the tradition(s) handed down in writing. This interplay in which a reader’s prejudices are called into question and modified by the text in a fusion of understanding and (...) topic revitalized the study of the printed word. Gadamer’s turn to language for understanding the meaning of Being also appealed to the post-modern antipathy toward modernity and metaphysics.3 If the truth and validity of interpretations are limited to communities of language, then our mode of being in history cannot but be historical. This point of view rendered Gadamer’s phenomenological hermeneutics vulnerable to the critique of moral and epistemological relativism. However, Gadamer’s theory of interpretation also stems from re-examination of the beginning of knowledge in the Pre-Socratics and Plato, and on this basis, is receptive to another dimension of inquiry than that which was trending in North America. -/- At the East-West Center, University of Hawai’i at Manoa in 1982, Chung-ying Cheng for the first time introduced onto-hermeneutics to an audience of esteemed philosophers including Li Zehou, Ren Jiyu, Feng Youlan, and Zhang Liwen.4 In contrast to schools of deconstruction and literary theory that had disengaged the interpreter from trans-historical sources of meaning and truth, Cheng explained that interpreters exist within a cosmological order inextricable from responsibility to harmonize Heaven and Earth in creative acts of interpretation. By integrating Chinese cosmology into hermeneutics through ontology, he tacitly challenged philosophers in the West to re-examine assumptions about humanity’s place in nature and by implication, Gadamer’s recovery of the beginnings of knowledge in Western philosophy. -/- Cheng’s Neo-Confucianism is inspired by the method and goals of Thomé H. Fang. The following words by Fang seem to prefigure, although in an indistinct and bundled way, aspects of Cheng’s philosophy including a Mencian theory of human nature, comprehensive observation, and creativity: “In the very process of living in concord with creative Nature, Man is charged with an ideal to be fully realized in the light of the principle of comprehensive harmony.”5 Like Fang, Cheng reinvigorates Chinese culture and language, but not solely in order to vindicate the insights of Neo-Confucianism. He has studied Western thought, from pragmatism and the analytic school to German idealism and phenomenology, to unlock and clarify philosophical concepts within the Yijing tradition and thereby render them intelligible to Anglophones. The result has been an awakening of Western scholars to the moral and cultural consequences of decoupling their thought from metaphysical foundations that are neither dogmatic nor doctrinal. -/- Not unlike the dialectic of Gadamer’s dialogue form, onto-generative hermeneutics integrates contrary positions on the same topic in order to blend both sides into a world philosophy, or as Cheng says, a “totalizing or integrative theory,”6 not to be confused with a theoretical rewording of a theory. On the contrary, the universal scope and relevance of hermeneutics stems from personal experience. Just as Gadamer, in response to faction and strife, immersed himself in Plato during the war years, and developed a method with which to harmonize opposites, so too, according to On-cho Ng, was Cheng moved by faction, strife and political persecution to develop a path toward unity.7 Gadamer taught at McMaster University in Hamilton, Ontario, and Cheng at the University of Hawai’i at Manoa among other institutions in North America. They facilitated trans-continental educational and cultural ties. Similar experiences yield similar insights irrespective of differences of time and place. Hence, authors in this issue who reside in Europe, China and North America, delineate the differences between Gadamer and Cheng, yet also, in light of Cheng’s onto-generative method and cosmology, develop integrative theories. Due to the page-budget restriction of the publisher, certain articles of this special theme will be subsequently published in the next issue. -/- 2 Integrative Theory This special issue of The Journal of Chinese Philosophy confirms a dimension of hermeneutics that Cheng has both motivated and inspired. The contributors do not abide by the conviction that since thought is mediated by language, interpretations cannot transcend culture. On the contrary, their research exemplifies the fruits of trans-historical onto-dialogical hermeneutics within limits defined by their field inquiry, organized into Parts I and II, around three themes: language, the philosophy of history and ethics. -/- Andrew Fuyarchuk introduces the theme of ontology in relation to Gadamer’s turn to language. Fuyarchuk argues that Chung-ying Cheng’s criticism of Gadamer’s hermeneutics is informed by Heidegger’s concept of Dasein and thereby overlooks how Gadamer’s Platonic-Pythagorean problem of the division between the One and Many is harmonized in the event of language, which in turn positions Gadamer in proximity to the presupposed grounds of receptivity in Cheng’s onto-generative hermeneutics. Lauren Pfister’s contributing article addresses the year 2000 meeting between Cheng and Gadamer in Heidelberg and expands the transhistorical grounds of meaning in Gadamer to matters of theology. Pfister’s summary of the written Chinese record of their conversation indicates that Cheng does not address the role of Christian philosophy and hence, the role of the inner word in Gadamer’s hermeneutics. This is important not only for detecting changes in Cheng’s philosophical development, but also for modifying his hermeneutics along the lines of a living conversation, possibilities explored by Pfister in a sequel to the article submitted to this issue. Nevertheless, by raising the issue of how Gadamer’s turn to language for understanding the meaning of Being extends possibilities in Cheng’s thought, Pfister anticipates the article by Katarina Gajdosova. She returns to the roots of Chinese thought during the Warring States period and broadens the meaning of names in recently excavated texts. Contrary to the conventions about how to understand terms, she appeals to both Heidegger’s ontology and Cheng’s notion of receptivity and creativity to reinterpret naming in relation to cosmology. Along the same lines, insofar as the event of Being is lingual, Jay Goulding captures its emergent structure in an evolving community of scholars and scholarship. He recalls his philosophical journey toward Cheng’s philosophy that begins in conversations with Gadamer at McMaster University in Hamilton, leads to Heidegger and Asian thought, expands into turning points with teachers and colleagues from various backgrounds that by increments contributed to Goulding’s formulation of “Daoist phenomenology.” -/- Although differing traditions guide their inquiries and research, Cheng and Gadamer recall the wisdom of the past to ameliorate the fragmentation in contemporary life. This leads them to re-examine the origins of philosophy; historical roots and thus sources of creative re-interpretations East and West whose affinities are developed in contributions by Hyun Höchsmann and Friederike Assandri. Höchsmann assesses convergences and divergences in the origins of Chinese and Western philosophy (Confucius and Socrates, the Yijing and Pre-Socratics) that culminates in pairing Gadamer’s understanding of paideia in the context of Plato’s political cosmology in the Timaeus with moral and social cultivation in The Western Inscription. She delineates the limits of this comparison which in turn justifies introducing Vattimo’s notion of locality. Assandri’s comparative analysis moves between India and China, Buddhism and Tang Daoism. Based on Gadamer’s argument that writing detaches concepts from their cultural moorings, she defines and applies three levels of understanding in onto-generative hermeneutics to Buddhist terms that were assimilated into the Benji Jing and in so doing clarifies essential dimensions of Daoism. -/- Contributions by Stephen Palmquist and Nicholas Brasovan position Cheng in relation to Kant and Gadamer by way of Aristotle’s ethics respectively. On the one hand, Palmquist plots Cheng’s evolving criticism of Kant’s moral philosophy and draws on crucial dimensions of Gadamer’s hermeneutics to reposition that criticism in a constructive relation to Kant’s emphasis on the philosophical conditions of morality while also indicating how religious dimensions of his thought answer Cheng’s concerns for lived moral action. For Palmquist, Gadamer enables a constructive criticism of Cheng. On the other hand, Brasovan compares Cheng’s Yijing-based account of moral deliberation with Gadamer’s Aristotelian-based ethics and reasons that in contrast to Cheng, Gadamer’s hermeneutical consciousness is disengaged from practical knowledge. For Brasovan, Cheng is a constructive critic of Gadamer. Palmquist and Brasovan’s divergent angles on Gadamer and Cheng map onto a dialectic of contrast and complementarity that constitutes the inner logic of Cheng’s philosophy. In other words, Gadamer and Cheng ought to be read alongside one another for the sake of removing discrepancies and contradictions, which constitutes the organic structure of their thinking. -/- 3 Our Mode of Being in History Is Not Historical The conversations between Cheng and Gadamer in this issue of The Journal of Chinese Philosophy pivot on language, philosophy of history and ethics within a comparative framework of analysis, but also explore the grounds that make the comparisons possible. Those grounds are informed by Chinese cosmology, and function to wrest Gadamer from the shadow of Heideggerian facticity and reposition him within the range of Cheng’s ideas about our place in nature that is embedded in his question about how mind emerges from inorganic matter.8 -/- For Gadamer scholars of Heidegger, human finitude, our ownmost individuating death ensures that hermeneutics is always open to the other as other, always on the way toward understanding the meaning of Being. To arrest the process in a concept of “the Absolute” cannot but represent someone’s point of view, and thereby render hermeneutics indistinguishable from ideology. However, insofar as finitude is defined by them in terms of an onto-theological concept of immorality, finitude is a metaphysical concept consistent with epistemologies and confuse beings with the meaning of Being. As a result, the celebrated political value of hermeneutics to always be on the way toward an understanding of the meaning of Being admits subtle variations on the same worldview that are insufficiently self-critical. -/- Gadamer scholars of Heidegger are right. A transformation in ethos and opening to the meaning of Being depends on awareness of finitude. Yet this awareness does not yield openness to more of the same, i.e., discourse structurally incapable of coming to unity but instead, for both Gadamer and Cheng, openness to a distinctly different ontological dimension of reality. As Sandra Wawrytko and So-Seong Park indicate,9 this ontological dimension is prefigured in the experience of being-as-a-whole or the totality of all possible relations in both Chinese totemic shamanistic rituals,10 and Greek Dionysian festivals.11 Through these religious experiences human ethos and therefore consciousness is expanded and elevated from being centered on one’s ownmost concerns toward an affinity with all sentient beings from insects and plants to animals. The channel for this affinity is an auditory disposition and hence, the emotions, compassion, and feeling response. -/- The capacity for an auditory disposition, or as Gadamer calls it, listening consciousness to respond to the inter-relationality and therefore inherent balance of nature is developed through music, song and dance of the religious rituals and festivals. They facilitate the unity of mind with nature. This use of music, that transforms ordinary consciousness, explains Cheng’s emphasis on the receptivity of feeling response in comprehensive observation, and Gadamer’s emphasis on openness to the other in attunement. However, an auditory disposition characteristic of pre-literate oral cultures that reveals the “All” need not rely on religion. As theorists about the evolution of language have explained,12 modern languages preserve their pre-historical past in music or prosody. That is to say, the song and dance that revealed the totality of inter-related beings to an ethos of comprehensive observation and attunement toward beings in classical civilizations is retained in the back-and-forth movement or rhythm of the dialogue form. Our mode of being in history is a mode of being in nature – through the music of language. -/- While alerting the reader to the limits of a nominalist interpretation, Gadamer expresses the inner law of the nature as follows: “in perishing there is always becoming, and in becoming there is always perishing.”13 Considered in process, opposites generate and blend into each other. This law of nature applies to everything.14 Hence, in a manner comparable to Pfister’s concluding insights, onto-dialogical hermeneutics is not only open to discrete events of otherness but moreover, to the moving structure of reality expressed, as Gajdosova suggests, in the existential moment of naming. Considered as interplay of tension and resolution with a life of its own, the dialectic of a dialogue is self-similar to the way in which an organism grows (by instinct). There is, therefore, a sense in which the art of interpretation extends the human mind into the eternal cycles of nature such that we participate in the articulation of the inner telos/homeostasis toward which all beings strive and importantly for Gadamer scholars of Heidegger, within the material limits of energy to which our embodied minds are self-evidently subject. In mortality there is always immortality. (shrink)

Cosmopolis A Review of Cosmopolitics -/- 2015/3-4 -/- Editorial Dominique de Courcelles & Paul Ghils -/- This issue addresses the general concept of “spirituality” as it appears in various cultural contexts and timeframes, through contrasting ideological views. Without necessarily going back to artistic and religious remains of primitive men, which unquestionably show pursuits beyond the biophysical dimension and illustrate practices seeking to unveil the hidden significance of life and death, the following papers deal with a number of interpretations covering (...) a wide field extending from belief to theory, from emotions to concepts, from the wisdom of personal experience to the most sophisticated doctrines. Spirit and spirituality are indeed many-faceted notions. They may refer to the intricate world of the interacting spirits which inhabit living beings in animistic traditions, without excluding a “grand force” linking human beings within a dynamic whole on which their very existence rely . They also bear upon more atomistic and either/or approaches of Western philosophy, which have become embodied in Cartesian dualism against a monotheist background, to the point of freezing the essence of individuals and culminating in the extreme individualism that characterizes our contemporaries. However, this equally refers to the opposite conception of materialism, across times and cultures, from ancient India and Greece (Cārvāka, originally known as Lokāyata, or some Buddhist doctrines for the former, Democritus or Lucretius for the latter) to more contemporary materialistic schools, whether modern or postmodern. -/- The following papers look at the contrasting forms of the philosophy and spirit of the human factor set into a whole, with no artificial disjoint between the psychical and the physical levels, as Wittgenstein put it: “And how can a body have a soul?”. This approach is not unrelated to the notion of anthropocene examined in a recent issue of Cosmopolis, with provides another comprehensive framework open to a spiritual life emerging from the very environment that generated it. -/- *** The first section of this issue was edited by Dominique de Courcelles, director at the National French Research Centre (CNRS), whom we wish to thank for collecting relevant studies relating to the religious and political questions, with a view to focusing on the war of ideas inevitably waged behind images, concepts and perceptions, taking an asymmetrical approach. To the extent that they are mindful of global/local interactions and include representations, opinions and beliefs, such disciplines as philosophy, philology, history and social sciences can provide useful studies accounting for new practices in geopolitics and a fair diplomacy. -/- In her introduction, Dominique de Courcelles first poses the question of how the religious and political spheres interrelate, with their corresponding religious demands and humanistic values. She then suggests that the right question today may be breaking with the philosophy of human rights concerned with the defense of human beings against the hazards of arbitrary politics or the instrumental use of religion, in favour of a fair philosophy of humankind, a new humanism. This would consist in recognizing a common loyalty of all towards one interhuman, not only interstate community, to protect it from both the autonomy demanded by individuals and the instrumental use of minorities. -/- Considering the fact of diversity, so important today in terms of both politics and religion, Abdelhai Azarkan looks at the conditions under which tolerance could obtain the double status of right and duty. He revisits to two philosophers, John Locke and Voltaire, who thought about it from the historical reality of religious wars. The former made tolerance into a right, basing his analysis on the political-legal level, while the latter saw tolerance as a duty, from an analysis based on ethical-political criteria. -/- Mathieu Guidère examines what he calls semantic denominationalism, a term which implies religious attributes and identities, whichever national loyalties or personal belonging they may have at the same time. Since the early 2000s, thie phenomenon has expanded tremendously, compounded by the “war on terror” and the over media-oriented terrorist actions. Denominational expressions act as formal names for ordinary and high-profile players in domestic and foreign policies of democratic states. These systems reveal a receding secularization, while the powerful comeback of religious identities signals the failure of nation-states and the weakening of the humanist spirit. -/- Barbara De Poli retraces the history of a contemporary jihadism claiming its Islamic essence and asserting the truth of genuine coranic principles via the war on infidels, with a view to restoring the Caliphate. After defining the term jihad, she shows that even if this contemporary jiadism is spreading in the Muslim world, it radically departs from Islamic law and the received use of the term jihad, in so far as it is rooted in the early radical thinking of Islamic ideologues in the 20th century, starting with with Hassan al-Banna, the founder of the Muslim Brotherhood. This current has been fueled by by international conflicts since the outbreak of the war in Afghanistan, in which the so-called Western countries bear a major responsibility. -/- Abderrazak Sayadi starts from the Tunisian experience to ask the question of humanist values and democracy within the relationships between the religious and political spheres. As a historian of religion, he is brought to demystify certain islamic principles and to paying attention to the reform of law, seeing the separation of religion and politics as a precondition to a successful democratic gamble and the establishment of a renewed humanism. -/- Dominique de Courcelles reminds us that getting a better knowledge of narrations and words makes it possible to better understand how logical and rhetorical thinking works for those who wage an asymetriccal war, re-enchanting and mystifying the world to better take control. As soon as 1932, an exchange of letters between Einstein and Freud made it clear that, in order to free man from fatality and war, education understood as culture was fundamental. Such illustrations as the exécution of Oussama ben Laden and the Caliph’s speech in Mossoul show that a premiminary analysis of images and words is essential to a fair diplomacy conducted by people from civil society, whose culture and wisdom allow justice and force to speak together and better resist war. -/- Marcel Boisard thinks that on the day the guns fall silent, exhausted by war, we will not return to the state borders that have prevailed for a century as an outcome of the Sykes-Picot agreement of 1916. It is time to prepare the “day after”, which will be a huge challenge. To this end, a summit of Middle-East nations is urgently needed to globally decide the fate of those peoples. On the condition that we know who the enemy is and accept to name it, to understand the history of the countries, groups and alliances, and to question any false or self-interested sense of certainty. -/- *** In the second section, Paul Schafer provides the author’s experiences to explain how culture, from the artistic to the biological, has the power to to open the doors to spirituality, from the inner self to the global environment. He asks himself whether a relative permanence of spirituality can arise from the specific moments that characterize it. Laurent Ledoux synthesizes the conclusion of a symposium held on 22 January 2015 on the links between philosophy and management, on the basis of the spiritual dimension conceived as “natural” and the answers it may suggest to the issues that face the organizations in a “contemporaniversal” world. Jacques Rifflet makes that question in a secular perspective, based on the wellsprings of personal commitment before it can be caught by any religious creed or scientific theory. In this sense spirituality, in alliance with reason, both inspires human consciousness and illuminates its destiny. Sami Aldeeb asks himself whether Islam can be reconciled with human rights. Caught between the belief in an absolute and final Word descended from the sky, and evidence showing that any religion is the creation of a given culture and a society situated in time and space, the Makkan and … contexts et médinois call for differentiated, if not opposite answers and exegeses. Bernard Carmona provides the outline of a dialogical framework, which is known to be a feature of debates between the various philosophical schools of classical India, exemplified here by the transdisciplinary perspective of debates within a Buddhist context. *** The articles not focused on the previous topic include a study by Landry Signé on China’s strategy, competing with the United States to control African resources. The author deals with the specific case of China’s rapprochement with Southern Sudan since Sudan was broken up. In the last paper, Goran Fejić and Rada Iveković, return to the essential role that women should play, and comments upon the role of some international legal instruments related in particular to the elimination of all forms of discrimination. The perspective is transnational and transethnic and is based on secular criteria, as regards nation-building and more generally society-building. Considering the persistence of widespread violence, whether in times of armed conflict or in times of peace, the question remains whether it is possible to fully implement rights and justice instruments. (shrink)

Blind Obedience: A Double-Edged Sword -/- Introduction -/- Blind obedience refers to unquestioning compliance with authority, where individuals follow orders or rules without critical thinking or moral evaluation. Throughout history, blind obedience has led to both progress and disaster. While obedience is necessary for maintaining order in societies, institutions, and organizations, blindly following authority without questioning its ethical implications can result in tragic consequences. -/- This essay explores the nature of blind obedience, its psychological roots, historical examples, its presence in (...) modern society, and the importance of critical thinking in preventing its dangers. By examining these aspects, we can better understand the balance between necessary obedience and the responsibility to challenge unethical commands. -/- The Psychology of Blind Obedience -/- Human beings are naturally inclined to obey authority. From childhood, people are taught to respect parents, teachers, and leaders, which helps maintain societal order. However, this conditioning can also suppress independent thought and personal moral judgment. -/- One of the most well-known psychological studies on obedience is Stanley Milgram’s experiment (1961). In this study, participants were instructed by an authority figure (a scientist) to administer electric shocks to another person (who was actually an actor and not harmed). Even as the “victim” screamed in pain, many participants continued delivering shocks simply because they were told to do so. The study demonstrated how ordinary individuals could commit harmful acts when instructed by an authority figure, proving that blind obedience is a powerful force that can override personal morality. -/- Another significant study is the Stanford Prison Experiment (1971), conducted by Philip Zimbardo. Participants were randomly assigned roles as either guards or prisoners in a simulated prison. The ”guards” quickly became abusive, using psychological and physical intimidation, while the “prisoners” became submissive. The experiment had to be stopped early due to the extreme behavior of the participants, showing how blind obedience to authority and roles can lead to cruelty and loss of moral reasoning. -/- Historical Examples of Blind Obedience -/- 1. Nazi Germany and the Holocaust -/- One of the most horrific examples of blind obedience occurred during World War II. Under Adolf Hitler’s rule, millions of ordinary citizens and soldiers followed orders that led to the mass genocide of Jews and other targeted groups. High-ranking officials like Adolf Eichmann, who played a major role in organizing the Holocaust, later defended their actions by claiming they were simply “following orders.” The Nuremberg Trials rejected this defense, emphasizing that individuals are responsible for their actions, even when acting under authority. -/- 2. The My Lai Massacre (Vietnam War, 1968) -/- During the Vietnam War, American soldiers carried out the My Lai Massacre, killing hundreds of unarmed Vietnamese civilians, including women and children. Soldiers later justified their actions by stating they were following direct orders from their superiors. This event became a symbol of the dangers of military obedience without ethical consideration, leading to global condemnation and changes in military training regarding moral responsibility. -/- 3. The Jonestown Mass Suicide (1978) -/- The Jonestown Massacre is a chilling example of blind obedience within a cult. Jim Jones, leader of the Peoples Temple, manipulated over 900 of his followers into committing mass suicide by drinking cyanide-laced punch. Many obeyed without resistance, demonstrating how charismatic leaders can exploit blind obedience to maintain control, even to the point of self-destruction. -/- 4. The Spanish Inquisition -/- During the Spanish Inquisition (1478–1834), religious authorities ordered the persecution, torture, and execution of individuals accused of heresy. Many officials and citizens participated in these brutal acts simply because they were told it was their duty. Blind obedience to religious authority justified unimaginable cruelty in the name of faith. -/- Blind Obedience in Modern Society -/- Although history provides extreme examples, blind obedience continues to manifest in various ways today. -/- 1. In the Workplace -/- Many corporate scandals, such as the Enron financial fraud, occurred because employees blindly followed unethical directives from executives. Employees who question unethical policies may risk losing their jobs, making it difficult to resist orders from higher-ups. -/- 2. In Politics -/- Authoritarian governments thrive on blind obedience. In North Korea, citizens are forced to obey government propaganda without question, and those who dissent face severe punishment. In many cases, blind obedience to political leaders leads to oppression, censorship, and human rights violations. -/- 3. In Religion -/- Religious extremism often arises from blind obedience. Groups like ISIS and past events like the Crusades show how unquestioning faith can be manipulated to justify violence, terrorism, and oppression. While religion can promote morality, blind obedience can be dangerous when it discourages critical thinking. -/- 4. In Social Media and Misinformation -/- In the digital age, blind obedience appears in the form of misinformation and propaganda. Many people accept fake news, conspiracy theories, and political lies without fact-checking. This has led to real-world consequences, such as vaccine hesitancy, political division, and even violent riots based on false information. -/- The Dangers of Blind Obedience -/- 1. Loss of Personal Responsibility -/- Blind obedience allows individuals to shift responsibility for their actions onto authority figures. This leads to moral disengagement, where people justify harmful actions by saying they were just following orders. -/- 2. Suppression of Critical Thinking -/- When individuals do not question authority, they lose the ability to think independently. This weakens societies by allowing corrupt leaders, unethical policies, and harmful ideologies to spread unchecked. -/- 3. Violation of Human Rights -/- Many human rights violations throughout history, including genocide, slavery, and discrimination, occurred because individuals and societies accepted orders without questioning their morality. -/- The Importance of Critical Thinking -/- To prevent the dangers of blind obedience, individuals must develop critical thinking skills. This involves: -/- Questioning Authority: Instead of blindly following orders, people should ask whether commands are ethical and justified. -/- Encouraging Open Dialogue: Societies must promote free speech and debate to challenge oppressive or unethical ideas. -/- Teaching Ethical Decision-Making: Schools and workplaces should educate individuals on how to recognize and resist unethical commands. -/- Holding Leaders Accountable: Governments, corporations, and religious institutions must be held responsible for their actions, preventing the abuse of authority. -/- Conclusion -/- Blind obedience is a powerful but dangerous force. While obedience is sometimes necessary for maintaining order, unquestioning submission to authority has led to some of the greatest tragedies in human history. From the Holocaust to modern corporate scandals, the consequences of blind obedience highlight the need for critical thinking, ethical reasoning, and personal responsibility. -/- To build a just and moral society, individuals must learn to balance obedience with independent thought. Questioning authority does not mean rejecting all rules, but rather ensuring that decisions align with ethical principles. By fostering education, awareness, and critical thinking, we can prevent the dangers of blind obedience and create a world where people act not out of fear or habit, but out of reason and moral responsibility. -/- . (shrink)

The Pros and Cons of Religion in Human Society -/- Religion has been a central part of human civilization for thousands of years, shaping moral values, cultural traditions, and social structures. While it has inspired great acts of kindness, unity, and artistic expression, it has also been a source of conflict, division, and oppression. The impact of religion on society is complex, with both positive and negative aspects that influence human behavior and progress. This essay explores the benefits and drawbacks (...) of religion, examining how it has shaped societies throughout history. -/- The Pros of Religion In Society -/- 1. Moral and Ethical Guidance -/- One of the primary functions of religion is to provide a moral framework that guides human behavior. Many religious teachings promote values such as compassion, honesty, justice, and respect for others. Throughout history, religious principles have served as the foundation for legal systems and ethical standards. For example, the Ten Commandments in Christianity and Judaism, the Five Precepts in Buddhism, and the moral teachings of Islam have all contributed to the development of societal laws and norms. -/- 2. Community and Social Support -/- Religious institutions create a sense of belonging and social cohesion. They bring people together through shared beliefs, rituals, and traditions. In times of crisis, religious communities provide emotional and financial support to those in need. Churches, mosques, temples, and other religious centers often serve as safe spaces where individuals can seek guidance and assistance. This sense of community strengthens social bonds and provides comfort during difficult times. -/- 3. Psychological and Emotional Comfort -/- Faith offers hope, meaning, and purpose to people, especially when facing hardship, grief, or uncertainty. Many individuals turn to religion to find solace in times of illness, loss, or personal struggles. Prayer, meditation, and religious rituals provide psychological relief and help people develop resilience against life’s challenges. The belief in a higher power or an afterlife can give individuals a sense of peace, reducing anxiety and fear of the unknown. -/- 4. Charity and Humanitarian Efforts -/- Many religious organizations engage in charitable work, helping the poor, sick, and marginalized. Religious teachings often encourage acts of kindness, generosity, and service to others. For example, Christian missionary groups build schools and hospitals, Islamic charities provide food and shelter to those in need, and Buddhist monks dedicate their lives to helping the less fortunate. This commitment to charity has led to the establishment of numerous non-profit organizations that improve lives worldwide. -/- 5. Cultural and Artistic Contributions -/- Religion has played a crucial role in inspiring some of the greatest artistic, literary, and architectural achievements in history. Religious themes are evident In the works of Michelangelo, Leonardo da Vinci, and many other artists. Cathedrals, temples, and mosques showcase the architectural brilliance of different civilizations. Sacred texts, hymns, and poetry have enriched literature and music across cultures. Without religion, many of these masterpieces might not exist. -/- 6. Social Cohesion and Stability -/- Shared religious beliefs help unify societies by fostering cooperation, mutual understanding, and social order. Many religious teachings emphasize peace, forgiveness, and reconciliation, which can prevent conflicts and promote harmony within communities. Religious institutions often encourage people to live virtuous lives and contribute positively to society, reinforcing stability and reducing crime. -/- 7. Influence on Personal Discipline and Growth -/- Religious practices encourage self-discipline, self-improvement, and mindfulness. Fasting, prayer, meditation, and other spiritual exercises help individuals cultivate patience, humility, and inner peace. Many religions promote the idea of lifelong learning and personal development, urging followers to strive for a better version of themselves. -/- The Cons of Religion in Society -/- 1. Dogmatism and Resistance to Change -/- While religion provides moral guidance, some religious institutions resist change and scientific progress. Throughout history, religious groups have opposed advancements in medicine, education, and human rights. The rejection of scientific discoveries, such as heliocentrism and evolution, demonstrates how religious dogma can hinder intellectual progress. -/- 2. Division and Conflict -/- Religious differences have been a source of wars, persecution, and social divisions. The Crusades, religious wars in Europe, and conflicts between different faiths have resulted in immense suffering. Even today, religious extremism and sectarian violence continue to fuel tensions in many parts of the world. Instead of uniting people, religion can sometimes create barriers between different groups. -/- 3. Suppression of Individual Freedom -/- Some religious doctrines impose strict rules on personal behavior, limiting individual freedom and self-expression. In certain religious societies, people face restrictions on their dress, career choices, and even personal relationships. Gender inequality, discrimination against LGBTQ+ individuals, and restrictions on freedom of thought are often justified using religious texts. This suppression of freedom can prevent people from living fulfilling lives according to their own beliefs. -/- 4. Exploitation and Corruption -/- Religious institutions have been used as tools for personal and political gain. Corrupt leaders have exploited followers for financial and political power. Cases of sexual abuse, fraud, and manipulation within religious organizations have damaged trust in religious institutions. When religious leaders misuse their influence for selfish purposes, it harms believers and weakens the moral authority of religion. -/- 5. Psychological Fear and Guilt -/- Some religious teachings instill fear of punishment, such as eternal damnation or divine wrath. This can create guilt and anxiety in individuals, leading to feelings of unworthiness or depression. The emphasis on sin and repentance can sometimes lead people to develop an unhealthy relationship with their own desires and emotions. -/- 6. Impediment to Scientific Thinking -/- In some cases, religious beliefs conflict with scientific knowledge, discouraging rational inquiry and critical thinking. Many religious traditions reject evidence-based theories like evolution and the Big Bang, promoting faith over reason. This resistance to scientific understanding can slow progress in fields such as medicine, environmental science, and technology. -/- 7. Overpopulation and Societal Issues -/- Certain religious teachings discourage birth control and family planning, leading to overpopulation and resource scarcity. In countries where religious beliefs strongly influence policy, restrictions on contraception contribute to high poverty rates and environmental degradation. Without proper population control, societal issues such as hunger, unemployment, and lack of healthcare become more severe. -/- Conclusion -/- Religion has been both a unifying force and a source of division in human history. It provides moral guidance, community support, and psychological comfort, while also inspiring charity and cultural achievements. However, it can also contribute to conflict, suppression of individual freedoms, and resistance to progress. -/- A balanced approach—one that respects religious traditions while promoting critical thinking and secular governance—can help societies maximize the benefits of religion while minimizing its negative effects. By encouraging open-mindedness and ethical responsibility, humans can ensure that religion continues to serve as a positive force in the modern world. -/- . (shrink)

The Universal Formula for Eliminating Government Corruption: A Natural Law-Based Approach -/- Introduction -/- Government corruption is one of the most persistent obstacles to societal progress, leading to economic decline, weakened institutions, and widespread inequality. Traditional anti-corruption measures—such as stricter laws, transparency initiatives, and public awareness campaigns—have failed to fully eliminate corruption because they do not address the problem at a systemic and scientific level. -/- By applying the universal formula, which is based on the universal law of balance in (...) nature, we can understand corruption as a systemic defect—a violation of natural equilibrium that causes inefficiency and societal suffering. This essay will provide a comprehensive scientific explanation of corruption, supported by research, and propose a complete solution that integrates education, institutional reforms, AGI-driven governance, cultural adaptation, and strategic implementation. -/- 1. The Science Behind Corruption: A Systemic Imbalance -/- A. Psychological and Biological Causes → Internal Homeostasis -/- Scientific research suggests that corruption is rooted in human psychology and biology, particularly in: -/- Evolutionary survival instincts – Studies indicate that self-preservation and resource hoarding behaviors evolved to ensure survival but can also lead to greed and corruption in modern societies. (Reference: Trivers, 1971 – Evolutionary theory of reciprocity) -/- Cognitive biases – Research in behavioral psychology shows that self-justification, moral disengagement, and in-group favoritism make individuals rationalize corrupt behavior. (Reference: Bandura, 1999 – Moral disengagement theory) -/- Neurological reward systems – Studies using fMRI scans reveal that bribery activates brain regions associated with pleasure, reinforcing corrupt behaviors. (Reference: Ariely & Loewenstein, 2006 – Neurological basis of unethical behavior) -/- Universal Formula Solution: -/- Educational reprogramming is needed to counteract these internal imbalances. -/- Schools should instill ethical reasoning, self-regulation, and critical thinking from an early age. -/- Leaders must be trained to recognize that corruption leads to long-term systemic instability, disrupting both individual and societal balance. -/- B. Economic Incentives and Systemic Defects → Structural Homeostasis -/- Economists have long observed that corruption is often a rational response to flawed systems where: -/- Low salaries and financial insecurity create incentives for bribery. (Reference: Becker & Stigler, 1974 – Economics of crime and punishment) -/- Weak regulatory oversight allows corruption to persist with minimal consequences. -/- Lack of transparency in financial systems enables embezzlement and fraud. -/- Universal Formula Solution: -/- The economic system must be free of defects—governments should: -/- Ensure fair wages for public officials to reduce bribery incentives. -/- Use blockchain-based transparency systems to track public spending. -/- Implement AI-driven financial audits to detect corruption in real time. -/- C. Political and Institutional Weakness → Governance Homeostasis -/- Corruption thrives when institutions fail to enforce accountability and transparency. -/- The Principal-Agent Problem: Public officials (agents) may act in their own interests rather than serving the public (principals). (Reference: Rose-Ackerman, 1978 – Corruption and governance theory) -/- Legal Loopholes: Weak anti-corruption laws allow elites to manipulate the system. -/- Lack of Whistleblower Protections: Fear of retaliation prevents corruption from being exposed. -/- Universal Formula Solution: -/- Governments must function like biological systems, with constant monitoring and correction mechanisms: -/- Real-time transparency tools (AI-driven monitoring of government transactions). -/- Independent anti-corruption agencies with full enforcement powers. -/- Legal frameworks based on the principle of natural balance, where punishments restore equilibrium rather than being arbitrary. -/- D. Cultural Normalization of Corruption → Collective Homeostasis -/- In some societies, corruption is seen as an accepted norm due to: -/- Patronage networks and nepotism embedded in political cultures. -/- Religious and social justifications for bribery (“gifts” given in exchange for favors). -/- Distrust in the justice system, leading to reliance on informal corruption-based solutions. -/- Universal Formula Solution: -/- A holistic education system must be implemented to reprogram societal attitudes toward corruption. -/- Schools should teach: -/- The universal law of balance and its ethical implications. -/- The cause-and-effect nature of corruption—how even small acts of dishonesty contribute to systemic collapse. -/- Critical thinking skills to challenge corrupt norms and misinformation. -/- 2. Case Studies: Applying the Universal Formula to Real-World Corruption -/- Case Study 1: Singapore’s Zero-Tolerance Approach -/- Singapore successfully reduced corruption by: -/- Increasing public sector salaries to remove bribery incentives. -/- Strict enforcement of anti-corruption laws, ensuring accountability. -/- Cultural reprogramming through education and public campaigns. -/- Universal Formula Connection: Singapore’s model aligns with systemic homeostasis, ensuring a balance between economic incentives, strong institutions, and ethical education. -/- Case Study 2: Scandinavian Countries – Transparency and Trust -/- Nordic countries (Denmark, Sweden, Norway) maintain low corruption levels through: -/- Public trust in institutions based on long-term systemic balance. -/- High transparency in government spending. -/- Strong legal frameworks with immediate corrective feedback mechanisms. -/- Universal Formula Connection: These countries maintain governance homeostasis, preventing corruption through self-correcting institutional designs. -/- 3. Implementing the Universal Formula to Eliminate Corruption -/- A. Education Reform: The Foundation of Ethical Governance -/- Integrate the universal law of balance into curricula from elementary to higher education. -/- Teach cause-and-effect relationships in governance (e.g., how small bribes lead to systemic collapse). -/- Develop leadership training programs that emphasize ethical decision-making based on natural balance. -/- B. Institutional Reforms: Creating a Self-Correcting System -/- Implement blockchain-based transparency systems for public finance. -/- Strengthen whistleblower protections to ensure safe reporting of corruption. -/- Decentralize power to reduce opportunities for monopolistic corruption. -/- C. AGI-Driven Ethical Governance -/- Artificial General Intelligence (AGI) can be programmed with the universal formula to: -/- Monitor government transactions and detect corruption patterns. -/- Ensure transparent decision-making based on systemic balance. -/- Remove human cognitive biases from governance. -/- D. Cultural Adaptation: Tailoring Solutions to Different Societies -/- In high-corruption societies, initial reforms should focus on education and small wins to shift cultural attitudes. -/- In developing countries, AGI-driven transparency tools can bypass weak institutions. -/- In democratic nations, citizen engagement should be emphasized to create self-regulating governance. -/- --- -/- 4. Addressing Challenges and Counterarguments -/- Objection: “Corruption is inevitable in human nature.” Response: Human nature includes both corruption and ethical reasoning—education determines which dominates. -/- Objection: “Elites will resist systemic reforms.” Response: AGI-driven transparency tools and mass education campaigns can reduce elite control. -/- Objection: “Implementing these changes is unrealistic.” Response: Small-scale pilots in cities or institutions can demonstrate success before national adoption. -/- --- -/- Conclusion: The Universal Formula as the Ultimate Solution to Corruption -/- Corruption is a systemic defect—a violation of the universal law of balance in nature. By applying scientific principles of homeostasis, cause and effect, and feedback regulation, we can create a corruption-free governance model. The universal formula offers the only complete solution, integrating education, institutional reform, AGI-driven oversight, and cultural adaptation. -/- If implemented, this model could lead to a world where governance functions as a perfectly balanced system—free of defects, ethical, and in harmony with natural law. -/- . (shrink)

Early modern Protestant scholars closely engaged with Islamic thought in more ways than is usually recognized. Among Protestants, Lutheran scholars distinguished themselves as the most invested in the study of Islam and Muslim culture. Mehmet Karabela brings the neglected voices of post-Reformation theologians, primarily German Lutherans, into focus and reveals their rigorous engagement with Islamic thought. Inspired by a global history approach to religious thought, Islamic Thought Through Protestant Eyes offers new sources to broaden the conventional (...) interpretation of the Reformation beyond a solely European Christian phenomenon. -/- Based on previously unstudied dissertations, disputations, and academic works written in Latin in the seventeenth and eighteenth centuries, Karabela analyzes three themes: Islam as theology and religion; Islamic philosophy and liberal arts; and Muslim sects (Sunni and Shi‘a). This book provides analyses and translations of the Latin texts as well as brief biographies of the authors. -/- These texts offer insight into the Protestant perception of Islamic thought for scholars of religious studies and Islamic studies as well as for general readers. Examining the influence of Islamic thought on the construction of the Protestant identity after the Reformation helps us to understand the role of Islam in the evolution of Christianity. (shrink)