This study investigates wh ther Bangladesh has been successful in transferring its social and economic development accomplishments to political development during the Awami League regime (2009–2023). The two main facets of development—economic and social—are, frequently, the only ones taken into account by modern techniques of evaluation. The other part of development, the political one, is frequently ignored by evaluation techniques. The majority of Bangladesh’s social and economic accomplishments are true, according to this study’s analysis of development as freedom, but they have not yet been applied to the country’s political arena. By comparing Bangladesh’s accomplishments to India’s through the lens of Amartya Sen’s concept of “Development as Freedom,” it is concluded that these successes have given Bangladesh “an uncertain glory.”Bangladesh’s achievements are primarily flawed by a lack of political freedom, in contrast to India’s achievements, which were marred by disparities and a slow pace of social growth. Philosophy and Progress, Vol#75-76; No#1-2; Jan-Dec 2024 P 31-84
The paper explores the influence and impacts of Ibn al Arabi’s philosophy and Sufism on the contemporary Moroccan thought. To achieve that, a few key doctrines and messages of Ibn al ʿArabi have been highlighted in the first few sections, and then a brief literature survey was conducted for relevant thinkers, Sufis and writers of Morocco and greater world, some such names have been listed and specified in the paper. Also, few interviews of writers, professors and intellectuals were conducted by the author and visits took place to libraries, historical Ibn al ʿArabi specific sites. It was found that, at least seven Moroccan sages and spiritual writers maintained Ibn al ʿArabi’s legacy from the 13th to the 19th century. Also, on Moroccan Contemporary Thought, a brief study and investigation of modern writers, authors, publishers and music bands in Morocco and neighbouring countries, reveal a direct influence of Ibn al ʿArabi and his messages in writings, songs, in prayers and ritual practices. The trend showed the progressive adoption of the principles of Universal Humanism and Religious Diversity, which were the key doctrines and messages propagated by Ibn al ʿArabi in his prolific writings. A brief study and review of 55 books and articles, reveal that majority of those writers were found to be Moroccan who wrote during the present century and the last centuries. Amongst the majority of books and articles reviewed, it was found that almost 80% were written on Sufism mentioning the aspects of Ibn al ‘Arabi’s teaching, and approximately 20% of those books were written on contemporary philosophical topics proposed by Ibn al ʿArabi. From the interviews of professors and academic scholars, it was found that many prominent Moroccan universities have been conducting research on Ibn al ʿArabi. Also based on findings, the article discovered the opinion that the Morocco’s state-based support to Sufism, which is currently part of its religious identity, emphasizing its role in promoting moderation and tolerance, especially in the 2011 constitution commitment to religious and cultural diversity, indicates an influence of Ibn al ʿArabi and other similar Sufi thinkers of the Muslim world. Finally, the article concludes that Ibn ‘Arabi’s legacy is fully alive in Morocco even as of today. The influence and impact of Ibn al ʿArabi on the Moroccan Contemporary Thought is fully prevalent, mostly in Sufis and Philosophers circles. Philosophy and Progress, Vol#75-76; No#1-2; Jan-Dec 2024 P 279-307
In the contemporary world, many environmental and social crises such as climate change, pollution, resource depletion, energy waste, deforestation, desertification, extinction of species, environmental racism, forced migration, waste trafficking, hazardous waste dumping, environmental injustice, etc. are cumulatively threatening the existence of humans and the planet itself as a result of irresponsible and immoral natural resources exploitation. Sustainable use of natural resources is a normative approach that advocates for responsible and wise use of natural resources to meet the needs of present and future generations. In Islam, the idea of sustainable use of natural resources is not new as the religious scripture Al-Quran and the Sunnah of the Prophet Mohammad (PBUH) instructed us to use the resources wisely in limits. Islam advocates for a harmonious and respectful relationship between humans and nature. Every element of the universe including humans is created by the Almighty one and only Allah in balance with a purpose. Humans are provided with everything needed to survive and flourish from nature by Allah but as vicegerent of Allah, they bear a special responsibility to take care of His creations. Islam advocates for sustainable use of natural resources so that natural resources can be distributed with justice and equity among generations and the natural equilibrium stays intact. This paper unravels the teachings of Islam regarding natural resource usage and shows how it promotes sustainable use of natural resources for future generations. In this paper, it will be shown that the Islamic perspective on natural resource usage can serve as a foundation to mitigate pollution, resource depletion, energy wastage, and other environmental crises prevailing in the current time and motivate the present generation to be cautious, moral, and responsible regarding natural resource usage. Philosophy and Progress, Vol#75-76; No#1-2; Jan-Dec 2024 P 309-334
Since the 1970s, a transformative trend in global trade policy began to emerge, characterised by the strategic relocation of industries, particularly those detrimental in several respects, most notably within the environmental context, from economically advanced nations to less developed ones. This trend necessitates the transfer of resource-extracting industries (REIs) to continue their extraction activities in emerging nations, purportedly justified by these countries’ enhanced capabilities in resource management and extraction. However, a thorough examination of the extraction practices of these REIs reveals that numerous ethical dilemmas remain unresolved.This article endeavours to critically assess the practices of REIs based in developed countries that extract significant resources, such as cobalt and oil, from developing countries. I will demonstrate that the resource extraction processes of REIs in these nations blatantly contravene established norms pertaining to human and environmental rights, resulting in a profound manifestation of injustice termed exploitation. Affluent REIs conduct such exploitative extractions by adhering to neoliberal ideologies that predominantly serve their own interests over those of the host developing states. By embedding neoliberal ideology into their expansive trade strategies, REIs have effectively established a form of corporate imperialism that adversely impacts socio-economic conditions in developing countries. Consequently, neoliberalism emerges as a political ideology that fosters exploitation and rights violations, enabling REIs to secure financial gains at the expense of developing nations. Therefore, it is advised that resource-rich developing nations either eschew the integration of neoliberalism into their mineral policy frameworks or, if integration is considered essential, approach such incorporation with meticulous care while ensuring the protection of the rights of the working populace and the preservation of the environmental sanctity. Philosophy and Progress, Vol#75-76; No#1-2; Jan-Dec 2024 P 167-189
This paper addresses the gap between material and moral education by exploring the role of teachers in ensuring quality education from an Islamic philosophical perspective. The study investigates how Islamic principles of Towhid (oneness of God), Amanah (divine trust), and the integration of Naqli (revealed) and Aqli (rational) knowledge can guide teachers in nurturing intellectually, morally, and spiritually balanced individuals. It also puts specific focus on the concept of Hikmah (spiritual wisdom) as derived from internal Islamic sources. Employing a qualitative methodology, the research draws on Qur’anic verses, Hadith, and works of classical Islamic scholars like Al-Ghazali, Ibn Sina, and Al-Farabi to conceptualize the teacher’s multifaceted role. Finally, I argue that teachers are not merely transmitters of knowledge, but ethical guides, social reformers, and agents of Hikmah. Integrating these insights into contemporary education systems can enrich moral foundations and foster holistic human development. Philosophy and Progress, Vol#75-76; No#1-2; Jan-Dec 2024 P 125-144
Scholars argue that if the planet is to be habitable, there is no other option except to slow the phenomenal pace of climate change. Meaningful climate mitigation actions are the best way to control it. Due to global pressure, lawmakers took numerous mitigation measures to limit the world average temperatures below 2°C over pre-industrial levels and still try to restrict the increase to 1.5°C. However, the steps failed to materialize their aspirations. This failure is frequently blamed on world leaders’ paradoxical stances. Considering this backdrop, the study aims to investigate global leaders’ paradoxes in climate mitigation actions. This qualitative study employed content analysis methods to achieve its goal by using United Nations Framework Convention on Climate Change and United Nations Environment Programme as primary sources and Intergovernmental Panel on Climate Change Reports, books, journal articles, and dissertations as secondary sources. This study reveals that global leaders prioritizing their economy, geopolitics, fossil fuel consumption, and business interests that encouraged them to behave paradoxically. This study recommends that world leaders should set aside conflicts of interest, prioritize climate justice and overcome the climate policy commitment-action gap. Otherwise, an authoritarian form of climate change will affect everyone regardless of economic or geographic status. Philosophy and Progress, Vol#75-76; No#1-2; Jan-Dec 2024 P 227-252
This article attempts to revisit the concept of philosophical progress. Is philosophy making progress? If yes, to what extent? In recent times, philosophers have believed a variety of positions regarding the answers to these issues, ranging from the belief that no progress has been made at all, whatsoever others argued that philosophy has addressed every major philosophical questions. These opinions, however, are challenging to analyze and assess, in light of the fact that they are based on different perspectives about the circumstances under which philosophical advancement might occur. Reexamining the concept of philosophical progress is one of its plans. In this article, the following issues will be addressed: firstly, to explain concept of progress in philosophy; secondly, to analyze the debates about the prevalence of philosophical progress; thirdly, to expound three challenges to philosophical progress with special reference to Jessica Wilson; fourthly, resolutions to overcome the philosophical challenges. This article closes with some reflections on philosophical progress in the future. Philosophy and Progress, Vol#75-76; No#1-2; Jan-Dec 2024 P 191-208
In this paper, I examine Said’s critique of Marx concerning the discourse of Orientalism. Said’s critique has raised profound debate among advocates of both Marx and Said, particularly on the question of whether Marx can be classified as an Orientalist—someone who reinforces the Orient status of the non-Western people in the global South. I will analyse the merits of Said’s allegation by examining the contrasting perspectives of Marxist and Saidian advocates. Ultimately, in the final assessment, I argue that we cannot completely deny Said’s critique of Marx. In fact, Marx’s Orientalist position in projecting the economic situation in Asia during European colonialism is explicit. Philosophy and Progress, Vol#75-76; No#1-2; Jan-Dec 2024 P 85-124
Buddhism presents teachings that emphasize a doctrine of non-violence, promoting peace, solidarity, unity, and cooperation. Gautama Buddha, the founder of Buddhism, has consistently advocated for the alleviation of human suffering and the attainment of liberation from it. Attaining liberation is the ultimate goal of Buddha’s teachings. The Kosāmbiya Sutta’s substance, together with the concept of suffering and the methods for its alleviation, is examined within the framework of the social and religious setting of the Buddha’s teachings and philosophy. To achieve relief and a harmonious conclusion, the Buddha underscores the significance of embracing and implementing Loving Kindness, Dāna, Sīla, and Right View as articulated in the Kosāmbiya Sutta, which is analyzed and implicated in this study within both religious and societal frameworks. Furthermore, research has elucidated how the correct perspective, as the ultimate abode, operates from an elevated standpoint within Buddhist philosophy, encompassing concepts such as solidarity, unity, and the Seven Factors outlined in this sutta, which are notably efficacious in achieving sotāpatti (stream-entry) and conducive to attaining nirvāna. This study employs a qualitative methodology driven by the Theravāda Buddhist Tripitaka. This study aims to analytically present the relevance, compatibility, and need of the Buddha’s teachings within a social context. This is a humble contribution to the interpretation of Buddha’s teachings, acting as a guiding light for fostering societal unity, solidarity, and peace. Philosophy and Progress, Vol#75-76; No#1-2; Jan-Dec 2024 P 253-277
A careful examination of global history reveals that numerous forms of discrimination have persisted from antiquity through to the modern era. As a direct consequence, countless castes, ethnic groups, minorities, and women have been systematically denied their rightful opportunities and entitlements. This deeply ingrained pattern of inequity extends into the professional sphere, where discriminatory practices remain prevalent. In the contemporary business landscape, job discrimination stands out as a core ethical challenge. In order to address this burning issue scholars have introduced different remedies. Such as back pay, equal opportunities, hiring, front pay, promotion, reasonable accommodation etc. Among the various remedies proposed, affirmative action has emerged as a significant and influential measure. This article delves into the nature of job discrimination, traces the historical genesis of affirmative action, and clarifies the legal framework governing such policies. It further examines the principal arguments both supporting and contesting affirmative action, shedding light on its farreaching social implications. In this paper, attempt has been made to show that this comprehensive analysis demonstrates how affirmative action helps cultivate a more equitable workplace environment and addresses the injustices that have shaped our shared past. Philosophy and Progress, Vol#75-76; No#1-2; Jan-Dec 2024 P 1-29
This article will try to explore the practical applications of Stoic philosophy, emphasizing its relevance in enriching life and assisting individuals to face real-life challenges. Stoicism, an ancient school of thought, dedicates in putting philosophical knowledge into action to strengthen the inner self and attain emotional resilience. This study explores Stoic teachings on managing emotions, distinguishing between what belongs within our control and what does not. Additionally, the article highlights the four cardinal virtues of Stoicism—wisdom, courage, justice, and temperance, which are essential principles for leading a meaningful life. Focusing on scholarly quotes from notable Stoic figures, the discussion has a motivation to face the adversities of life with a resilient mind. A short introduction to the origins and nature of Stoic philosophy is provided herewith, which will help readers to understand the foundational spirit of the Stoic philosophy. Overall, this article is an attempt to present Stoicism as an art of living that promotes resilience along with virtue. Philosophy and Progress, Vol#75-76; No#1-2; Jan-Dec 2024 P 145-166
This paper aims to show how an affirmative action program—one of the most notable initiatives introduced in the last few decades—contributes to establishing a greater egalitarian society. The philosophical debate over equality, diversity, and discrimination is well known. Nowadays, equality often receives more attention than diversity and discrimination. One straightforward reason for focusing on equality is its connection to the concepts of rights, liberty, property, justice, and so on. Although the concepts related to equality can be defined relatively easily, equality itself remains elusive. This does not imply that the term equality lacks a plausible definition; rather, it can be characterized in various ways, which inevitably brings diversity into the discussion. Although diversity is sometimes viewed as negatively, it plays a pivotal role in keeping human society balanced. Moreover, without diversity, the fundamental purpose of society would be impaired. Thus, it appears that a fully egalitarian society—one in which everyone is alike in every respect—is impossible. If so, in what sense do we envision an egalitarian society and how can we establish that society? In essence, the ideal egalitarian society we envision is one where everyone is granted equal opportunities— and where even those who may struggle to fully utilize those opportunities can still benefit through measures such as affirmative action. Philosophy and Progress, Vol#75-76; No#1-2; Jan-Dec 2024 P 209-226
In this research paper, I aim to explore and discover the relation of Sufism with the integration of humans in the light of Seyyed Hossein Nasr’s view. I will also discuss the fundamental principle of Sufism, the historical development of Sufism, Seyyed Hossein Nasr’s view on Sufism, the spiritual trends in Sufism, Classical as well as the Modern approach to Sufism, and finally Sufi thoughts and Practices. Sufism, which, in my opinion, is a psycho-physical analysis, is a philosophy of love and God-intoxication. Initially, it was ascetic and devotional but later became speculative and doctrinal. It is a path of spiritualism and achievement of purity and gnosis of God. It is a philosophy that is as old as Islam and an essential part of it. The Sufi practice comprises the dogma of love towards God through the love of human beings, purification of the soul, the process of detachment, simplicity, and service to humankind. Most Sufis put an undivided importance on the moral value system and the sacred relation of Murshid (Guide) and Murid (Disciple). If we analyze these principles of Sufism, then it becomes clear that Sufism is a philosophy that promotes communal harmony, peace, tolerance, and co-existence in society. Seyyed Hossein Nasr explains Sufism as the marrow of the bones or the internal aspects of the Islamic revelation is the means par excellence whereby Tawhid is achieved. The integration of human beings implies the awareness of the One and the transformation of the countless in the light of the One. It is, therefore, the full realization of that faith or Iman, which is the fundamental basis of Islam. Philosophy and Progress, Vol#73-74; No#1-2; Jan-Dec 2023 P 113-129
Karl Marx, the revolutionist philosopher, interpreted history as a world view which is the dimension of social development. His dialectic effort and materialistic conception are intended to preserve the rights of social being particularly of the working people who are repeatedly being oppressed. Class struggle is the ultimate solution of distinctions among classes through which there will be no class and the existing working class will revolt against capitalist economy and, as a result, they will control means of production which will create the situation of the dictatorship of the working people. These class distinctions will be removed through the establishment of scientific communism referred by Marx. This article shows how Marx’s life and thought changed the course of history and how he influenced society to make a better place for living. I intend to show the reasons behind the worldwide acceptance of Marxism theoretically. My aim is to show how his theories and ideas are significant in socio-political aspects of philosophy. Philosophy and Progress, Vol#73-74; No#1-2; Jan-Dec 2023 P 259-279
Mysticism is a spiritual search for hidden truth or wisdom that aims to unite with the metaphysical realm. Mysticism is a direct experience of oneness with God. It is a diverse set of practices, discourses, teachings, articles, texts, institutions, traditions, and experiences related to the instruction of human transformation. Mysticism encompasses everything associated with God. Mystical experiences are unique to each individual. This paper delves into the mystical thoughts of two multi-genius thinkers, the greatest philosophers and mystical poets: Rabindranath Tagore and Muhammad Iqbal. It also shows the relationship between man and God in the writing of Tagore and Iqbal. Also, it deals with how Tagore and Iqbal combine nature, different aspects of the self, and images of the divine. They hold that God’s presence permeates all of creation and that mysticism and humanism are the primary sources of an individual’s spiritual power. They think that God is within man, and man is a reflection of this divine spirit, which is God. Tagore imparts a system of Indian mystical thought in which the Gita’s theism, Vedic metaphysics, the Upanishad’s teachings, the mystical philosophy of the Bauls, the doctrine of love of Vaishnava, and Sufism exist in synthesis. Iqbal emphasizes that the ultimate goal of human life is to accomplish the will of the Almighty. Tagore and Iqbal’s writing contains many similar ideas, images, techniques, and analyses. Philosophy and Progress, Vol#73-74; No#1-2; Jan-Dec 2023 P 183-214
Although Russell’s theory of definite descriptions is highlyappreciated in the area of philosophy of language, it has faced some objections from different angles. One of the major objections is known as the objection arising from incomplete definite descriptions. According to this objection, a speaker by his/her utterance of a sentence containing an incomplete definite description often succeeds in saying something true despite the fact that such a sentence always expresses a false proposition. This particular objection against Russell’s theory arises because of an ignorance concerning the distinction between the meaning of a sentence and the assertion made by a speaker by using that sentence in a particular context. To address this distinction between meaning and assertion Scott Soames’ theory concerning the connection between meaning and assertion has been adopted. With the help of this theory, it has been shown that the problem arising from incomplete definite descriptions does not pose a genuine threat to Russell’s theory. Philosophy and Progress, Vol#73-74; No#1-2; Jan-Dec 2023 P 317-336
This article explores the concept of degrees of epistemic responsibility by examining the debate between Michael Bishop and Katherine Puddifoot on the internalist perspective on epistemic responsibility. While Bishop’s empirical evidence challenges internalism, Puddifoot argues it can be supportive. The author presents an account of degrees of epistemic responsibility, drawing inspiration from Martin Montminy’s idea of moral responsibility. The central argument suggests that an agent is epistemically responsible only if her reasoning strategy aligns with her epistemic abilities, a concept referred to as epistemic par performance. The paper discusses how the Bishop-Puddifoot debate contributes to this perspective, presents Montminy’s view on moral responsibility, and applies it to epistemic responsibility, emphasizing the importance of matching reasoning strategies with individual abilities. The article ultimately highlights the contextual, ability-dependent, and effort-inclusive nature of epistemic responsibility and offers a framework to recognize and credit agents based on their contributions and endeavors in expanding our epistemic horizons. Philosophy and Progress, Vol#73-74; No#1-2; Jan-Dec 2023 P 95-112
This article descends into Plato’s representation of justice in The Republic, focusing on exploring a notion that has been fundamental to society since its inception. While justice was formed to ensure equality within a stratified society, it frequently results in inequity for particular sectors of society. This paradoxical element of justice makes it biased and sometimes fictitious for some groups of people. An unfortunate consequence of pursuing justice is that specific segments of society are regularly deprived. Therefore, this article discusses the essence of social stratification in Plato’s concept of justice and how far this stratification does justice for each class. Philosophy and Progress, Vol#73-74; No#1-2; Jan-Dec 2023 P 241-257
This paper focuses on Seyyed Hossein Nasr’s views of modern science. By focusing on Nasr’s opinion of modern science this paper explores how and why he rejects mechanical and positivist views of modern scholars. This research examines why he accepts the theory of creation and appreciates the spiritual and religious worldviews of science. In so doing, this article contributes to the ongoing discourse on the issue of modern science and eternal wisdom. By reviewing the relevant literary sources, some required data are collected and then used in the analysis hereafter. In this discussion Nasr talked about practicing science while keeping religious beliefs integrated. That is why, the existence of the creator of the world has been acknowledged. Whereas he excelled in the knowledge of science. As a result, the limitations of science arise in his mind. The philosophical problems he faced in his youth were not solved by modern science or western philosophy but were solved by the holy Qur’an. He accepts Tawheed or the oneness of God. Although he accepts modern science, he criticizes the resulting secularism. Nasr said that science should be practiced while maintaining religious values. His response to modern Science was to subordinate it to the systems and principles of the Islamic worldview. Moreover, to him, Modern Science was the largest framework of Knowledge (Ilm). This Modern science does not violate the core values of Islamic knowledge but inspires it with divine inspiration. In this case, the method came to be known as the Islamization of knowledge. Philosophy and Progress, Vol#73-74; No#1-2; Jan-Dec 2023 P 215-240
In his, A Critical History of Greek Philosophy, W. T. Stace denies to give Indian schools of thought a philosophical status. He gives three reasons for that—(1) Indian thoughts have practical motivation, (2) instead of rational explanation, it is content with symbolism, and (3) India lies outside the mainstream human civilization. In the defense of Indian philosophy, these three arguments have been countered in this paper from different perspectives. It has been shown that these arguments are rooted in scientism, extreme idealism, and ethnocentrism respectively. Stace has also argued that philosophy has four leading traits—(1) discussing the universe as a whole, (2) generalizing sciences, (3) idealism, and (4) non-practical motivation. For a proper defense, it has been shown that Indian systems share those traits. At the end, a conclusive remark has been given. It has been remarked that Stace’s case is an example of ethnocentric bias and racism. It has also been suggested that the interaction of the philosophies of different civilizations is necessary for the very sake of philosophy. Though this is not the first endeavor to defend Indian philosophy, the literature review (conducted by the author) suggests that Stace’s arguments haven’t been criticized separately. Philosophy and Progress, Vol#73-74; No#1-2; Jan-Dec 2023 P 281-314
