ریاض الدین احمد
علمی اور تعلیمی حلقوں میں جناب ریاض احمد صاحب کی وفات سے جو خلا ہوا ہے اس قحط الرجاں میں اس کا پرُ ہونا مشکل ہے۔ ان کا اصل وطن غازی پور تھا۔ لیکن وہ الٰہ آباد میں متوطن ہوگئے تھے۔ انہوں نے مجیدیہ اسلامیہ انٹر کالج کے نیک نام اور کامیاب پرنسپل کی حیثیت سے بڑی شہرت و عزت حاصل کی وہ طلبہ کی ذہنی و دماغی اور علمی تربیت بڑی دلسوزی سے کرتے تھے، ان کے زمانے میں کالج کا معیار تعلیم بہت بلند تھا، ان سے فیض حاصل کرنے والے طلبہ کی تعداد بے شمار ہے۔
ریاض الدین احمد صاحب کا خاص مشغلہ درس و تدریس تھا لیکن انہیں علم سے شغف اور تحریر و تصنیف کا اچھا ذوق تھا، طلبہ کی درسیات کے لیے متعدد کتابیں لکھیں جو مقبول ہوئیں، سائنس ان کا خاص موضوع تھا، اس پر جو کتابیں لکھیں وہ مدارس کے طلبہ کے لئے خاص طور پر مفید ہیں، قرآن مجید کے درس و تعلیم کا اچھا منصوبہ بنایا تھا۔ ان میں بڑی دینی و ملی غیرت تھی، مسلمان بچوں کو اپنے عقیدہ و مذہب پر استوار اور ملی شناخت باقی رکھنے کے لیے انہوں نے ایمانی پرائمر وغیرہ کے نام سے کئی مفید کتابیں لکھیں۔
قدرت نے انہیں درد مند دل اور بے چین طبیعت عطا کی تھی، وہ قوم و ملت کی فلاح کے ہر کام میں پیش پیش اور مسلمانوں کی ترقی و سر بلندی کے لیے برابر فکرمند رہتے مجلس مشاورت اور دینی تعلیمی کونسل سے شروع ہی سے وابستہ رہے، دینی تعلیمی کونسل کے جلسوں اور کانفرنسوں میں دلچسپی سے شریک ہوتے تھے، ایک دفعہ اس کی ایک بڑی کانفرنس اعظم گڑھ میں ان کی صدارت میں ہوئی، ان کا خطبہ صدارت اور قاضی محمد عدیل عباسی کی اہم تقریر کو...
In the post-industrial revolution world, social change is often studied and understood in the context of change in means of production, mobility, urbanization and change in the constitution of workforce. Role of ethical values is generally confined to personal conduct and manners. Industrial society is supposed to have its own work ethics which may or may not agree with personal ethics and morality. Ethics and morality are generally considered, in the Western thought, as a social construct. Therefore, with the change in means of production or political system, values and morality are also expected to be re-adjusted in order to cope with the changed environment. Sometimes a totally new set of values emerges as a consequence of the change in economic, political, or legal set up. The present research tries to understand the meaning and place of these values in a global socio-cultural framework. Relying essentially on the divine principles of the Qur'ān it makes an effort to understand relevance of these universal and ultimate principles with human conduct and behavior in society. It indicates that essentially it is the core values, principles, or norms which guide human beings in their interpersonal, social, economic and political matters. Islam being a major civilizing force, culture, and the way of life, provides values which guide both in individual and social matters. The values given by the Qur’ān and the Sunnah are not monopoly of the Muslim. These values are universal and are relevant in a technological society.
The Cartesian anxiety brought the tasks for humans to search the thoughts of ‘who am I’ comes from? Again, from where such impression called ‘thinking’ happens to take place in human mind or brain?While thinking of something to have (desire) or ought to have (belief) and thinking of someone to love (intention) or thinking of survival to live (fear) etc., will find some place to reside? Where do all such phenomena occur in human extensions, i.e. in brain, or in human thought, i.e. in mind? If humans are psychological, they are obviously biological too, and possess different traits to actualize the world. Is it, merely a dilemma that humans are just automation or otherwise? Humans are generally observed to imitate what they acquire from their surroundings. The surroundings eventually begin when the limbs of humans begin to work, because they become conscious to their sensations. The sensory receptors and their functions work in physical environments, but how do they respond (with freewill or determinism) is still an epistemological gap in the philosophical psychology. This is why working of mind/brain has remained out of reach to human understanding and is termed as metaphysical, psychological, or neurological. Whatever we may call it, neuroscience in some sense is exploring all such impeccable facts for human understanding. Although mind and brain have different syntax in literal sense, but both qualify for analogue in semantics of folk psychology. For identity theorists like Place, Smart, Feigl and Armstrong, mind is brain to understand it through folk psychology, whereas eliminativists like Rorty, Feyerabend, Quine, Stitch and Churchlands take show stern actions against folk psychology. They eliminate the ‘mind’ and make the ‘brain’ a scientific study. There are many other speculations and views, but our thesis focuses especially on the theories of mind-brain identity theorists and eliminative materialists, as both are great contenders of neuroscience. The central contention of this dissertation is for eliminative materialism that the mind-brain identity theory is problematic and acts as a striking element of hindrance in the explanation of neurological sciences.We will use this conclusion to evaluate Churchland’s proposal that folk psychology’s elimination is possible because of scientific theories, since both deal with mind and brain in their theories. Moreover, how neurophilosophy generates various kinds of beings like postmodernist in the cynical or well-being aspects?