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The architectonic is key for situating Kant’s understanding of science in the coming century. For Kant the faculty of reason turns to ideas to form a complete system. The coherence of the system rests on these ideas. In contrast to technical unity which can be abstracted a posteriori, architectonic ideas are the source of a priori unity for the system of reason because they connect our reasonable pursuit to essential human ends. Given Kant’s focus on mathematics, in the architectonic and his critical philosophy more generally, we must have some sense of the architectonic idea of mathematics. In this paper, I argue for the key principles of the architectonic idea of mathematics: 1) because mathematics is grounded in a priori intuition, it is a peculiarly human activity; 2) the method of mathematics is one of a priori construction, a method only mathematics can employ and: 3) the objects of mathematics are extensive magnitudes. Given these principles, we can use the architectonic idea to have some clarity about how mathematics has dealt with historical development.

The experience of our conscience belongs in the same category as feeling, thinking and wanting. However, it has a special aspect, namely the presence of other human beings as absolute entities. The process of experience is concerned with the way to best promote your own interests, with how far you will go in actualising your essential characteristics as an absolute entity. The discussion of our urge for survival shows that we can go quite far in that respect, and that to actualise that urge, there are in fact no boundaries; everything is permitted. The same can be said about actualising our other essential characteristics, but the difference is that our need to do so is perhaps less cogently present; it is not our life, or at least not our continued material existence, that is at stake. Nonetheless, we can and may even choose to go to extremes in this respect and thus to give ourselves priority over others. Respect for the interests of others is based on self-respect, which may lead you to decide to subject your dealings with other people to a set of standards for yourself. Here we enter the area of morals and ethics, to which we can attach a complete moral philosophy and on the basis of a belief, a moral theology. At the end of this road is total love of yourself and others, because you have come to realise that it is the only way that can lead to the fourth essential characteristic of human beings as absolute entities, namely self-fulfilment. You will then have developed in a way that allows you to give yourself and others the scope we need as absolute entities (compassion, solidarity). Self-fulfilment is achieved through self-development, i.e. discovering and honing our gifts and talents and thus finding our own identity (development), a process by which the lives of human beings as absolute entities acquire purpose (the search for meaning). Self-fulfilment is self-actualisation, the state that results from the realisation of the essential characteristics of human beings as absolute entities, and it leads to satisfaction derived from ourselves or our activities, a sense of being satisfied with what we have accomplished.

Developing the empirical method based on observation and experiment, Alhazen is considered the greatest Muslim physicist and the most significant figure in the history of optics between antiquity and the seventeenth century. Inventing a camera obscura, Alhazen rebuilt our conception of eyesight. His theory of vision was enormously prominent and much of our understanding of optics and light is based upon his groundbreaking discoveries. He began his criticism of emission by describing what happens when people are exposed to bright lights. No matter what the light source, the effect of bright lights was always the same. What this indicates to Alhazen is that light entering into the eye from an external source had some serious function in eyesight. Respecting observation, experiment and empirical method, Suhrawardi, the father of Illumination School, argues all theories of vision and rejects them just by mere reasoning. Suhrawardi validates his own Illuminationist method by scientists’ empirical method. So, I will argue, he is not to deny empirical aspect of Alhazen’s theory of vision. In an allegory, I will use the camera, representing the whole process of a human vision, while I use “beyond camera” for the embodiment that allows for the unfolding of a human soul’s position in the process of vision. What Alhazen is speaking of, we might call the process within the camera; while what Suhrawardi is speaking of, we could name the process behind the camera.

The paper concentrates on the philosophical discourses of four thinkers – Soren Kierkegaard, M. K. Gandhi, R. D. Ranade and B. R. Ambedkar on Ethics and Religion. Soren Kierkegaard, whose journey in philosophy made him pass through the aesthetic stage to ethical stage and ultimately religious stage landing in the realm of “faith”; where an individual arrives at without any rational commitment. M. K. Gandhi, whose journey in life encompassed politics, economics, and social realms where the underlying paradigm has always been religion. He did not consider ‘truth’ and therefore ‘morality’ as segregated from religion. R. D. Ranade, while mentioning the criteria of mystical experience, very empathetically mentions that a mystic (a saint) has the element of universality, is intellectual, emotional, has the intuitive experience of ‘spiritual realization’ and cannot be devoid of morality. B. R. Ambedkar, instead of accepting Christianity or Islam, consecrated into Buddhism; that befitted Indian contextual situation critiquing the popular Brahmanism, believed that religion must be in amalgamation and consonance with reason and scientific temperament. And this criterion was fulfilled by Buddhism (indeed with other criteria).  His adopting Buddhism was more of a political movement rather than spiritual; therefore, his Buddhism in the transformed format, is called Neo-Buddhism. The research article concludes by comparing these masters’ views and ideologies in the context of ‘a possibility of ethical religion’ that has appealed my conscience. 

Drawing upon the hermeneutic basis that understanding and interpretation of a text is conditioned by the reader’s preunderstanding, this article examines ʾAllamah Ṭabāṭabāʾī’s interpretive preunderstandings. In so doing, the article first, will explore ʾAllamah’s constitutive and non-constitutive preunderstandings. As the foundation of his Qur'anic interpretation, the constitutive category is divided into three subcategories: text-specific, interpreter-specific, and interpretation-specific. The non-constitutive category is studied under the following two subcategories: the imposed and non-imposed preunderstandings. Although the article studies ʾAllamah Ṭabāṭabāʾī’s interpretive preunderstandings, this categorization can be applied in studying any scriptural hermeneutic discourse. The contribution of this article to the field, is not limited to Allamah Ṭabāṭabāʾī’s interpretive preunderstandings. The method applied in this study can be used in the study of any scriptural hermeneutics.