The numerous movements of the past 150 years, characterized almost without exception as ‘Islamic movements’, have had little if anything to do with the resurgence of religious faith as such. Most of these have actually been political movements, with leaders whose underlying goal has been to solve a specific problem: the problem of the perceived backwardness of the Muslim peoples and their subservience, politically and culturally, to the West.

While none of the groups that operate within the definitional matrix of ‘Islamic movements’ can claim to be identifiable primarily as a faith movement, various individuals have appeared sporadically with the avowed aim of fostering renewal of belief – often to the extent of dedicating their whole life’s work to that aim – and around some of these individuals, movements of considerable size and import have accreted. The Turkish Muslim scholar Bediüzzaman Said Nursi (1877/8–1960) is one such individual.

Progenitor of the ‘service of belief and the Qur’an’ movement, Nursi is arguably the most influential, if woefully under-researched, Muslim thinker of the twentieth century. While the ‘service of belief and the Qur’an’ movement, a faith-based movement consisting of millions of followers worldwide, does not – strictly speaking – fulfill the definitional criteria of a New Religious Movement, it stands out from other contemporary Muslim religious and ideological groupings not only for its uncompromising focus on the renewal of individual rather than collective faith, but also for its eschewal of any kind of religiously-legitimized violence or militancy for the sake of politico-ideological ends.

Although often stereotyped as the pioneer of reform of an Islam declining under the pressures inflicted on it by the Kemalist secularization policy of the Turkish state, almost half a century after his death, Nursi continues to defy any attempts to locate him precisely within the generally accepted milieu of ‘Muslim scholars’. While his magnum opus, the Risale-i Nur, is for all intents and purposes a commentary on the Qur’an, it is not a work of exegesis in the technical sense of the word, although he was clearly an accomplished exegete. And while Nursi was well-versed in the principles of scholastic theology (kalām), devoting the lion’s share of the Risale to what he claims are rational proofs for the unity (tawhīd) of God, it is not a work of traditional theology either.

In fact, on one level, the Risale is as resistant to compartmentalization as the Qur’an itself, which it claims to mirror and to elucidate. And if, as Nursi often asserts, the aim of the Qur’an is to guide man to belief, then the teachings of the Risale should be seen as consonant with that aim.

The three supreme matters in the worlds of humanity and Islam are belief, the Shari’a, and life. Since the truths of belief are the greatest of these, the Risale-i Nur’s select and loyal students avoid politics with abhorrence so that they should not be made the tool to other currents and subject to other forces, and those diamond-like Qur’anic truths not reduced to fragments of glass in the view of those who sell or exploit religion for the world, and so that they can carry out to the letter the duty of saving belief, the greatest duty.

Part of Nursi’s appeal lay in his uncompromising belief that it is belief (īmān) which must be renewed and protected, and that all other endeavors must be approached with the primacy of belief in mind: the fact that, unlike many of the popular Muslim thinkers of his own epoch, he repudiated the dubious art of politics – and, more importantly, the dubious art of politicking that is buttressed by religion – earned him respect and conferred on him a sense of authenticity that would perhaps be found wanting in so many other Muslim thinkers. Another part of his appeal lay in his shrewd interpretation of the forces ranged against him. For Nursi, unlike many of the Muslim scholars, leaders and ideologues who came later, realized that if there is a conflict between Islam – or belief – and modernity, it is not a conflict fought over issues of government or technology, over science or democracy. As Nursi’s own evaluation of the problems facing the Muslim world shows, the conflict is ultimately over transcendence, with the post-Enlightenment experiment claiming a centrality in the universe’s affairs for man that Islam, with its emphasis on the dependence of man on God, cannot countenance. Man is faced with a choice: belief in the sovereignty of God or belief in the sovereignty of man, with all that such a choice entails. For Nursi, the way to salvation consists solely in choosing the Other over the self, and it is in the dynamics of this choice that the key to an understanding of Nursi’s take on spirituality and man’s place in the cosmos may be found.

Renewal and reform, then, do play a central role in the Nursian Weltanschauung, but, unlike so many of his coevals, it is the renewal of belief and the reform of the individual that constitute his primary and overriding concern. In this respect, he is one of few Muslim thinkers in the twentieth century who has little if anything to say about the socio-economic or political externalia of Muslim life. Over the past century and a half in general, and the last twenty-five years in particular, ‘Islam is a complete way of life’ has been the mantra of choice for the vast majority of Muslim movements. As a corollary, emphasis has been largely on the ‘implementation’ of Islam at the socio-political level, with debate and discussion focusing mainly on issues such as Islamic law, Islamic education and the concept of the Islamic state. As such, the lion’s share of Muslim movements can be said to adopt an ‘externalist’ approach to the Islamic revelation, seeing in the strict adherence of Muslims to the shari‘a – and, where necessary, the imposition of such adherence through legislative means – the key to the formation of the ideal Muslim society. For the ‘externalists,’ reform has come to mean chiefly the reform of society, the underlying aspiration of which must be to return to the ‘golden age’ of Islam typified – for the externalists at least – by the community-state of Medina during the lifetime of the Prophet. These ‘dreams of Medina’, and the concomitant desire to share – or, even, impose – those dreams on others, are responsible in part for the current Western perception of Islam as more political ideology than divinely-revealed religion. The relative merits and demerits of ‘Islamism’ or ‘political Islam’ as terms by which to describe this over-politicized approach to Islam need not occupy us here. Suffice to say that in the last analysis, this approach rests on the fulcrum that is the return of ‘Islamic rule’, the transformation of the Muslim world into an umma analogous to the community-state of Medina and, wittingly or otherwise, the reduction of the Islamic revelation to the single issue of governance. While Islam made political and transformed into ideology is a relatively recent phenomenon, the ‘externalist’ approach to Islam which informs it is almost as old as Islam itself. However, whereas for the likes of ‘non-externalists’ such as Ghazali in the twelfth century and Mulla Sadra in the seventeenth it was the nomocentrism of the externalist scholars and the over-emphasis on fiqh (jurisprudence) which constituted the greatest obstacles to the health of the Muslim community, for the Ghazalis and Sadras of today – of whom Nursi is undoubtedly one – it is the over-politicization of religion which is the danger.

Arguably the most important common denominator among Islamic/Islamist groups and leaders of the past fifty to one hundred years has been the tendency to favour the use of force to change ‘religiously suspect’ regimes in the Muslim world and bring about Islamic revolutions. And it is precisely on this point where one sees a fundamental difference between Nursi and his contemporaries. For not only is Nursi distinguished by his staunch opposition to any kind of uprising or revolution in the name of Islam, but also he stands on account of his aversion to politics in general, and the politicization of Islam in particular. Nowhere is Nursi’s ideological departure from the majority of his contemporaries delineated more sharply than on the highly contentious issue of jihād. As emphasized above, for Nursi, the way to salvation consists solely in choosing the Other over the self, and it is in the dynamics of this choice that the key to an understanding of Nursi’s take on spirituality and jihād may be found.

There are many for whom it is clear that humanity is in a precarious position. We are told on a daily basis that we live under the threat of pollution, global warming, terrorism, famine and a thousand and one different ills. Our time is, we are told, a time of global crisis. Yet few are able to fathom the real cause of this crisis. It is not that we do not understand the problems around us. Our crisis – the crisis of modernity – is that we do not understand ourselves. Indeed, postmodern thought – if such a thing exists and is not really just another name for the confused ideas of late modernity – nurtures a scepticism in which the very possibility of understanding anything is called into question.

Most people, Nursi claims, have been reduced to hardship and misery by the demands and dictates of modern times. Man’s innate nobility has also been marred, he says, as the gradual divorce from religious values has opened the floodgates of ‘dissipation’, encouraging dissolute living and the ‘appetites of the flesh.’

Socio-economic inequalities are also the hallmark of this modern civilization, Nursi adds, with the Western attitude being “So long as I am full, what is it to me that others die of hunger?” and “You work so that I can live in ease and comfort’. By allowing the rift between the classes to widen, the West has engendered so much strife and sedition that it is on the brink of bringing humanity to its knees, giving rise to the struggle between capital and labor – itself the precursor of two World Wars and bloodshed and disorder on a hitherto unknown scale.

One could go on, but surely the point has been made: it was impossible for Said Nursi to approve of a civilization in which the negative aspects outweighed the positive so decisively. For Nursi, the only way forward for man is to embrace a civilizational form which brings true happiness and prosperity – and if not for all, then at least for the majority.

Human beings are faced with a choice: belief in the sovereignty of God or belief in the sovereignty of man, with all that such a choice entails. For Nursi, the way to salvation consists solely in choosing the Other over the self, and it is in the dynamics of this choice that the key to an understanding of Nursi’s take on the ‘true civilization’ may be found.

For Said Nursi, for man to be truly human, he must establish for himself not an Islamic state, but an Islamic state of mind. If, in secular shorthand, ‘civilization’ is the highest thing towards which man as a social being can aspire, let us see how Said Nursi redefines the term to make it truly meaningful for limited, impotent man, giving it the ability to ‘confront the awesome silence of the grave’ in a way that no other civilization is able. Comparing Western civilization with the ideational entity known as Islamic civilization, he locates the source of the former in human artfulness (daha) and that of the latter in Divine guidance (huda). These sources, he holds, impact in very different ways on society in general and the individual in particular.

Artfulness, writes Nursi, functions in the mind and confuses the heart. It looks to the material and to the corporeal, considering the body and the evil-commanding soul, which it seeks to nurture. It develops the potentialities of the nafs while making of the ruh a servant or slave. In its love of this world, which is the only world it recognizes, it turns man into a satan, worshipping deaf nature and, in its blindness, drawing a veil of ingratitude over the face of the earth. It sees the bounties before it as ownerless booty, which it usurps like a common thief.

Guidance, on the other hand, works in the heart and lights up the spirit. It develops man’s potentialities and spiritual capacities and, in so doing, illuminates nature. It makes of the soul and the body and in so doing produces happiness in this world and the next. It sees Divine art everywhere, and the wisdom and power of God in all things. It worships Allah, the possessor of art and power. It is both seeing and hearing, and as it benefits from Divine bounties, it scatters the light of thankfulness all around it.

In Nursian terms, then, to be truly civilized, man must be truly human, and to be truly human, his goal is not the kind of khilafa that engenders power but the kind of khilafa which engenders worship – namely the nurturing of each individual soul into its true state as khalifat Allah fi al-ard, vicegerent on Earth. This, for Nursi, marks the true civilization to which man should aspire.

Dr. Colin Turner from Durham University, UK, is the co-author of Said Nursi, 2009, Oxford Centre for Islamic Studies and IB Tauris, London, New York.

A particularly interesting class of all these non-coding RNAs comprises riboswitches. Riboswitches are structured mRNA elements that regulate gene expression upon binding of a specific small metabolite. These biosensors were first discovered in 2002 in bacteria. Later, it was shown that plants, green algae and fungi also posses riboswitches. Although, only one type of riboswitch is found in plants and none has beeen detected in mammals yet, metabolite-sensing riboswitches are commonly used for the regulation of fundamental biochemical pathways in bacteria. Riboswitches help cells monitor the environmental conditions and determine if a compound is present at sufficient levels or not. Based on this decision, production, degradation or transport of the related metabolite is either turned on or off.

Architecture of a Riboswitch

A standard riboswitch is divided into two parts: a ligand-binding domain and a gene expression domain (Figure 1). Small molecular metabolites bind to the ligand-binding domain, which is called aptamer, of riboswitches with astonishing specificity. For instance, purine riboswitches differentiate guanine from adenine by at least 10,000-fold based on the identity of a single pyrimidine (thymine or cytosine) that binds to the ligand (1). When a ligand binds to aptamer, conformational changes of the RNA’s structure occur at the gene expression domain. Eventually, this leads to the modulation of gene expression. Some of the riboswitch mechanisms to regulate the expression of genes include formation of stem-loops, lollipop-like RNA structures, which lead to the blocking of transcription or translation, which are the processes where proteins are synthesized using the mature mRNA, self cleavage or mRNA destabilization (Figure 2).

Classes of Riboswitches

The numerous distinct classes of riboswitches discovered so far are differentiated by their ligands and remarkably, the same class of riboswitches can control gene expression through different mechanisms in various organisms. For example, a riboswitch that recognizes and binds thiamin pyrophosphate (TPP), a derivative of vitamin B1, is called as TPP riboswitch (2). In plant cells, when TPP levels are high, excess TPP binds to a TPP riboswitch located in one of the TPP biosynthesis genes. As a result of TPP binding, conformation of that RNA segment changes, which leads to the formation of an unstable mRNA product which degrades quickly. Although, a very little amount of stable mRNA is also produced, it is not enough for the protein synthesis of an important component of TPP biosynthesis. Therefore, TPP biosynthesis can not be completed and consequently TPP levels drop in the cell. On the other hand, when TPP levels are low in plants, more stable mRNA is formed because there is not enough TPP that can bind to the riboswitch and cause structural changes which will result in the formation of unstable mRNA. The stable mRNA produced in the absence of excess TPP is used for the protein biosynthesis of TPP metabolism successfully and thus TPP levels increase in the cell. Unlike plants in bacteria, when TPP concentration is high, riboswitches down-regulate expression of thiamin biosynthesis genes by either blocking the formation of any type of mRNA (both stable and unstable) or preventing the mRNA process rather than destabilizing the mRNA. Some of the other riboswitches that bind vitamin derived compounds are adenosylcobalamin, the coenzyme form of vitamin B12, and flavin mononucleotide, a biomolecule produced from vitamin B2, riboswitches. There are also riboswitches that can bind to amino acids such as lysine riboswitch. The cyclic diguanylate (c-di-GMP) riboswitch is the first known example of an RNA that binds a second messenger, which carries signals from receptors on the cell surface to target molecules inside the cell (3). Purine riboswitches selectively recognize guanine or adenine and regulate purine biosynthesis and transport, which is important for DNA/RNA synthesis. Another interesting type of riboswitch is the glmS riboswitch. It modulates gene expression by undergoing self-cleavage when there is a sufficient concentration of glucosamine-6-phosphate, an important amino sugar. The spectrum of ligands that can be recognized by riboswitches also includes a metal ion, as well. Mg(2+) riboswitches control Mg(2+) transportation when cells are grown in high Mg(2+) environments. In brief, the growing list of studies on riboswitches shows how novel mechanisms are which they use to regulate the gene expression of many fundamental metabolic pathways.

Applications for Riboswitches as drug targets and chemosensors

Riboswitches are powerful and essential components in all three domains of life which are bacteria, archaea (a group of single-celled microorganisms) and eukaryotes ( organisms whose cells contain complex structures inside membranes such as plants and fungi) functioning as intracellular biosensors and regulators. They regulate gene expression in a highly efficient, precise and fast way. Therefore, they can be engineered for various applications.

First of all, riboswitches are excellent candidates as drug targets since they control many important bacterial and fungal genes. Chemical analogs that mimic the actual ligands of the riboswitches can be designed to silence or regulate the expression of defective genes responsible for disease development or even kill certain bacterial pathogens by turning off the genes that are involved in fundamental metabolic pathways. A great example of this strategy is presented by the Breaker laboratory at Yale University. The Breaker group chose guanine-binding riboswitches as targets for the development of novel antibacterial compounds. They have designed several guanine analogues and tested their ability to be bound by the riboswitch and repress bacterial growth (4). They have been able to inhibit the bacterial growth by inducing guanine riboswitch action. Their approach could be used to discover new antibacterial compounds that specifically target other riboswitch classes.

In addition to being drug targets, riboswitches can open new frontiers in bioremediation, bionanotechnology, and synthetic biology. In 2007 Shana Topp and Justin P. Gallivan from Emory University demonstrated that Escherichia coli can be reprogrammed to detect, follow, and precisely localize to a completely new chemical signal by using a synthetic riboswitch (5). They suggest that the bacteria with synthetic or mutated riboswitches could be used to follow and degrade pollutants in soil or target small-molecule signals of disease. Overall, their work to equip the bacteria which can autonomously follow chemical signals, degrade, synthesize or release compounds can help scientists invent new technologies in bioremediation, drug transport, and synthetic biology.

Furthermore, riboswitches are ideal candidates for use in analytical devices and techniques. Their binding features make them suitable in all specific analytical applications in which selective recognition is required. Therefore, these powerful molecular tools can be utilized in analytical chemistry, molecular biology and biosensor technology (6).

As a result, living systems utilize riboswitches to detect the concentrations of small-molecule metabolites and to modulate the expression of related genes via numerous elegant mechanisms. The use of genetic engineering of riboswitches holds enormous potential for inventing new applications to sense and destroy pathogens, deliver drugs, perform bioremediation, detect chemicals and many others that might have significant impacts on our lives. It is also remarkable that only a couple of decades ago most of the non-coding RNAs were assumed to be useless, and are called junks since they do not provide any information for protein synthesis. Yet riboswitches by themselves are enough to prove that God has created everything with a purpose. He is All-Wise and he does nothing in vain. Riboswitches are not useless at all. They are such complex, and perfectly working systems that they can serve humanity as well-designed on/off switches in numerous applications.

Safiye Arslan is a research fellow in the area of biological chemistry and lives in Nevada.

References

1. Gilbert SD, Reyes FE, Edwards AL, Batey RT. 2009. Adaptive ligand binding by the purine riboswitch in the recognition of guanine and adenine analogs. Structure 17, 857-868

2. Wachter A, Tunc-Ozdemir M, Grove BC, Green PJ, Shintani DK, Breaker RR. 2007. Riboswitch control of gene expression in plants by splicing and alternative 3′ end processing of mRNAs. Plant Cell 19, 3437-3450.

3. Kulshina N, Baird NJ, Ferré-D’Amaré AR. 2009. Recognition of the bacterial second messenger cyclic diguanylate by its cognate riboswitch. Nature Structural & Molecular Biology 16, 1212-1217.

4. Kim JN, Blount KF, Puskarz I, Lim J, Link KH, Breaker RR. 2009. Design and antimicrobial action of purine analogues that bind Guanine riboswitches. ACS Chemical Biology 4, 915-927.

5. Topp S, Gallivan JP. 2007. Guiding bacteria with small molecules and RNA. Journal of the American Chemical Society 129, 6807-6811.

6. Mairal T, Ozalp VC, Lozano Sanchez P, Mir M, Katakis I, O’Sullivan CK. 2008. Aptamers: molecular tools for analytical applications. Analytical and Bioanalytical Chemistry 390, 989-1007.

Even though Kant has very original insights that opened new gateways in the history of philosophy, his so-called “critical philosophy” is not devoid of defects. This article aims to present Kant’s account of causation and critically evaluate it.

Kant’s famous remark about his awe for “the starry heavens above me, and the moral law within me,” which is written in his gravestone, shows his orientation in philosophy. While he was interested in explaining the features of the universe and the nature of our theoretical knowledge, he did not ignore the practical aspect of our life that concerns with how to act in the right way. That is to say, ethics and natural science were main disciplines Kant tried to understand. However, this paper examines his analysis of theoretical knowledge and the natural science by focusing on his account of causality.

An introduction to Kant’s “critical philosophy”

Before Kant, there were two important traditions in modern philosophy: rationalism and empiricism. On the one hand, the rationalists assumed that we could obtain knowledge of the world by trusting in the power of our minds. Kant considered them to be dogmatic in the sense that they dogmatically assumed this idea without examining the nature and limits of our minds so as to see whether we can really achieve this goal or not. On the other hand, the empiricists usually distrusted the power of the mind in its attempt to know the world, and in its most extreme case, in Hume, it led to skepticism. In response to these two approaches, Kant suggested to examine critically the nature and limits of the mind and see to what degree we can have knowledge at all. This is called “critical philosophy.”

For Kant, our minds are not passive receivers of representations like mirrors. A normal flat mirror reflects the image from an object as if it is the same except in a two-dimensional way. It was a common attitude among philosophers before Kant to treat the mind like a mirror. The mirror does not change the form of the object. Likewise, the mind does not affect or change the form of the objects, it just receives them. However, Kant changed the whole picture. He treated minds as active filters. Whatever is reflected on it is shaped in a certain way. On this view, the mind is like a concave or convex mirror, or colormatic glasses but it is not like a flat mirror.

According to Kant, the mind has three faculties with different functions. These faculties are sensibility, understanding and reason. Through sensibility we get the raw material of experience. This material is structured and shaped by space and time which are not outside the mind but are the pure forms of the faculty of sensibility. What we get through this faculty is called “intuition.”

The faculty of understanding provides us with concepts, especially with “the pure concepts,” or categories, of which there are twelve in total, and are used in organizing the intuition. In brief, what is reflected on the mind as coming from the world is structured by the a priori forms of intuiton (space and time) to which the twelve categories of mind are applied.

Kant’s postulation of the mind as an active factor in obtaining knowledge is considered to be “the copernican revolution” in philosophy. Kant has a formula which depicts his system very well: “Thoughts without content are empty, intuitons without concepts are blind.” In order to have understanding, we should both have intuition and concepts. These two conditions should be fulfilled for a genuine and reliable understanding. First, concepts without intuiton do not give us understanding; we can just think about them and never be sure whether they are something about real or not. According to Kant, concepts such as soul, God, and free will are ideas to which no intuition corresponds. Second, if there were no ordering role of the mind, all the information we got from the world would be chaotic. For instance, we would not be able to identify a certain individual as a human being, an animal of a different sort or even as an object, because we lacked an ability to order and classify the information. Therefore, according to Kant, the world appears to us differently from as it is in itself due to the ordering character of the mind.

Kant calls the world as it appears to us “phenomena” and the world in itself “noumena.” The latter is beyond the limits of the legitimate realm of theoretical knowledge. We cannot understand it, and we cannot theoretically know anything about it: we can only think about it. Ideas such as those of God and free will are directed toward the nounemal realm. They belong to the faculty of reason and have a regulative role in ordering and unifying our experience. However, they are empty according to Kant. That is to say, there is no corresponding intuition to them in our experience. Thus, we cannot decide whether they really exist or not by theoretical knowledge. This conclusion of Kant’s critical philosophy may suggest an agnostic position towards God, (actually it led many people to become agnostics) according to which human beings can neither affirm nor deny the existence of God. However, Kant thought that he found a reason for believing in God in another domain, namely in practical reason and knowledge. Nevertheless, Kant’s attempt to show the illegitemacy of theoretical knowledge regarding neumena undermines itself. This can be seen especially in his analysis of causality.

Synthetic a priori truths

Kant takes mathematical science and natural science for granted. He accepts them as successful sciences and tries to understand the conditions under which they are possible. His conclusion is that these sciences can be grounded only on “synthetic a priori judgments.” There are two important conceptual distinctions here: the analytic-synthetic and the a priori-a posteriori. The former is a semantic distinction, the latter is epistemological. A statement is analytic if its predicate-concept is included in the subject-concept, otherwise it is synthetic. The proposition that all black cats are black or that bachelors are unmarried is analytic. A black cat is black, the predicate is embedded in the subject here. And bachelors are by definition unmarried because a bachelor is a single male. However, the color of my cat is not included in its definition. A priori judgments are known independently of experience whereas a posteriori ones are known by appealing to experience as a justification. We know that everything is identical to itself without any experience. But we need some experiential evidence to affirm the statement that the Morning Star is identical with the Evening Star. It was a scientific discovery that those stars were actually the same, namely Venus.

For Kant, all analytic judgments are a priori. He also claims that there are synthetic a priori statements. This is a bit unusual because we normally know synthetic statements by experience. How can we know a statement a priori if its predicate is not included in the subject? Kant explains the possibility of such judgements by appealing to the mind’s role in shaping experience. According to him, by applying the categories to intuition, we put what is in our minds into our experiences. So, “we can cognize of things a priori only what we ourselves have put into them.” In other words, the categories shape the experience and we know that aspect of experience a priori since it belongs to us. The conceptual distinctions presented so far enable us to understand Kant’s account of causality better.

Causality

From a historical point of view, Kant’s account of causality was a response to Hume’s scepticism about causation. Let us first see what Hume said about this issue. Hume points out that we only observe correlated events in nature, and that there are some regular correlations and some irregular ones. For instance, we always observe that lightning precedes thunder. On the basis such regular correlations, we infer that the events in question are also causally related. That is to say, lightning causes thunder. However, according to Hume, we never observe causation between events. What is observed is just that two events are correlated in a regular manner. Causation is what our mind is inclined to infer when faced with such regularities. Causal links are produced by the human mind as subjective mental operations. So, there is no objective causality between events: it is our subjective interpretation of the regularity between them.

If we consider the fact that electrical charges are regarded as the common causal factor behind lightning and thunder by contemporary scientists, we can appreciate what Hume said. We do not observe causal links. Perhaps, sometime in the future, scientists will propose another physical factor as the cause for thunder, lightning and maybe for electical charges. Since we do not observe causal links, we can never be sure about what causes what. Hume extends this skepticism so far that nothing really causes anything else. There is no objective causation; there are just correlations in our experience. In other words, he also denies the objectivity of the universal causal principle, namely that every effect or event must have a cause.

As a response, Kant distinguishes two different levels in analysing causation. On the one hand, he tries to prove the objectivity of the universal principle of causality. Kant is aware of the difficulty of proving it on the basis of experience. Such a universal principle cannot be based on experience. Kant considers this univeral principle as a synthetic a priori truth. It is valid for anything we experience because all our experience is shaped by the category of causality. He formulates this principle in the following way: everything that happens presupposes that which it follows in accordance with a rule.

According to Kant, the phenomena consisting in irreversible sequences indicate the causal order. As an example of irreversible sequence, he mentions the sequence when we look at a ship moving down the river. In this case, what we apprehend is an objective process. And its order cannot be arranged otherwise than in this very succession. So, when we watch the ship’s departure, the order in which our visual states occur is not up to us. As a conclusion, Kant argues that in irrevesible cases, the apprehension of one perception which occurs necessarily succeeds that of the other which preceded according to a rule called “the law of the connection of cause and effect.”

On the other hand, Kant’s analysis of irreversible sequences does not suggest anything about particular causal relations. A particular sequence of irreversible representations does not enable us to identify the cause of the event in question: it only indicates that the event in question must have a cause (in the sense that some other event precedes it), even if we do not know what this cause is. Kant expresses this point by saying that “Everything in nature, as well in the inanimate as in the animated world, happens or is done according to rules, though we do not always know them….”

While there are some ambigious passages indicating as if Kant has identified some necessary causal links between particular events (such as that the sunshine caused the warmth of a stone), those passages should be interpreted under the light of this general statement here. The reason simply is that Kant aims to exemplify his view of causation in such contexts rather than identifying some particular causal links.

A fundamental problem with Kant’s analysis of causality

As we have seen, Kant treats the universal principle of causality as a synthetic a priori truth. In doing so, he limits causal ascriptions to the phenomenal realm because it is the phenomenal realm not the noumenal realm, which is shaped by our minds. So, according to Kant causal talk about noumena, things in themselves, is not legitimate and does not give us theoretical knowledge.

However, the question that should be answered in this regard is if the human mind interacts with noumena. If so, how does it interact? In some passages, Kant seems to consider noumena to be an empty and limiting concept. We cannot know anything about this realm (even whether or not noumenal objects such as free will, soul and God exist), therefore it is just a heuristic device indicating what is beyond our theoretical knowledge. Thus, we cannot say anything about the relationship between the mind and noumena, because noumena are beyond our understanding. Otherwise, anything we say can only be an illegitimate speculation.

Nevertheless, such passages do not represent Kant’s whole philosophical outlook. As a fundamental aspect of his critical philosophy, Kant assumes that our experience is shaped by us but not totally created by us. There is an external element to experience that is independent of us. He must accept that there are noumenal objects even though we do not know what they are. They are not just conceptual tools formulated to define the phenomenal realm. In fact, there are several passages in which Kant explicitly ascribes causal efficiency to the noumenal realm.

For instance, when Kant distances himself from the idealist philosophers who claim that everything we perceive is mind-dependent and there is no objective reality outside the mind, he claims that “there are bodies without us, that is, things which, though quite unknown to us as to what they are in themselves” and that we know them “by their representations which their influence on our sensibility procures us.”

As another example, this time regarding the free will of human beings, Kant thinks that human beings are free with respect to the noumenal realm but under causal determination with respect to phenomenal realm. When he tries to account for moral responsibility, he presents the free will as having its own causal power to be able to appropriate particular human actions. The following is an explicit remark: “The will is a kind of causality of living beings so far as they are rational.”

As it is clearly seen, Kant is forced to accept that the realm of things in themselves (noumena) causes the realm of appearances (phenomena) and this is exactly what undermines the very foundation of his critical project as limiting theoretical knowledge to phenomena.

Conclusion

Kant certainly has an insight in making a distinction between phenomena and noumena; however, his way of distinguishing these two realms undermines his own critical philosophy. There is a similar distinction made by Muslim theologians between dhahir (phenomena) and batin (noumena). In their case, categories of causality and existence for instance are legitimately applicable to noumenal realm, but they argue that we do not know how they are applicable. According to them, for instance, we know that God exists but we do not know how He exists. His existence is quite different from our existence. As Descartes says: “A finite mind cannot grasp [adequately] God, who is infinite. But that does not prevent [the finite thinker] having a perception of God, just as one can touch a mountain without being able to put one’s arms around it.” As a conclusion, Kant’s distinction between phenomena and noumena should be improved so that it enables us to ascribe existence and causality to the noumenal realm even in a minimal sense.

Dear Peter, in your body, which is built like a well-functioning factory, I am the most essential sanitary device. As the heart pumps blood to take food and oxygen to all your organs, you obtain the energy you need. But do you ever think about the disposal after so splendid activities are carried out in your body? If you burn a stove, you need to dispose of the smoke and the ashes if you want to keep it working. Likewise, as you burn your calorie intake, you dispose of the smoke (carbon dioxide) with your lungs and the waste with nitrate-poisonous after a certain level of intensity-thanks to my quietly and perfectly working filters. That is, I am an organ which saves your life by removing the poisonous substances in your blood. I do not only filter your blood, but also play a role at controlling the balances of the sensitive levels of water, sugar, amino acids and different minerals in your body. In short, I am a tiny but strategic laboratory.

The acid-base balance in your body and the amount of water and different salts are significant values which concern all of your bodily activities. When their balance is upset, different troubles arise in different units of your bodily mechanism. I am such a blessing, which works so sensitively to adjust the levels of water and mineral salts in your body while you don’t even realize it.

A watery environment is needed for the thousands of biochemical activities taking place in your body. In addition, activities like the contracting of the muscles and transmission of electrical stimuli between your neurons are realized with the presence of a pinch of mineral salt you don’t even give a thought about. Sometimes you sweat due to running or hot weather. The white stains on your shirt are the salts you lose after the water evaporates. When you suffer from diarrhea, you lose salt again, for the salt in the nutrients are thrown out without being absorbed. Especially when little children are concerned, this loss is of vital importance. The transfer between the blood and the liquid in the tissues is mainly realized through the concentration differences which are kept in a certain balance. If your body holds too much water, your tissues swell. You particularly feel it when you press your finger over the flesh near your shins.

Dear Peter, I will not list all of my duties in detail in order not to confuse you. However, let me tell you one more. Since not everyone knows this duty of mine, they just see me as an organ of liquid disposal. But I also take part in controlling the blood production! Surprised? Well, I also have the duty of secreting the hormone which stimulates blood production in the bones. I must always stay alert and maintain this balance in the best way; if you start losing blood, for instance, I must increase the hormone and accelerate blood production.

Yes Peter, I’ve told you about a few of my basic duties, but haven’t told you about how wonderfully designed I am. I am a bean-shaped organ and a single kidney like me weighs 130-160 grams on average. We are approximately 10 grams lighter in female bodies. I am surrounded by a soft but protective membrane. I need 35 grams of daily oxygen supply to survive and I use 13 % of your total body energy.

As an army is made up of individual soldiers, I am like a complex army, and a single soldier of mine is called a “nephron,” which does the real job. Thus, you can see me as a body of nephrons. Millions of these nephrons are brought together to make up one kidney.

A single nephron is a thin tubular structure with closed ends, and its length is about 3-4 cm. So the total length of my nephrons is about 50 km. The cup-like sac at the beginning of a nephron is named the “Bowman’s capsule.” The main artery bringing blood to the kidneys branch into smaller units, and one road leads to every nephron. The knot of capillaries (glomerulus) inside this double-walled capsule is more complicated than any road map you might have seen. The total length of the capillaries is nearly 25 km. The unwelcome substances in the blood are passed to the capsule thanks to blood pressure, and they proceed through the tubule. The total surface area of my tubules is about 20 m2. Within five minutes the whole of your blood passes through us. That is to say, an average of 1.2 liters of blood per minute, and 1800 liters a day are filtered by my nephrons, leaving the toxic substances in me. As this amount of blood (nearly 400 times the normal amount in your body) pass through my tubules and return to the veins they leave behind an average of 180 liters of liquid in me. In this case, you could be supposed to throw out 180 liters of urine a day. However, if you really did that, you would neither be able to find a sufficient supply of water nor salt. Fortunately, Providence granted you the mechanism to absorb back nearly 178.5 liters of this filtered substance. This way, the thickened urine throws out the toxic nitrogen-containing byproducts together with a little amount of water. Therefore, I give you back the substances you need with an amount of 1.5 liters of liquid disposal a day. This reabsorbing is realized in what you call the Henle loop. The cells in the walls of my tubules have neither intellect, nor consciousness, nor any knowledge of physiology; in spite of this, they work as if they were perfectly aware of their duty to adjust the amounts and types the substances to be kept or released. To give you an idea, you can think about the huge dialysis machines your engineers design to fulfill the job my tiny tubules do. You decide which one of us is the perfect work of engineering.

A rich network of veins surround the Heinle loop and the reabsorbed substances are released into the bloodstream. The drops to be disposed of are collected and then passed to your bladder. When the liquid in your bladder amounts to a certain value it tightens the bladder walls. The muscles blocking the way out give way and the urine is disposed of. However, know that the bladder has the capacity to expand as large as 1.5 liters when you cannot find the proper time and place.

Peter, most people take for granted the blessings they enjoy. If you visit the nephrology service in a hospital and talk to the patients waiting to be dialyzed, you understand what I mean better. Do not forget that many people who suffer from kidney failure need that huge machine to filter the whole of their blood and they pray for a kidney suitable for transplantation to be found at once.

Incidentally, thinking of chronic kidney failure recalled various reasons which ruin me: long lasting infections, long-term use of certain medicine, different chemicals like ethylene and mercury, heavy loss of blood, high blood pressure, serious burns, and wrong blood transfers etc. In such cases I can receive irreparable damage.

Another issue which troubles me is the formation of kidney stones. The stones which form owing to failures in different metabolic processes really hurt. When excessive decrease of liquids or increases of salts in the body upset my sensitive balance, some dissolved substances remain, begin to collect, and form stones. These stones hinder urine flow and might cause infections. You may drink water abundantly to prevent these stones. Most importantly do not wait too much before going to the toilet. If you excuse me, I also strongly recommend you to urinate in sitting position; this helps emptying your bladder completely and reduces the risk of kidney stones.

I do my job properly until I lose 90 % of my working capacity. When a considerable part of me loses its capacity, the remaining good part boosts its activity to make up for the loss. When one of our twins are taken out with an operation, the other one does not complain at all; it grows a bit bigger and keeps working.

As the nature of honey depends on the nectars bees collect, the ingredients of the urine I produce depend on what’s in your body. Therefore, a urine analysis tells much in the case of illness. For example, I normally do not release valuable substances like glucose and protein in your blood into the urine, but return them to the bloodstream. As my friends cannot fulfill this function in diabetic patients, their urine analyses reveal glucose. As for medicines, I throw them out right away since they are alien substances to me.

Peter! You are young and healthy but be careful and do not get cold around the waist, otherwise I might trouble you. There’s a lot to tell you Peter, but I do not want to confuse you. Like any other organ, I do not like being taken for granted and I just wish for you to appreciate what a blessing I am. Let me note that my perfect cooperation with the rest of your body is another wonder in itself. Anyway, the urea in your blood is increasing, so I must go help my twin now. Goodbye Peter!

Irfan Yilmaz is a professor of biology at Dokuz Eylul University, Izmir.

Dr. Colin Turner’s contribution in this issue relates to the above-mentioned peacebuilding concept and he gives us an example to follow. Turner is critical of most of the twentieth century Islamic movements for their “resurgent identity” which has “little affiliation to the faith beneath Islam.” He criticizes them for advancing “their own political and ideological agendas,” and for having no other goal but overcoming the “perceived backwardness of the Muslim peoples.” However, there is an exception: Bediuzzaman Said Nursi. In “Renewal in Belief: A Model for Modern Times” Dr. Turner shares with us a brilliant description of his understanding of this unique person, aka “wonder of the age,” one who transcended all other contemporaries owing to his primary and overriding concern: the “renewal of belief and the reform of the individual.” Human beings must be truly human and seek vicegerency, which engenders worship, “namely the nurturing of each individual soul into its true state.” In other words, Turner teaches us that peacebuilding starts with the individual.

Even if work done is for the sake of good, if it does not occasionally add color to life, then one can experience boredom beyond monotony. The Prophet Muhammad, peace be upon him, prevented those who gave themselves to worship from worshiping in a way that would bring boredom.

One of the heroines of this situation was Zaynab binti Jahsh, a sultan of the women’s world. She was a woman famous for her devotion to worship and her generosity. She took the Prophet as a role model and behaved like him as best as she could. A member of a noble family, our mother Zaynab was one of the honorable of the Quraysh tribe. Perhaps due to a spiritual state derived from her heritage, she experienced inner turmoil when she married Zayd. However, she was to be the wife of the Blessed Prophet. God made their marriage in the heavens with the verse: We united you with her in marriage (Qur’an 33:37).

Our mother Zaynab was so devoted to worship that she stretched a rope between two poles in the masjid so she could lean on it when she got tired. Seeing this rope, the Messenger of God said as a warning:

“Untie the rope. When you get tired, rest, and after you rest, perform worship. If you do not show weariness, in a similar way, God will not show it towards you and will give you what you want.” At another time he stated, “When you are sleepy while you pray, it is probable that the favorable prayer you would make will turn into an unfavorable one,” thus recommending the performance of worship after rest.

Similarly, it is certain that constantly doing work along the same lines will bring on boredom. In order not to allow this to happen, there is benefit in visiting a different place within your means and to becoming busy with other things. Also, in order to increase your love and enthusiasm and to increase your motivations for good service, it is helpful to see people who share the same ideas and feelings that you do.

In fact, you can stay in such a place as a guest. Also, you can visit places of historical heritage and institutions established for good service to others. In this way, you both relax and maintain your liveliness. To the contrary, your body might relax in places where heedlessness and excitement are promoted, but your spirit cannot. Actually the body’s full relaxation depends on the spirit’s being lively and alert. If the hope is that the spirit relaxes as well as the body, then you should visit people who show devotion to worship and good virtues and who are good examples with the way they live. I can comfortably say that money used for gasoline and other expenses in these visits will be considered charity. In this way, we will have given the best charity for our families, and we will have taken them out for pleasure as well. Even if vacations made for purposes other than these relax the body, they also allow for the prolongation of heedlessness and some subtle faculties of human spirit may be destroyed.

In summary, those with believing hearts should not neglect to go on vacation on certain days of the month or year, within means, for the purpose of their own and their family’s relaxation. It is very important for the sake of continued vitality.

In earlier times, our houses, roads, and neighborhoods were all neat, nice and warm. Our pleasures and enjoyments, our understanding of aesthetics, our perception of the arts were each a reflection of our spirit and of the profundity of our world of thought. Our homes were a place of rest and relief in the soft and smooth bosom of nature. Our neighborhoods were each a display and a stage where our world of thought and philosophy of life were exhibited and staged. Our roads that were crowded with mosques, Sufi lodges, schools, and other educational institutions and that made us think, feel, and emotionally inspired as if they were corridors opened to the metaphysical realms were the quintessence of liveliness and exquisiteness, getting us to a journey to a world of fancy evoking more charms and delights than that which is real-a journey imbuing our hearts with the most romantic feelings. Such was our places that we have gotten to know and possessed the experience through those still in existence; and we have seized up those that ceased to exist through the lens of the remains of those yet left.

Once we could constantly feel the mother nature extremely close to us physically and emotionally as if we were held and fondled lovingly in our mother’s bosom; we would never had the feeling of being away from the beauties but would make ourselves acquainted with the manifestations of the Most Beautiful of the Beautiful at different wavelengths at every single day. We would open our windows and doors whenever we wished and let those bountiful Divine beauties becoming manifest all over the place flow even into our bedrooms. We would turn our cottages, houses, villas, and mansions into a nice, charming spot in the universe in proportion to their caliber and could live the joyest of pleasures and the highest of excitements in such a miniature place of bliss. Again whenever we wished we would turn from our dwellings towards our surroundings, fill our ears with multifarious tunes and melodies resonating in the bosom of the entire existence and entertain our hearts with the most pleasing of the musical sounds.

Those days, we would imbibe-as if drinking in sips or taking breaths-all the beauties of our gardens and orchards that were more beautiful than the ornate tails of peacocks and more flamboyant than the wings of butterflies; we would live unquenchable joys and pleasures while taking a glance at the vicinities evoking in our minds the spectacular views of heavenly panoramas.

Just like our homes, our streets, neighborhoods and even towns and cities-with all parts and in all aspects, were like a special spot in the heart, a perspective of our sentiments, and an image of our thoughts reflected in various shapes. We would scent out and find in them the inclinations of our souls, their connectedness with our aspirations and all the immensity and profundity of the features making up our identity. No matter whether worn-out or well-kept, colorful or faded, our homes and streets were like living beings whispering constantly the lyrics of an immense message of the past.

All those buildings and residential areas with their cultivated, delicate, elegant, and oriental characteristics-exactly similar to the polite and courteous people dwelling in those houses, walking through those streets, and residing in those neighborhoods, were somewhat romantic, and more than that they looked like the corridors of heavenly pavilions and the shades of heavenly sceneries.

Some houses from among them were so exuberant and dynamic just like an establishment dedicated to worshipping or educating people. Looking from this perspective, they looked as if one could see the pure companions of Paradise in them. As every soul and sound in them spur mysterious inspirations-like a bud putting out new shoots, we would be filled with amazement and feel ourselves face-to-face with the most invisible and the most unknown of the lights, patterns, shades and hues.

Some of those houses would plant themselves in front of us as if they were petrified records of history and relate many, many stories to us through the fading and rusts here and there, through their calcified façades and their ages old artistic styles, and through the signs of wear and tear formed on their walls as a result of the happenings in the course of time.

As soon as some of those houses came into our view with a stance and style of their own-resembling our virtuous mothers with their loose outer garments evoking chastity and respect in us, they would make a way into us with seriousness, dignity and awe, and would blow self-control and possession into our spirits.

Still some other houses would look like a sign and symbol indicative of the beauty, profundity, grace, elegance, and mellowness of their indwellers through their pleasant colors of rosy pink, orange red, deep chestnut, violet, and lavender blue.

The expanse of our faith, the utmost end of our hopes, and the expectations of the furthest kind would come just before our eyes whenever we saw those houses reflecting the meaning, essence, tint, and style of a shared belief, a shared culture and a shared civilization with the heavenly profundity. The elegance, artistic style and beauty of those houses were so profound and so harmonious with the book of nature that the blueness of the azure sky and the gorgeous patterns of the earth were in close association with most of those houses, and as such one would think of each and every one of these houses as a cradle swaying between the lights, colors, and patterns of the earth and the skies. While one looks around or contemplates right before them, they would feel themselves up in the skies according to the immensity of their imagination and would be mesmerized as if they were the children of incredible bounties.

It was this good taste and pleasure in our landscaping, architecture, and city planning evoking in mind and spirit the feeling of connectedness between the earth and the skies-the feeling that aroused in such people as Pierre Loti (1850–1923) to have their last sleep in the shade of our sycamore maples that are as peaceful as the gardens of Paradise.

Those who lived in our houses and neighborhoods would feel the melodies in all tones, see the flowers blooming in all shades of color in our gardens and woods almost all the time, and experience the joyest of pleasures at the face of the dazzling harmony of the entire existence. Through their openings-one to the skies and the other to the earth, these houses and mansions would make one able to behold such an immense size greater than a hundredfold of their vastness of size and would become a door to the infinitude beyond their spatial largeness.

It was like a fairyland enchanting everyone with those houses in our towns marked with congruence and harmony with one another and those in our villages with their beauties at different wavelengths-with all these houses that provided relief and gave pleasure to the senses; with our roads long drawn out in loops; with our spacious mansions and palaces holding their heads high, honest and blameless as if they personified in concrete form the independence of an efficacious heart in the highest degree. It was such an enchanting land with our houses of prayer as the very heart of this entire harmony; with the minarets at one corner of these places of worship-just like an emphatic interjection in a discourse-proclaiming the greatest truth several times a day; with little domes that are gathered around the essence hidden in the spirit and meaning both the minaret and the mosque communicate; and with a compact group of religious schools, healthcare facilities, hostels and soup kitchens that are like a group of hatches taking refuge in and walking around a sitter. It was such a captivating land with the gardens, woods, swinging cypresses, breezes blowing with fragrant smells, free-standing fountains, drinking fountains, and bowers all over the place that were designed with a unique taste, some of whom were in peace and watchful and some in loud clamor-all of them were in a race to convey a message to us.

People in those days would rush from cities to the country for a change of air and seek for the pleasure of cheerfulness and joy, peace and serenity, and privacy and seclusion, or they move from villages to cities which were not too noisy at the time, experience the elevation, solemnity and seriousness of urban life, and would become accustomed to more systematic and broadminded urban ways. With the belief that they attained more profundity in both thoughts and feelings in cities, they would keep moving there and back.

Alongside the general outlook of the urban and rural life with a shared intellectual and cultural attitude, one could notice the diversity within society that is worthy of mentioning. Every single village, town, or city was kind of reflecting the same matter in a distinct way and expressing, so to speak, a metaphor in a poetic manner in different ways of versification. To a certain degree, each and every single one of them revealed a different style in attitude, composition, and evocative qualities. Each one of them was a miniature of the entire world reminiscent of a feast and festivity in a state of exhilaration, warmth and fervent ecstasy-a miniature formed and built up through hard work and physical and intellectual efforts lasting for ages, attaining a profound aesthetic beauty, and dazzling with their animate and inanimate accessories improving them.

Metropolises were, so to speak, a concord of fineness and beauty in every way through the strenuous efforts of the grand architects and the landscapers with thriving aesthetic tastes. The beauties of our orchards and gardens impressing our hearts like a poem; the stretching of our plains and meadows in joy; the monumental stance of our hills and mountains; the gentle murmuring of our drinking fountains and rivulets into the hearts; the graceful tulips everywhere dimpling up to us as if smiling; the rubicund cheeked roses with diffusing fragrance that we know fairly well for ages; our sweet scented carnations and pinks that are sharp and biting to the taste as if saying, “there is no rose without thorns”; the pleasant daisies that are so common in our lands and thus suffer our aloofness and disregard; the small violets that are so beautiful and yet so low at the soil level as if they are the symbol of unpretentiousness and meekness; the lilies that are so choosy and unwilling to become familiar; the tender, delicate magnolias which are as sensitive as our hearts; the hyacinths as our next door neighbor and relative; and the camellias and orchids that we become familiar later on-all these beauties with a smell reminiscent of elegiac tunes and the colors bringing to mind the eternal beauties would inflame the hearts that were amorous with eternity and would constantly remind us of the realm to be sought. When the chirping of the birds, the humming of insects, the bleating of the sheep, and the breathings of those who love each other for the sake of God were added upon all these beauties, everywhere would become thoroughly imbued with the heavenly shades and hues. Everywhere was vivacious, warm, and joyous like the Garden of Eden and menagerie at such a blessed period of time when nature was preserved and forests were protected.

In such a world time used to pass so much differently that a few hours spent there would turn out to be so copious and fruitful; it would become perpetual, never passing out of our mind.

I do not know if we could unearth and breathe life into these memories we have witnessed and experienced or those we have been told and have still kept in remembrance; however, I will always miss the “Paradise Lost” with its gardens, orchards, gardeners, and everything within it.

Original Article: Akashi M. et al., PNAS 107, 15643 (2010).

Feeling sleepy during the day after a long flight? Internal body clock genes are to blame. Circadian (Latin: “around” “the day”) rhythm genes take part in a time dependent cycling of an organism to carry out daily physiological processes. These signals include very basic needs such as feeling sleepy at nighttime and waking up during the day and repeats about every 24 hours. Malfunctioning circadian rhythm genes are implicated in several sleep disorders. According to a recent study done by Makoto Akashi and his colleagues at Yamaguchi University in Japan, hair follicle cells were found to closely follow the gene expression pattern of the internal circadian rhythm of the human body. Gene expression patterns can be extracted from hair follicles from pulled hair. Studying the circadian rhythm genes and expression profiles has been quite an inconvenience for researchers up until now. This study provides a new alternative method for tapping into this machinery. Don’t be surprised if you are asked for a couple of hairs pulled from your scalp if you go to a doctor complaining about your sleep disorder in the future. This method could have implications in the field of diagnostic medicine as a less invasive method for diagnosing problems since it allows us to conveniently gain access to the gene expression profiles of a person. We are not at a stage where we can control our sleep cycle at our convenience, but this is a step towards facilitating our understanding of this mechanism.

2- Western diet disturbs our bacterial guests

Original Article: De Filippo C. et al., PNAS 107, 14691 (2010).

Did you know that there are 100 trillions of microbes living happily ever after in your gut? This is about 10 times as many cells as make up the whole human body. But, no need to panic, because the sole purpose of their presence is to serve us by aiding in our daily digestion, metabolism and improving our immune system overall. A recent study shows that our friendly inhabitants are drastically affected by the human diet. A research group at Meyer Children Hospital in Italy analyzed and compared the fecal microbiota of children from Europe to that of children from rural African village of Burkino Faso (BF). When they examined the diets of each group closely, they saw that the BF diet is rich in cereals, vegetables and legumes, whereas the European diet is usually rich in animal protein, sugar, starch, and fat. Thus, children from Africa typically have a high-fiber diet and the children from Europe have a low-fiber diet. Next, researchers characterized the gut microbiotas of each group from fecal samples. The results revealed that gut microbiota was drastically different between these groups. Interestingly, BF children had several types of bacteria that seem to produce substantial amounts of short chain fatty acids (SCFAs) as a result of fiber-rich diet. The high levels of SCFAs are known to result in high energy levels and an increased anti-inflammatory capacity. The fact that African populations have almost no non-infectious colonic diseases may be attributed to the enriched diversity of gut microbiota due to the high-fiber diet of African children. This study once again emphasizes the importance of a fiber rich diet and it becomes clear that the adoption of such a diet and refraining from fast food culture would be beneficial to all of us.

3- Eat more, enjoy less

Original Article: Stice E. et al., The Journal of Neuroscience 30, 13105 (2010).

Why do obese people tend to overeat? A new study suggests a vicious cycle stemming from an obese individual’s desire to compensate for reduced pleasure from food. Degree of pleasure derived from eating correlates with the amount of released dopamine, which is associated with food intake. The researchers studied 26 overweight and obese volunteers, who were subjected to fMRI brain scans to identify brain regions that became active as they sipped both sugary milkshakes and a flavorless liquid. Every participant was tested twice over a six month period. Participants who gained weight showed significantly less activation in response to the milkshake intake upon a six-month follow-up relative to their baseline scan and relative to participants who did not gain weight. According to these results intake of palatable food results in down regulation of D2 receptors, reduced D2 sensitivity, and decreased reward sensitivity, implying that overeating may contribute to reduced striatal responsivity. These results will likely be important in developing programs to prevent and treat obesity, and also help us understand why obesity typically shows a chronic course and is resistant to treatment. Here is another reason to eat less: to get more pleasure from the food we eat.

4- Tough Malagasy spiders

Original Article: Agnarsson I. et al., PLoS one 5, e11234 (2010).

There are 40,000 kinds of spiders. They have little bodies, but the webs that they knit with their long thin legs using the silk from their tiny bodies are examples of great talent. Among the 200,000 types of silk which spiders produce, each have different combinations of properties, such as stickiness, durability or thickness, etc. A recently discovered spider found in Madagascar has an even more amazing talent. This kind of spider with its 3–5 cm long body size can make a web that can cross a river 2.5 meters wide with the ends of the nets attached to trees on either bank of a riverside. These nets have been found to be the strongest biological material ever known. After careful measurement, it was discovered that these webs are 10 times stronger (350 MJ/m3) than Kevlar, which is the material used in bulletproof vest, and some threads become even more durable (520 MJ/m3), which means that this spider beats even the most talented scientists and engineers with its skinny small legs and tiny little brain by developing material which is more than ten times tougher. It is believed that these spiders need to have strong nets in order to bare the extreme weather conditions above the river and catch the bugs flying over the river. There are still investigations that have yet to be done in order to find out further properties of such webs. “Verily in these things there are signs for those who consider.”

The hectic life style that many of us lead today causes stress which is likely to result in diseases of the heart or nervous system. The fast food culture has become a part of our lives due to our busy work schedules; this sort of a diet obviously causes an excess intake of fat. Office hours spent sitting on a chair without effective physical activity result in the storage of unused energy in the body. Thus, cardiovascular diseases have become one of the most common life-threatening risks for people living in developed countries. In the last five decades, much research has been devoted to investigating and preventing the risk factors that lead to coronary artery diseases.

The mushroom is a food with a rich nutritious content. Some species are known for having characteristics that are helpful in regulating the immunity system, preventing tumor formation, and reducing blood pressure without producing any known side effects. 88–91% of the physical make-up of a mushroom is water, thus fresh mushrooms are rich in proteins which can be more easily digested than many other vegetables. In addition to such proteins that are necessary for general health, mushrooms consist of B-complex vitamins and mineral materials.

Some species of mushrooms act as sources of healing in many ways. Polysaccharide-protein complexes obtained from species like Pleurotus spp., Ganoderma lucidum (Reishi), Grifola frondosa (Maitake), Lentinula edodes (Shiitake) have been found to prevent the spread of tumor cells and AIDS. It has also been discovered after research that mushrooms have antiviral, antibacterial, and antifungal effects; they are useful in the treatment of illnesses like cold, stomach and head aches, and hepatitis B; they can help reduce fatigue and sleeping problems as well as blood cholesterol levels. Mushrooms can also have a positive effect in diseases like arteriosclerosis, kidney failure and high blood pressure, as well as helping in strengthening the immunity system, thus delaying unfavorable conditions of aging.

Research has shown that mushrooms, with their B-complex vitamins, have a positive influence on the nervous system. The mushroom offers a good alternative for anemia, a disease that arises from a deficiency in folic acid and it also helps to regulate the blood sugar level. Mushrooms are often recommended for patients with liver and kidney diseases, as well as being a good source of protein for patients suffering from gout, for it causes the formation of only a small amount of uric acid at the end of the digestion metabolism. Here we provide more specific information about certain species of mushrooms:

Shiitake (lentinula edodes)

This species is cultivated and sold in Japan and China, where it is known as “the elixir of life” or “the secret of long life.” It is traditionally used in wedding meals. This mushroom is effective primarily in the prevention of apoplexy and arteriosclerosis. It is also used in many cancer research programs, due to its antitumor activity. A polysaccharide known as lentinan that is found in this species can suppress sarcoma 180, a solid type tumor, a feature that adds to the value of this mushroom. Patients are advised to consume shiitake mushrooms during chemotherapy.

In Japan, around fifty different types of enzymes have been derived from the shiitake mushroom. These enzymes include pepsin and tripsin, which are used in the treatment of some gastric diseases, as well as asparaginase, which makes up a part of leukemia treatment for children. This species is rich in proteins, vitamins, and minerals. The consumption of 100 grams of fresh mushroom generates only 28 calories, thus making it a good alternative as a food that has limited energy intake. Mushrooms have only a small amount of A and E vitamins, but a large quantity of ergosterol (provitamin D2); this can change to D2 vitamin under sunlight or artificial light. D2 vitamin can adjust the phosphor and calcium balance, thereby contributing to bone and muscle development and preventing rickets. It has been found that the eritadenine compound that is contained in this mushroom reduces blood cholesterol at a rate of 25–45%. This species is known to be useful for all the health problems listed above (regulating blood circulation, apoplexy, arteriosclerosis, kidney failure, and high blood pressure; destroying bacteria, virus, pathogenic fungi).

Pleurotus spp.

This species is rich in proteins, only being surpassed by legumes. Mineral salts, like calcium, phosphor, and iron are contained in this species, in amounts that are proportionally twice as much as those found in beef or fowl. Among mushrooms, pleurotus has the highest levels of B1 vitamin (tiamin) and B2 vitamin (riboflavin).

Hemagglutinin, a substance that causes the agglutination of red blood cells, is contained in pleurotus ostreatus and pleurotus spodoleucus species. Eight of the eighteen amino acids found in pleurotus ostreatus are essential for human life. Extracts obtained from pleurotus spores trigger the formation of interferon, which is the first defense mechanism against viral infections. These spores have been found to help prevent flu and paralyses in laboratory animals.

Some mushroom species have been shown to be effective in strengthening the immune system. Chemotherapy applications used primarily in cancer and some other diseases are known to have many side effects, some of which are severe and can lead to other diseases. The toxic effects of some medications might pave the way for other infections, damaging the kidneys and liver. It is thanks to God, the Healer, that the mushroom is one among millions of other sources of healing that can be found in nature, waiting for us to discover them.

Basic nutrients for Agaricus bisporus %

Fat 0.35

Protein 3.43

Carbohydrate 3.78

Ash 0.71

Humidity 91.73

Minerals (ppm)

Zinc 5.46

Copper 1.59

Potassium 2445.50

Iron 8.73

Calcium 39.60

Chromium Iz

Phosphorus 882.30

Vitamins dissolved in water (mg/100g)

B1 (Tiamin) 0.094

B2 (Riboflavin) 0.396

Folic acid 0.078

C (Ascorbic acid) 2.29

Niasin 5.35

Gulen is deeply and unequivocally Islamic. The first three chapters of the book, by the editors and Mohammed Abu-Nimer, introduce his approach to peacebuilding. They analyze his ideas through various modern lenses as within a tradition from Rumi, Al Ghazali, and Said Nursi, while also showing that the specific approaches he takes to peacebuilding arise from a thorough reading of the contemporary globalized world. Because these approaches are predicated on faith, the initiatives are heuristic. The movement into a caring engagement with the world is a movement of faith, marked by openness to discovery and so by an expectation of change. The object is not simply to change others, but to be changed with others, and so to move into and discover more of the just and caring social condition desired by Allah.

Part 2 takes a closer look at Gulen’s reading of the globalized world and his deliberate transgression of the kinds of borders which are a product of modernism and fail to meet human realities or to orient us to global perspectives. In a fascinating essay, Klas Grinell brings Gulen’s thinking into association with wider, postmodern debates. Borders, he points out, are associated with fixed identities which do not accord with our realities “in the multi-layered present” (68). Accordingly, crossing the border into the territory of the “other” perhaps does not characterize Gulen’s aspiration because it seems to accept existing stereotypes and fails to leave room for the large areas of overlapping territory. Grinell changes the metaphor, seeing Gulen rather as on the border in the sense proposed by the Argentinian Mignolo:

Border thinking . . . is thinking and knowledge produced from the borders of colonial modernity, knowledge that recognizes the colonizing aspects of what has been seen as true knowledge in mainstream modernity, and uses local resources to confront and alter that knowledge in order to know the particularities of life lived in that setting better. (75)

Irina Vainovski-Mihai pursues some of the implications of dialogue, which requires an open awareness of the other. She concludes that “the dialogical approach may transform the experience of the other into an experience of the self” (96). As Karina Korostelina suggests, though, that self embodies the creative tension in a dual identity, between “one component connected to a religious identity and another component that reflects membership in a secular nation” (104). The borders involved are different and shifting, finding resolution in a much more sophisticated and tolerant sense of the self. That, taken with Gulen’s view of globalization outlined by Richard Penaskovic as more than economic and ideological, as referring “to connectivity and interdependence in all areas of life: cultural, ecological, economic, political, religious, social, and technological” (126), makes hostility manifestly problematic and is conducive to peace.

The third part of the book examines Gulen’s theology of dialogue in comparative perspective. Turan Kayaoglu’s informative essay traces the overlapping theologies of Rabbi Jonathan Sacks, Pope John-Paul II and Fethullah Gulen – theologies which place interfaith dialogue in the context of the core concerns of each faith. The theological leadership of these three major figures “validates, accommodates, and humanizes the ‘other’ in order to open up religious space for interfaith activities and to establish religious grounds to complement humanity’s quest for peace, tolerance, and care for God’s creation” (166). Zeki Saritoprak shows the continuity between Gulen and Ibn Khaldun, the fourteenth century Muslim sociologist, who emphasizes asabiyya or a non-racist, non-nationalist “group solidarity” around key transformative values. Forgiveness, love and compassion are values at the heart of all major religions and are essential to our full humanity. However, in the heat of social tension, they tend to provoke persecution which has to be faced with a patience that involves being true to the self one has discovered through faith. Despite the legal and spiritual persecution and exile Gulen has faced, he concludes “We are going to respect our character… As a believer, I promise that I will never shun any person, and I will not persecute those who have transgressed against me” (184). Approaching the topic from another angle, Douglas Pratt examines the historical “baggage” in Muslim-Jewish-Christian relations and some of the ways in which Gulen seeks to surmount it. I would have welcomed more attention to the persistent discursive patterns that mark that history. However, central to the notion of dialogue is acceptance that the supreme greatness of God cannot be captured in words and that truth blossoms and its implications become clear in an ongoing process of awed interpretation. For People of the Book, “The ‘book’ is ever a text requiring interpretive understanding and application” (203). Felicitously, the final chapter in this section has a strong emphasis on the hermeneutic. David B Capes places the thinking of the American Baptist, A J Conyers in dialogue with Gulen. Conyers critiques “the modern, secular doctrine of tolerance” in attempting to reclaim “the practice of Christian tolerance based upon humility, hospitality and . . . the incarnation” (207). At the same time, he explicitly recognizes the affinities between Christians and those of other faiths, including specifically “the Sufi mystics of Islam,” in this practice (not doctrine) of tolerance (209). Capes concludes with the observation that while Gulen is specific about forgiveness, there seems to be no explicit discussion of it in Conyers. Of course, Gulen’s “the road to forgiveness passes through the act of forgiving” (221) is strikingly resonant with “forgive us our sins as we forgive those who sin against us” in the Lord’s Prayer. Capes concludes that the difference in the contexts in which the two theologians worked accounts for this apparent gap, implicitly emphasizing the need to interpret contextually.

Part four looks at the practice arising from this rich understanding of Islam. The five sets of initiatives discussed are a sample of the hundreds of innovative Gulen Movement ventures undertaken worldwide. All are undertaken by volunteers who seek to serve in lands or regions faced with conflict and very difficult social adjustment. In Gulen’s words, “Holy people” carry the “new atmosphere, new understandings and dialogue” around the world, creating “islands of peace for stability and harmony” (181). What is most remarkable to me is the humility and rigor with which the volunteers “read” the local situation to determine how best to engage with it.

Modern Cambodia, recovering from more than two decades of traumatic instability, is a striking example. The situation of the minority Cham Muslim group, impoverished, hostile to public education as assimilatory, with religious education usually separated from life needs, and a high level of illiteracy in Khmer, complicates recovery. Philipp Bruckmayr shows Gulen Movement participants supporting Cambodian NGOs which promote “the acquisition of secular knowledge” within the context of faith, and offer practical support to the Chams (234f). The emphasis on “common values rather than differences” is reflected in translation of seminal works on Islam and in cooperation and dialogue with Buddhists (235). More characteristically Gulenian is the Zaman International School of Phnom Penh, which offers excellent secular schooling within a spiritually sensitive context, and has no assimilationist motives (245).

Jonathan Lacey discusses the Turkish Irish Educational and Cultural Society, a Gulenian group in a country with a tiny, fragmented and fractious Islamic minority. It emphasizes dialogue, supports conferences, and shows hospitality in annual iftar dinners during Ramadan, but most strikingly its members accept full, responsible citizenship: “[T]hey have no intention of assimilating, but instead intend to integrate” (263). It is a vital distinction.

The importance of civil society is emphasized by Mehmet Kalyoncu. He looks at the ways in which Turks, Kurds, Arabs and Assyrian Christians have been mobilized by the Gulen Movement in Mardin “to cooperate in tackling their common problems” (275). The Gulenian school there is also a community focus, and helps build civil society organizations. The focus shifts to initiatives in Kenya and the Philippines, again based on schools which bring together the children of parties in conflict, and provide a platform for addressing local needs.

The role of the Gulen Movement in predominantly Muslim South East Asian societies where there is strong sectarianism and a divisive politicization of religion is explored by Mohamed Nawab bin Mohamed Osman. The fact that the volunteers are driven by a sense of duty to serve in places in great need underlines the appropriateness of the Turkish name of the Movement: hizmet or “service to humanity.” The service in Singapore and Indonesia involves dialogue and education with a strong emphasis on honoring and using local customs, as in the Halalbihalal ceremony in Indonesia to bring conflicted groups together in an atmosphere of trust and hospitality.

The final essay by Harun Akyol puts the Movement’s credentials to the acid test in the multiple conflict zone of northern Iraq. Fifteen successful schools and a university have been established to provide a base for thinking and interacting differently.

This book, bringing together key papers from three conferences, offers refreshingly varied, critically nuanced views of Gulen’s thinking and shows the profound impact hizmet has had on particular individuals and societies.

Review by Stanley Ridge

Stanley Ridge is Emeritus Professor of English and retired Pro-Vice-Chancellor of the University of the Western Cape, South Africa.