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25
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26
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the answer is nothing you shoot him. you do not try to reason with him Reason has no bearing on so
I do not want to discuss it
:Û 7,]g „ÝZÅ Dreben
What Rawls is saying is that there is in a constitutional libral democracya tradition of thought which
it is our job to explore and see whether it can be made coherent and consistent... we are not arguing
for such a society. we take for granted that today only a fool would not want to live in such a society
... If one cannot see the benefits of living in a libral constitutional democracy, if one does not see the
virtue of that . ideal, then I do not know how to convince him. To be perfectly blunt, sometimes I am
asked, when I go around speaking for Rawls, what do you say to an Adolf Hitler? The answer is
[nothing] You shoot him. you do not try to reason with him. Reason has no bearing on this question.
So I do not want to discuss it. [Burton Dreben "On Rawls & Political Liberalism"in The cambridge
companion to Rawls, [ed.smuel Richard Freeman] , UK, Cambridge University press,
2003.p.328-329.
27
+
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That there doctrines the reject one or more democratic freedom is itself a permanant fact of life, or
seem so. This gives us the practicle task of containing them- Like war & disease- so that they donot
overturn political justice. [J. Rawls, Political Liberalism, NY Columbia University Press 2005] p. 64]
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 ?ªXƒ7[Tolerant]g ZŠ Zzgvß ?āì ;gÈÐ *Š ~g7pì 7g »aÆ¶Š ~Š Zi M Åäƒ: w_ÃË[f;gb 7

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It has been suggested that since 3600 B.C., there have been only 292 years without war, and
each decade since 1816 has averaged twenty-two wars.It is estimated that more than 150
million people have died from war-related deaths since 3000 B.C.
"Each of the centuries prior to the sixteenth accounted for less than 1 percent of all war
deaths. In fact all of them added together accounted for little more than 4 percent of these
deaths, while almost 96 percent of war deaths were estimated to occur in the modern period
of history, 1500-2000."Seventy-three percent of all war-related deaths since 3000 B.C. have
occurred in the twentieth century A.D." Civilian deaths have been a large part of the
increase in war deaths. According to UN Secretary General Kofi Annan, "UN sources
estimate that at least three-quarters of the casualties of recent conflicts have been civilians,
though the precise numbers are not known. " Over half of the civilians, though war victims
28
of the past decade have been children, including two million dead and six million
physically disabled since 1990.
Most of the war throughout history have occurred in the past two centuries. perhaps more
disturbing.
from the point of global security, it is a shocking fact... that in some ways we are living
through one of the worst decades in modern history. The 1970s were the decade with the
most war onsets of all types. This was not an insolated spike, as 1960s and 1980s were also
worse decades than average. And while the data for the 1990s are not complete, the 1990s
will likely win the dubious distinction of being one of the two most war-prone decades
[along with the 1970s] since the Congress of Vienna. [Juliet Kaarbo . -James Lee Ray Global
Politics, Wadsworth publishing 10 edition (Febuary 2010)chap 5 International Confilct
p.162,163]
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³| 7,The Dark side of Democracy
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"America is the only country which seeks not to please God but to please ourselves". "we
29
have the right to forgive ourselves the crimes we committed"(R. Rorty Achieving our
Country 1998 p73 )
Xìg ZŠb»ÒxiZyg e â²~Š7?Š [ðÃÅ~Š¤ /cŠ äKg Zg

G
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There was no dialogue between the philosophers and the Vatican in the eighteenth century, and there
is not going to be one between the mullahs of the Islamic world and the democratic West. The Vatican
in the eighteenth century had its own best interests in mind, and the mullahs have theirs. They no
more want to be displaced from their positions of power than the Catholic hierarchy did (or does).
With luck, the educated middle class of the Islamic countries will bring about an Islamic
Enlightenment, but this en lightenment will not have anything much to do with a "dialogue with
Islam."[A dialogue between American State philosopher Richard Rorty and Gianni Vatimo from
page 72 to 75 Columbia University Press, New York
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Everything is rational in capitalism, except capital or capitalism itself. The stock market is
certainly rational; one can understand it, study it, the capitalists know how to use it, and yet it is
completely delirious, it's mad.Deleuze, G. (2009). Capitalism: A very special delirium. In F.
Guattari, & S. Lotringer (Eds.), Chaosophy: Texts and interviews, 1972-1977 Cambridge: MIT
Press.(pp.35-52).
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30
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When I was invited to speak about the assumptions of economics to a hundred pupils
preparing for their baccalaureate exam at a French lycee, I decided to present some of the
theses in this book and was rewarded with an attentive audience and a number of
interesting questions. Still, I was rather afraid of how the teachers accompanying the pupils
would react. What did they think of my critical arguments? Their reply was dsconcerting:
Of course we largely agree with your point of view, they said, but we can't teach it. Our job
is to get our pupils through the bac. And as their papers will be corrected by external
examiners, they would certainly fail if they deviated from the mainstream views in the
sylla b us. This is how a la ck of critica l spir it a nd ultima tely, ignor a nce a r e
transmitted.[Gilbert Rist.,The Delusions of Economics pg. 6]
Followers of mainstream economics are holed up in a fortress to which they alone have the
keys, determined to ensure that no intruder, whether an economist or non-economist,
discovers how to shake their certainties. As Steve Keen puts it , it is almost impossible to
have an article accepted into one of the mainstream academic economics journals unless it
has the full panoply of economic assumptions: rational behaviour (according to the
31
economic definition of rational!) makets that are always in equilibrium, risk as an
acceptable proxy for uncertainty and so on. When it comes to safeguardig the channels of
academic advancement, little else matters apart from preserving the set of assumptions that
defines economic orthodoxy. For a different world to become possible, however the first
step must be to imagine the possibility of a different economics, or even a pluralism of
economics.[Gilbert Rist., The Delusions of Economics, pg 8]
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World wide porn revenues topped 97 billion Dollar in 2006. That is more than the revenues
of Microsoft, Google. Amazon, e Bay, Yahoo, Apple, Net flix & Earth link combined. [Chris
Hedges., Empire of illusion : The end of literacy & the triumph of spectalce , Nation Books USA
33
2009, p. 58]
w éE4¢E
5H Æ;gE- { Z 9Å·e õZzÆ;gE- µ',X Ç}™ Zatâu{Š c*
i ÏA Ð Z [Salaries/wages]]̀Z {Š c* i Z®
tâu Ú Zµ',ì @* ƒZatâu AÐ òw éE4¢E

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™X $
The football coach is Berkeley's highest paid employee. He makes about 3 million dollar. [p.
94]
X
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dZq Æ[ ÂÏZçEG
-Z~M%Zāì q~Illusion of Love[ !* E ™
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@Y¹ sex worker{g *MÔg 6Z™Ô<g MÐ Z
The porn stars make anywhere from 1500 dollar to 3000 dollar an hour as prostitute. [p. 68,
ibid]
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There are now sports heroes who make more of a salary in one year than the greatest
westren scientists or scholars will do in his or her life time. [S. H. Nasr: A Young Muslim's
guide to the modern world, Suhail Academy Lahore, 1988, p.232]
ÆðÍe‰ ]Zg }{e-epì @*

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34
{,ÄÑzŠsÜ~w‚q
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/ The average schoolteacher in the United States makes about $43,000 per year. David
Letterman, the late-night talk show host, earns $31 million a year.
/ John Roberts, chief justice of the U.S. Supreme Court, is paid $217,400 a year. Judge Judy,
who has a reality television show, makes $25 million a year. [Justice, What's The Right Thing
To Do?, Michael J. Sandel ,p.162]

G
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77
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/y ZŠb‚
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Z°Âƒ {çÐ ËÃ ¹F,
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A crucial but under-studied incident was the legal seizing of notes from scientists who had
35
documented the damage caused by a famous oil spill of the period, the 2011 British
Petroleum Deepwater Horizon. Though leaders of the scientific community protested,
scientists yielded to the demands, thus helping set the stage for further pressure on
scientists from both governments and the industrial enterprises that governments
subsidized and protected. Then legislation was passed (particularly in the United States)
that placed limits on what scientists could study and how they could study it, beginning
with the notorious House Bill 819, better known as the “Sea
Level Rise Denial Bill,” passed in 2012 by the government of what was then the U.S
. state of North Carolina (now part of the Atlantic Continental Shelf) Meanwhile the
Government Spending Accountability Act of 2012 restricted the ability of government
scientists to attend conferences to share and analyze the results of their research. Though
ridiculed when first introduced, the Sea Level Rise Denial Bill would become the model for
the U.S. National Stability Protection Act of 2025, which led to the conviction and
imprisonment of more than three hundred scientists for “endangering the safety and
well-being of the general public with unduly alarming threats.” By exaggerating the threat,
it was argued, scientists were preventing the economic development essential for coping
with climate change. When the scientists appealed, their convictions were upheld by the
U.S. Supreme Court under the Clear and Present Danger doctrine, which permitted the
government to limit speech deemed to represent an imminent threat. Had scientists
exaggerated the threat, inadvertently undermining the evidence that would later vindicate
them? [Nomi Oreskes & E. Mcnway The collapse of western civilization: a view from the
future , Columbia University Press. New York, 2014, p. 13, 14]
36
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Shapping the current Islamis [ Â Å Roberson a Æ ]¬ Secular ( 3) Pious( 2) Islamicts( 1)
sÜ7miÐ +Š »yZ Â÷ n
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In the course of the past two centuries, historians, novelists, and anthropologists have
helped us realize that the human future need not resemble the human past. The
philosophers of the seventeenth and eighteenth centuries shared with Plato and Epicurus
37
the assumption that the human situation was essentially the same at all times and places.
But we moderns have come to think that there is no single Good Life for Man. We no longer
take for granted that all the members of our species share an unchanging essence, and that
knowledge of this essence can help us decide what to do with ourselves.
Philosophy has a glorious past and an uncertain future. When we turn from the past to the
present, however, we remember that we are(Philosphers) not being paid to foment
intellectual or social revolutions. We have been hired by colleges and universities to be
responsible professionals, content to work within a well-defined area of expertise. As
philosophy became one more academic discipline, it became harder for philosophers to do
something bold and original.
The principal reason for this marginalization is that the so-called "warfare between science
and theology" has tapered off. By and large, science has triumphed. Despite occasional
flare-ups, such as the current assault on evolutionary biology, most Westerners who read
books are content to let their view of the universe be shaped by the natural sciences.
Religious faith has been revised, by most educated believers, so as not to conflict with the
stories scientists tell.
As long as the warfare between science and theology lasted, there was an important role
for philosophical theories to play. For thinkers like Hobbes, Spinoza, Hume, Kant, Hegel,
Mill, and Marx all confronted an urgent question: how can the moral idealism common to
Platonism, Judaism, and Christianity survive after we have accepted a materialist account
of the way the universe works? What is the place of moral ideals in a clockwork universe?
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38
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Kalam (A).inp 4
in my inquiry into the two kinds of knowledge, revealed and rational, I had
already acquired a sure and certain faith in God Most High in the prophetic
mediation of revelation and in the Last Day. These three fundamentals of our
faith had become deeply rooted in my soul not because of any specific precisely
formulated proofs but because of reasons and circumstances and experiences
too many to list in detail.
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Sajida/D /Work-2017/Ghulam Rabbani/Jadid Ilm e Kalam -14 1
more than 200 million killed by fellow human beings in genocides and demos ides,
roughly 169 million were killed by their own governments- whereas about 8 million
were killed in religious violence. To trust the modern state to ensure religious
tolerance is a form of innocence that the existential psychoanalyst, Rollo May, would
have certainly found 'inauthentic'
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ii. Hallaq Wael B., Introduction To Islamic Law, Cambridge University Press, 2009,
iii. Hallaq Wael B., Sharia Theory And Transformation, Cambridge University Press,
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ii. Wimmer A., Waves of War, Cambridge University Press, 2003,
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First, progress in science and technology promotes an anthropocentric understanding
of the 'disenchanted' world, because the totality of empirical states and events can be
explained in causal term; and a scientifically enlightened mind cannot be easily
reconciled with theocentric and metaphysical worldviews. Second, with the
functional differentiation of social subsystems, the churches and other religious
organizations lose their control over law, politics, public welfare, culture, education,
and science; they confine themselves to their proper function of administering the
means of salvation, they make the exercise of religion into a predominantly private
matter, and they suffer a general loss in public influence and relevance. Finally, the
development from agrarian to industrial and post-industrial societies leads to higher
levels of welfare and increased social security; and with the easing of everyday risks
and growing existential security, individuals have less need of a practice that
promises to cope with uncontrolled contingencies through faith in a 'higher' or
cosmic power.
Although the secularization hypothesis seems to be confirmed by
developments in the affluent European societies, it has been a matter of controversy
among the expert community of sociologists for the past to decades or more. In the
wake of the not unfounded criticism of a narrow Eurocentric perspective, there is
now even talk of the 'end of secularization theory. [p.60]
Three overlapping phenomena, more than anything else, converge to create the
impression of a worldwide 'resurgence of religion': [a] the missionary expansion of
the major world religions; [b] their fundamentalist radicalization; and [c] the political
instrumentalization of their inherent potential for violence.
[b] The fastest growing religious movements, such as the Pentecostals and the radical
Muslims, can be most readily described as 'fundamentalist.'[p.61]
By contrast, the 'new religious movements' which have mushroomed since the 1970s
are marked more by a 'Californian' syncretism, although they share with the
Evangelicals a de-institutionalized form of religious observance. In Japan
approximately 400 such sects have arisen, combining elements of Buddhism and
popular religion with pseudoscientific and esoteric doctrines. In the people's
Republic of China the political repression of the Faun Gong sect has highlighted the
large number of 'new religions' whose followers are thought to number as many as
eight million.[P.62]
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However, as Jose Casanova correctly points out, the loss of function and the trend
towards individualization do not necessarily lead to a loss in the influence and
relevance of religion, either in the public arena and culture of any single society or in
in the personal conduct of life." Quite apart from their weight in numbers, religious
communities can still claim a 'seat' even in the life of societies where secularization is
far is fr advanced.
The revised reading of the secularization hypothesis relates less to its substance and
more to the predictions concerning the future role of the 'religion'.]P. 63]
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Israel's academic institution say they are ready to absorb former yeshiva students, but
educating them at a higher level presents problems. Many are not sufficiently
prepared, and they also, insist on single-sex classrooms, and even worse, separation
from their mainstream fellow students. This presents almost insuperable
administrative problems for the universities and exerts continued downward
pressure on the intake of hared students.[P.119-120]
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Philosophy has a glorious past and an uncertain future. When we turn from the past
to the present, however, we remember that we are(Philosphers) not being paid to
foment intellectual or social revolutions. We have been hired by colleges and
universities to be responsible professionals, content to work within a well-defined
area of expertise. As philosophy became one more academic discipline, it became
harder for philosophers to do something bold and original.
The principal reason for this marginalization is that the so-called "warfare between
science and theology" has tapered off. By and large, science has triumphed. Despite
occasional flare-ups, such as the current assault on evolutionary biology, most
Westerners who read books are content to let their view of the universe be shaped by
the natural sciences. Religious faith has been revised, by most educated believers, so
as not to conflict with the stories scientists tell.
As long as the warfare between science and theology lasted, there was an important
role for philosophical theories to play. For thinkers like Hobbes, Spinoza, Hume,
Kant, Hegel, Mill, and Marx all confronted an urgent question: how can the moral
idealism common to Platonism, Judaism, and Christianity survive after we have
accepted a materialist account of the way the universe works? What is the place of
moral ideals in a clockwork universe?
In the course of the past two centuries, historians, novelists, and anthropologists have
helped us realize that the human future need not resemble the human past. The
philosophers of the seventeenth and eighteenth centuries shared with Plato and
Epicurus the assumption that the human situation was essentially the same at all
times and places. But we moderns have come to think that there is no single Good
Life for Man. We no longer take for granted that all the members of our species share
an unchanging essence, and that knowledge of this essence can help us decide what
to do with ourselves.
Plato invented philosophy by postulating the existence of unchanging essences. So
the changes in the intellectual life of the West have, in the course of the last two
centuries, produced a spate of radically anti-Platonic philosophies. The historicism
that Marx took over from Hegel was the first radical break with Platonic essentialism.
Marx's thesis that philosopher should stop trying to understand the world and start
trying to change it epitomized the intellectuals' new-found willingness to turn away
from metaphysics in favor of politics.
Nietzsche's existentialism was the counterpart of Marxism at the level of the private
individual. "If you have a virtue," Nietzsche said, "let it be your virtue." His point was
that virtue not should be thought of as a matter of conforming to antecedent norms
but rather of being faithful to one's own project of self-creation. In the hundred-odd
years since Nietzsche wrote, anti-Platonist movements with names like
"pragmatism," "existentialism," and "postmodernism" have proliferated. The burden
of all of them was pretty much the same: there are no unchanging essences to be
grasped, only new ways of describing both ourselves and the universe to be invented
Anti-Platonists like myself, the people sometimes described as "post-modern
relativists," do not accept the correspondence theory of truth. So we have no use for
the notion of a belief being made true by the world. We think that adding "absolute"
to "wrong'7 or "objective" to ;'truth" is an empty rhetorical gesture. It is just a way of
pounding on the podium.
. Philosophers claims to have Truth and Reason on their side resemble theologians'
claims to know the will of God. Such claims are advertising slogans rather than
arguments.
One great divide in contemporary philosophy is between people who still believe
something like this, and those who, like me, believe nothing of the sort. For us, there
is no particular connection between right action and clear thinking. There were
clear-thinking Nazis and muddled saints. There is no connection between skill at
justifying one's beliefs rhetorical effectiveness and having the right beliefs. Being able
to have the right beliefs and to do the right thing is largely a matter of luck-of being
born in a certain place and a certain time.
We do not have a faculty called "reason" that can be relied upon to help us make the
right moral decisions, how can we make sense of the claim to make better decisions
now than when we were callow adolescents? The best answer to these questions, I
think, is that individuals become aware of more alternatives, and therefore wiser, as
they grow older. The human race as a whole has become wiser as history has moved
along. The source of these new alternatives is the human imagination. It is the ability
to come up with new ideas, rather than the ability to get in touch with unchanging
essences, that is the engine of moral progress.
Metaphysics and epistemology are no more relevant to applied ethics than is
astrophysics or neurophysiology. The same goes for meta ethics. Work in that
subarea of philosophy revolves around the question "What is the place of value in a
world of physical particles?" It is dominated by debates between those who think that
true moral judgments are made true by something real and those who do not. But
that dispute is as irrelevant to any practical issue as the dispute between those who
claim that free will is an illusion and those who claim that it is real.
People like me think that we should try to move out from under Plato's shadow, and
stop worrying about the nature of reality or the possibility of knowing the true nature
of the real. Brian Leit er accurately describes the position of Wittgensteinian quietists
like myself when he writes that, on their view, "Philosophy has no distinctive
methods and philosophy can solve no problems; philosophy becomes a kind of
therapy, dissolving philosophical problems rather than solving them. One way it
dissolves them is through the history of philosophy, which shows us how we came to
think there were such things as philosophical problems and philosophical methods in
the first place.
That is a good description of my ownmeta philosophical outlook. We quietists think
that the main task of philosophy these days should be to complete the process of
secularizing culture to convince people to stop looking for God-surrogates. We hope
that they will stop identifying moral duty with obedience either to divine commands
or to what Platonists and Kantians think of as "the commands of reason." For us
quietists, the right question is not "what is real?" or "what is rational?" but "what is it
useful to talk about?"
On the quietist view, we need neither a theory about the ultimate nature of reality nor one
about the scope and limits of human knowledge. so we need neither epistemology in general or
meta ethics in particular. so if quietism replaced naturalism as the dominant mode of
philosophical thought, the areas of philosophy presently thought of as "core" gradually would
wither away.The great instrument of moral good is the imagination philosphy is as relevent as
lots of other acadmic disciplines to applied ethics, & perhaps a little more than most, but not
much more. our sense of the possibilities open for human beings has changed as history has
rolled along, and will go right on changing, in un predictable ways. These changes will come
from the creative imagination rather than from rational reflection or from empirical
discoveries.
It follows from this view that, as Hartman says, "If we want to know what the right
ethicalprinciples are, we must first know whatthe good community notthe ideal
community,but the best we can think of is like.''l4 I take this to mean that we first dream up a
sketch of a better world, and only then try to formulate some principles which, if acted upon,
might bring that world into existence. Rational argumentation about moral issues always lags
behind. Reason can only follow paths that the imagination has broken.
Nobody, to my knowledge, has yet produced a plausible scenario in which this unfairness is
gradually rectified, and in which social justice becomes possible on a global scale.
Justified resentment at this unfairness is quite likely to produce social and political chaos. The
gap between the rich and the poor in the US is steadily widening. If it widens much furffier,
bothAmerican democratic institutions and American imperial power will be in danger. But
that gap is trivial compared to the one that separates eighty million middle-class Chinese
urbanites, shopping till they drop, from eight hundred million Chinese peasants, living
without hope. Yet both of these contrasts between social classes within individual nations seem
insignificant when compared
with that between the average life-chances of a child born in either the US or China and those
of a child born in the backwoods of Benin or of Bolivia.
The vast majority of the human race remains at the mercy of jungle capitalism. The sorts of
horrors described by Dickens and Zola are still with us. Nothing that has happened in the last
hundred years would lead Marx to revise his dictum that the history of the human race is the
history of class struggle. [IS PHILOSOPHY RELEVANT TO APPLIED ETHICS? Invited
Address to the Society of Business Ethics Annual Meeting, August 200, Richard Rorty. URL:
http:// www.jstor.org/stable/3857921]
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There was no dialogue between the philosophers and the Vatican in the eighteenth century,
and there is not going to be one between the mullahs of the Islamic world and the democratic
West. The Vatican in the eighteenth century had its own best interests in mind, and the
mullahs have theirs. They no more want to be displaced from their positions of power than the
Catholic hierarchy did (or does). With luck, the educated middle class of the Islamic countries
will bring about an Islamic Enlightenment, but this en lightenment will not have anything
much to do with a "dialogue with Islam."[A dialogue between American State philosopher
Richard Rorty and Gianni Vatimo from page 72 to 75 Columbia University Press, New York
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and there is not going to be one between the mullahs of the Islamic world and the democratic
West. The Vatican in the eighteenth century had its own best interests in mind, and the
mullahs have theirs. They no more want to be displaced from their positions of power than the
Catholic hierarchy did (or does). With luck, the educated middle class of the Islamic countries
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جدید علم کلام مکمل

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Revised Version 6 - 12 - 2017 ÅxæZDh

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