Increasing moral inclusiveness over moral exclusiveness explained by intensification of faith

We now particularly raise the question how coronavirus pandemic is related with socio-economic variables of the generalized wellbeing system of relations (1.1)-(1.7), which are further embedded and organically related with moral values of monotheistic oneness according to Tawhid as the divine law of oneness. As for the significance of the meanings of faith, belief, and oneness of moral embedding, the compounding of the {0}-knowledge value in the socio-economic variables can be used. Functional compounding proceeds as follows:

Here {e} denote levels (embedding) of faith within comprehension of unity of knowledge by Tawhid as law. Imam Ghazali (trans. Buchmau, 1998)¹⁴ leveled ‘j’ up to 60 stages. I believe the j-stages form indefinite levels of deepening knowledge and contrarily depths of ‘de-knowledge.’ The latter state of moral failure embodies worldly (pandemic) and eternal (great pandemic of doomsday) punishment and despondency (Qur’an 14:25-29, Chapter Ibrahim).¹⁵

Examples of the deeper embedding of 0-values by the attributes of faith, consciousness (taqwa), and moral entities as in (1.8)-(1.9) are conveyed by the conscious attributes of regular prayer by God’s remembrance in abidance of the divine law with prescribed practices; cleanliness; sense of establishing social equality by way of charity, choice of financial instruments to enable equality and property rights, blissfiil communitarianism, etc.¹⁶

Expression (1.9) can be integrated with the multidisciplinary system of socio-scientific wellbeing criterion given by expressions (1.1)-(1.7) to establish the extended generalized socio-scientific multidisciplinary system of ‘everything.’ The broadest implication of expression (1.9) regarding embedded multidisciplinarity is that consciousness of goodness conveyed by unity of knowledge between the good choices opposing the mutation nature of social exclusiveness by individuation fonns the fundamental ontology of morality, economy, society, and science taken up in multidisciplinary ensemble.

Such interactive, integrative, and evolutionary learning (HE) worldview of human experience is explained by the paths ‘Hs’ in Figure 1.2. ‘H’-paths are now further detailed by deeper precept of consciousness. The emergent continuum of paths thus describes the entirety of the socio-scientific phenomenological, generalized model of multidisciplinary reality along evolutionary processes of learning. In this regard there are the wise words of Michio Kaku (2015, p. 43):¹⁷ “Consciousness is the process of creating a model of the world using multiple feedback loops in various parameters (e.g. in temperatures, space, time, and in relation to others), in order to accomplish a goal (e.g. find mates, food, shelter).” Kaku calls this definition of phenomenological consciousness as the ‘space-time theory of consciousness.’