Currently this is a place-holder. The lectures listed below are available, but they need to be condensed and simplified to be suitable for a beginning undergraduate economics course which this is meant to be. I will also summarize the materials below, and pick out those issues which are most directly relevant to the study of Islamic Economics. But, nonetheless, the material presented below does cover the issues to be discussed in this lecture.
Western Knowledge Excludes Heart and Soul: Explains how Western rejection of religion also led to a rejection of the heart and soul as a basis for knowledge. Whereas, these are very important in any Islamic theory of knowledge.
Intellectual Independence Via a Multiplex Approach to Knowledge: Recep Senturk's lecture on how colonization led to intellectual dependence on knowledge produced by the West. To achieve independence of thought, we need to rebuild our conceptions of knowledge on the deep and sophisticated intellectual heritage of the Islamic Civilization.
Logical Positivism & Applications to Statistics: The theory of logical positivism denied the possibility of knowledge beyond the observables. However, central notions of statistics are unobservable. Building the foundations of statistics on logical positivism crippled the theory, and has led to inability to understand the central notions of probability and cause, to this day. This lecture explains how an Islamic theory of knowledge could be used to rebuild the entire discipline of statistics on the sound foundations provided by Islamic epistemology.
Seven Steps in the Search for Knowledge: Since the concept of knowledge differs dramatically between East and West, "research", or the search for knowledge, must necessarily also be different. This lecture to students about research methodology explained how Islam teaches us to search for knowledge in ways that are not mentioned in Western research manuals.
The Emergence of Logical Positivism: To understand why Western theories of knowledge are deeply flawed, we need to understand the spectacular rise of logical positivism, which was the dominant theory of knowledge in the West from 1930 to 1970's. This theory argued that "science" was the sole source of valid knowledge, and science was only based on observations of the world around us. This theory had a spectacular collapse in the 1970's when philosophers understood that even science requires going beyond the observations to hidden and unobservable structures of reality. However, logical positivism continues to dominate minds of economists and social scientists, who refuse to go beyond observable human behaviors to the deep and complex internal structures (our hearts and souls) which drive us. This makes for a shallow model for human behavior, leading to highly problematic foundations for the study of society, composed of human beings.
Marginalization of Morality in Modern Education: This is a lecture on Julie Reuben's book "Making of the Modern University: Intellectual Transformation and the Marginalization of Morality". She describes how the change in theory of knowledge created by the emergence of logical positivism affected education in American Universities. The central goal and focus on character building was gradually dropped completely, and replaced by a purely technical education. This shift in the purpose of education has cause great harm and damage in the West. Unthinking imitation of Western university education in the East has caused similar harm in Islamic countries.
Ibn-e-Khaldoun on Knowledge: Recep Senturk explains how the Islamic intellectual heritage provides us with a deep and sophisticated alternative to the failed theories of knowledge - like logical postivism - which currently dominate the intellectual landscape in the West.
Knowledge Triumphant: Franz Rosenthal's book by this name provides an overview of the Islamic Intellectual heritage, and how it prizes knowledge, which is central to Islam.
Franz Rosenthal's "Knowledge Triumphant: The Concept of Knowledge in Medieval Islam" is an in-depth exploration of the concept of knowledge in Islamic culture during the Middle Ages. This seminal work is one of the most comprehensive and influential studies on the subject, shedding light on the various facets of knowledge, its classification, and its importance in Islamic civilization.
The book is divided into eight chapters, each focusing on a specific aspect of knowledge in Islamic culture. In the first chapter, Rosenthal lays out the foundation of his analysis by discussing the different types of knowledge in Islamic thought. He distinguishes between religious and secular knowledge and explains the intricate relationship between the two. While religious knowledge was regarded as the highest form of knowledge, secular knowledge was also highly valued, especially in fields such as philosophy, science, and literature.
In the second chapter, Rosenthal delves deeper into the concept of religious knowledge in Islam. He highlights the importance of the Qur'an as the primary source of religious knowledge and explains how the Islamic tradition developed different disciplines to study and interpret the text. Rosenthal also discusses the role of tradition and reason in Islamic theology, emphasizing the importance of rational inquiry and critical thinking in the pursuit of religious knowledge.
The third chapter focuses on the Islamic concept of philosophy and its relationship to knowledge. Rosenthal explains how Islamic philosophers were influenced by the works of Greek philosophers and developed their own unique philosophical tradition. He also discusses the different branches of philosophy, including metaphysics, ethics, and logic, and the role of reason and revelation in philosophical inquiry.
In the fourth chapter, Rosenthal explores the concept of mysticism and its relationship to knowledge in Islam. He discusses the different types of mysticism, such as Sufism, and how they developed their own unique approach to knowledge and spirituality. Rosenthal emphasizes the importance of intuition and direct experience in mysticism, contrasting it with the more rational and systematic approach of philosophy.
The fifth chapter focuses on the Islamic concept of science and its relationship to knowledge. Rosenthal explains how Islamic scholars made significant contributions to various scientific fields, including mathematics, astronomy, medicine, and chemistry. He also discusses the role of experimentation and observation in scientific inquiry and how Islamic scholars developed their own scientific method.
The sixth chapter focuses on the Islamic concept of literature and its relationship to knowledge. Rosenthal explains how literature was regarded as a form of knowledge in Islamic culture, serving as a vehicle for conveying moral and ethical values. He also discusses the different genres of literature, including poetry, prose, and historiography, and the role of storytelling in Islamic culture.
In the seventh chapter, Rosenthal explores the concept of education in Islamic culture. He discusses the various types of educational institutions, such as madrasas and universities, and the different subjects that were taught, including religious studies, philosophy, science, and literature. Rosenthal also emphasizes the importance of moral and ethical education in Islamic culture, stressing the need for cultivating virtue and character.
In the final chapter, Rosenthal reflects on the legacy of Islamic knowledge and its influence on Western civilization. He argues that Islamic scholars made significant contributions to various fields of knowledge, including science, philosophy, and literature, and that their legacy continues to shape our modern world. Rosenthal also emphasizes the need for greater understanding and appreciation of Islamic culture and knowledge, stressing the importance of cultural dialogue and exchange.
Overall, "Knowledge Triumphant" is a masterful work that offers a comprehensive and insightful analysis of the concept of knowledge in Islamic culture. Rosenthal's erudite and accessible writing style makes the book accessible to both scholars and general readers, and his nuanced and balanced approach provides a valuable perspective on the complex and multifaceted nature of Islamic knowledge. The book remains a seminal work on the subject, and its enduring relevance is a testament to its