This worldly life has an end
And it’s then real life begins
A world where we will live forever
This beautiful worldly life has an end
It’s a just bridge that must be crossed
To a life that will go on forever

So many years, quickly slipping by
Like the Sleepers of the Cave
Wake up and make a choice
Before we end up in our graves
O God! You didn’t put me here in vain
I know I’ll be held accountable for what I do
This life is just a journey
And it’s taking me back to You

So many get caught in this beautiful web
Its gardens become an infatuation
But surely they’ll understand at the final stop
That its gardens are meant for cultivation

Scientific psychology corroborates these truths and lays bare the inescapable responsibility to know and manage the self (C.G. Jung, 1957). Knowing and accepting realities about ourselves positively offers a platform for personal growth and development, and further permits cathartic motivations for transcending flaws. While religions approach the path to transcendence differently (e.g. based on organic time and place), each testifies to human dignity that is capable of finding safe passage through the contradictions of life without compromising the safety of others.

Religious and secular histories reveal tragic outcomes for humanity when these responsibilities are ignored. The current neoliberal, capitalist ideology, which was systemized by economic theorist Milton Friedman, externalizes, or factors out, human and environmental damage, for these interfere with the profit principle. His open defiance of social responsibility not only shows a separation between the rational mind and rational heart, but clears the way for nullification of the universal human rights principle and bows to nefarious economic warfare waged between groups.

Within earlier historical memory, power’s unwillingness to analyze the subjective and blame the objective played-out on the global stage with catastrophic consequences. Between 1914 and 1945, the world was at war with itself. Yet, national leaders and their people denied their own failed-policies, and chose to violently project responsibility onto others (Fromm’s, 1973). Analyses of Europe’s part in the atrocities of WWII illuminate a reoccurring historical fact: non-defensive wars are often complicated and motivated by un-dealt with personal projections of a nation’s leaders and its peoples. At the heart of humanity’s violent history lie legions of self-denials and self-failures, too colossal to list. Perhaps more ironic than the irresponsible projections themselves is the denial of responsibility, as expressed in the question: where was God?

With the beginning of the West’s wars in the Middle East, in 2003, human rights experts recognized that the topic of human rights was off the table, a frightening but conscious decision that reconfirms the warnings of sages and prophets: human history is a history of choice.

A catharsis for the events of 1914 – 1945 was the establishment of the Bretton Accords, which established international institutions aiming to prevent future crimes against humanity. The sets of principles laid out in the accords sought to mandate individual rights of vital protections, by humanizing finances, employment, and governance. Rights of human security were embedded within a constellation of personal, social, economic, and political rights. The United Nations, which signed the 1948 Convention on The Universal Declaration of Human Rights, agreed to this universal principle, and applied it clearly to the subjugated children and women of the global patriarchy by creating the special conventions: Rights of the Child and The Elimination of Discrimination against Women.

While many nation-states embrace moral responsibility to ratify conventions for universal human rights, many UN representatives continue to face non-ratification resistance at home. While the new, global power-brokers of trade and finance systemically and tactically block universal human rights, the global under-privileged are taking their arguments to the streets. Taking responsibility to occupy their own policies is a response validated by scholar Noam Chomsky (Occupy, 2012, p.89) and reflects the Jeffersonian idea of democratic action. Taking possession of rights far exceeds passive verbalization.

A watershed of responsible self-action is being witnessed around the globe: workers are organizing to buy-back their closed factories; students organize to undermine dictatorships and corrupt governments; sexually exploited children are naming criminal-priests; women are fighting the slave-trade; independent journalists air photos of government backed genocides and externally organized coups; neighbors take video of real-time police brutality; independent filmmakers document corporate damages; veterans bow to their own shame and expose military atrocities; whistle-blowers expose mass government fraud; and high-ranking bank officials make tragic, but telling testimonies against system-exploitation by committing suicide. While these examples reflect an existing depth of global darkness, self-responsible action affirms our awareness of our right to live change and change living.

Considering our ever changing universe and the human capacity to re-imagine new life, it is possible to more clearly understand the discreteness of the great religions which direct responsibility to each individual. By means of self-awareness, self-responsibility and self-regulation, we each hold the best possibilities for peaceful co-existence and the preservation of human rights.

June Dayle Jelm, PhD in International Relations, is a Professional Mediator specializing in Domestic Violence in Salt Lake City, Utah.

Fuel cells are very promising chemical energy conversion devices. Though the first fuel cell was made by William Grove in 1839, they’re just now being explored as a real energy alternative (1). Let’s take a look at how they work: in a fuel cell, electricity is generated by the reaction of hydrogen and oxygen, which forms water. They are similar to batteries and internal combustion engines (ICEs): just as in a combustion engine, where fuel is oxidized, the oxidization of hydrogen generates energy. They’ll work as long as fuel is provided.

Despite these similarities there are some differences that make fuel cells more attractive than batteries and ICEs. A fuel cell works more efficiently and quietly than engines do. When hydrogen is used as fuel, power and drinking water are produced as by-products (2). Having safe by-products answers our concerns regarding older power sources. A battery is dead if it is not re-chargeable; however a fuel cell can be continually reused.

Fuel cells are generally defined by the type of electrolyte used in the cell, and they operate at different temperatures. Alkaline fuel cells (AFCs), proton exchange membrane fuel cells (PEMFCs), and direct methanol fuel cells (DMFCs) are called low-temperature fuel cells. Phosphoric acid fuel cells (PAFCs) are an intermediate-temperature fuel cell. Molten carbonate fuel cells (MCFCs) and solid oxide fuel cells (SOFCs) are called high-temperature fuel cells (3, 4).

They have been mainly used for stationary, transportation, and portable applications. Since the need for electricity in daily life has dramatically increased, reliable and efficient power supplies have become necessary. Over 2,000 stationary fuel cell systems have been built in hotels, schools, and hospitals. Stationary power generation is considered more commercialized among the other fuel cell applications. Today, these systems have reached an efficiency of 40% when a hydrocarbon is used as fuel. Fuel cell systems are also used in telecommunication systems, and these cells provide power between 1 and 5 kW (5).

Fuel cells have been identified as the most probable alternative power source for transportation applications in place of internal combustion engines (ICEs). There are two distinct features of fuel cells that make them a better choice than ICEs. First, their carbon dioxide gas emissions are nearly zero. Second, fuel cells are much more efficient than ICEs – about two to three times (6). Ballard Power Systems have been developing zero-emission-vehicles by using PEMFCs, which have low operating temperatures and a higher power density.

NASA decided to use fuel cells on American spacecrafts in the 1960s. The advantage of using them in spacecraft was that while they were generating electric power, they produced drinkable water for the astronauts. A fuel cell was used as an integral part of the power supply PEMFCs (1kW) in the Gemini crafts and AFCs (1kW) in the Apollo crafts, both of which were a part of NASA’s human spaceflight programs (6).

Portable applications of fuel cells offer electrical power when reaching the electrical grid is not possible. When they are used as power sources outdoors, they help to avoid air and noise pollution (4). Because these portable fuel cells are lighter and more durable than batteries, they have been considered as alternative power sources for mobile phones, laptop computers, and some electronic devices (5). They are also used by the military in battle. A 4 kW PEM generator was built for the U.S. military by Intelligent Energy Ltd., out of Europe (7). Since direct methanol fuel cell systems are much lighter than the indirect systems, they are mostly used as portable power systems.

Although fuel cells have benefits when compared to other power sources, they are not widely used because of their high cost. In 2010, the Energy Information Administration released that the cost of fuel cells is $6.83 per installed watt, which is almost 7 times more expensive than a natural-gas turbine generator plant (8). In 2008, the Honda Clarity produced one of the first hydrogen-powered automobiles; these require very expensive catalysts: platinum (9). A catalyst makes the chemical reactions occur faster. Platinum is still the best catalyst, so this explains the prohibitive cost. A cheaper substitute for platinum is needed for use in automobiles. Another problem is that hydrogen is widely used as fuel for transportation applications. Until there is a sufficient hydrogen infrastructure, car manufacturers will find it hard to mass produce cars that use fuel cells.

Cetin is a freelance science writer.

References

1. Grove, W. R. (1839). On voltaic series and the combination of gases by platinum. Philosophical Magazine and Journal of Science, Series 3,14, 127-130.
2. Hoogers, G. (2003). Fuel Cell Technology Handbook. Boca Raton, FL: CRC Press.
3. Mekhilef, S., Saidur, R., Safari, A. (2012). Comparative study of different fuel cell technologies. Renewable and Sustainable Energy Reviews 16, 981-989.
4. Gencoglu, M. T., Ural, Z. (2009). Design of a PEM fuel cell system for residential application. International Journal of Hydrogen Energy 34, 5242-5248.
5. Andujar, J., Segura, F. (2009). Fuel cells: History and updating. A walk along two centuries. Renewable and Sustainable Energy Reviews 13, 2309-2322.
6. Iovine, John. “Fuel Cells.(composition, energy-generating processes and industry developments and innovations).” Poptronics. Poptronix, Inc. 2001. Retrieved May 17, 2012 from High Beam Research: http://www.highbeam.com/doc/1G1-69015426.html
7. Cowey, K., Green, K., Mepsted, G., Reeve, R. (2004). Portable and military fuel cells. Current Opinion in Solid State and Materials Science 8, 367-371.
8. Administration, U. E. (2010, November). Updated Capital Cost Estimates for Electricity Generation Plants. Retrieved from http://205.254.135.24/oiaf/beck_plantcosts.
9. Muller, R. A. (2012). Energy for Future Presidents: The Science Behind The Headlines. New York: W.W. Norton Company, Inc.

I am not going to repeat my previous condemnations about terrorism or violence in any form; they did not provide any benefit other than showing where we stand. But it is our responsibility to explain to the world that this is not Islam. Thus, for this issue we chose a very significant article on Abu Hanifa, one of the greatest scholars of Islamic history, whose teachings laid the foundations of the school of jurisprudence – named after him – with the largest following among Muslims. His outstanding contribution to Islamic legal scholarship was not only theoretical; he was the epitome of an independent scholar who did not accept any official positions for the fear of being abused and finding himself trapped by the wrong decisions and actions of political leaders. His definition of religion recognized the changing times and conditions, and local cultures and social dynamics, so that all people would still be considered a part of the community and their integrity would be maintained. His approach does not allow for easy excommunication or marginalization of those within a community. “Standing against Radicalism: the Example of Abu Hanifa” is a useful article that provides, through the portrait of a great jurist, that extremism can only be prevented by true scholarship.

Another piece we share with our readers that shows Islam’s true spirit is “The Grand Mosque of Paris.” It’s a review of an illustrated book of the same title which tells the story of heroic actions taken during World War Two. Fleeing from Nazis, European Jews were seeking a safe haven. Paris was one of those havens until it was invaded in 1940. After the invasion, one of the secret shelters where Jews hid themselves was The Grand Mosque, where Muslims provided them with food and housing, and in many cases helped them escape Paris by using Muslim identifications. True Islam teaches, as in this example, to help the persecuted, give a helping hand to the downtrodden, shoulder the burdens of others, and be at the side of the victimized and innocent.

Who then are these monsters who torture people, kill school children, and commit suicide attacks? What kind of jihad is this in which perpetrators claim to be Muslims and yet Muslims are the greatest victims of their violence by far?

One piece of good news is that submissions to our essay contest – about conversing with one’s 100 year old self – reached a record breaking figure with more than seven hundred articles, letters, and memoirs submitted. Each submission is contemplative, and at times filled with wisdom and joy, and at others heartbreaking. The writers were from 49 countries, and we thank everyone who devoted their time and participated in the contest. Winners will be announced by January 30.

The dispersal of scent takes place via the thermal and light-like behavior of the fragrant particles in the air. Thousands of points, letters, and words are positioned in each and every air particle. Each molecule is created in a form to carry sounds, sights, and odor. Millions of sound waves, scents and images are being transported and translocated into each of the trillions of air particles without deforming or mixing. As our knowledge pertaining to this transport grows, new technological products that will enable the transport of odors will be offered to the service of mankind.

Our sense of smell occurs in the brain. The chemical molecules exiting a lemon peel stimulate the odor receptors in the nose, which are then transmitted to brain to be interpreted as electric signals. Our olfactory system can easily distinguish more than ten thousand scents. This has inspired scientists to design similar devices. These models are called “electronic noses.”

A series of chemical receptors are utilized in the electronic nose instead of the receptor proteins of the human nose. Each of these is designed to sense various scents. These devices are difficult to produce, as the cost grows for a more sensitive device. The signals that sensors collect from the environment are converted into binary codes via electronic systems and then sent to a computer. The role of human nerve cells in charge of sensing odor is replaced by the electronic systems of a computer.

Mostly in their early phases, electronic noses are beginning to be used in various sectors, primarily those involving foods and perfumes, as well as the medical and chemical industries.

How does odor transportation take place?

As I already mentioned, the aromatic molecules transported via air particles in their gaseous state are detected by the smell sensor system and converted into electric signals. Quite a few different materials are used as conductors: conductive polymers, semi-conductive metal oxides, a quartz-crystal micro-balance (QMB), surface acoustic wave (SAW) sensors, pellistors, and infrared sensors.

Once the electric signals are converted into binary, the odor information is determined via a software program in which algorithms such as artificial nerve networks and support vector machines are employed. This information is then transmitted to a remote medium via lines of communication, such as a computer network, the internet, or another form of mobile communication. The odor type is received in the target computer. This detection stage can be completed in the target PC when necessary.

Today’s technology can only permit the transmission of odor data. In order to perceive the transmitted information at the target location as smell, the scents must be present as stored in containers and must be triggered via received odor data to be dispersed. The research in this field is limited, with ongoing pilot studies.

How can diseases be diagnosed with odors?

The natural functions of the human body, such as sweat, blood, urine, and feces, can be used to help diagnose diseases. The odor of the gases in human breath holds significant information regarding body health. There are between two hundred and four hundred different gases found in human breath. Furthermore, the number of gas types detected and described in the breath can exceed three thousand. While blood gets cleaned in the lungs, the gases of the used blood pass to the breath via the alveoli. Therefore, many critical pieces of bodily information are present in the breath.

The gases exhaled through our breath are composed of various alkaline and aromatic compounds. Each of these is a potential indicator that provides information about a disease. The gases and their ratio in the breath of a healthy person are well established. Since the ratio of the gases in the breath gets altered depending on the cause of an illness – such as diabetes (Type I and II), cancer of the ear-nose-throat, tuberculosis, and women’s reproductive diseases – can be diagnosed by utilizing the electronic nose.

There are other uses for the technology, too. NASA is developing a highly sensitive artificial nose for space research. This device will almost be able to distinguish every type of chemical compound, making more sensitive measurements than a human nose. With this device, the detection of harmful substances in the space station will be possible.

Google has announced that significant progress has been made regarding the “Google nose” which helped revolutionize searching for aromas. The Google Aroma database (http://www.google.com.tr/intl/tr/landing/nose/) stores more than 15 million kinds of scent. The days when we will be able to smell the scent of any product through our internet based devices do not seem to be too distant. To make this possible, sound waves would be converted into odor signals. There is a partially-imaginary video prepared to show how this can feel.

New technologies will change our relationship with smell, which has always been deeply important to humanity. Reference is made of this in the Qur’an, especially when the Prophet Jacob of Canaan sensed the fragrance of his son, Joseph, who was hundreds of miles away. The verse, from the chapter of Joseph, reads, “Surely, I sense the fragrance of Joseph, unless you would consider me a dotard. “It shows how valuable scent is to us, as anyone who has had a long lost memory triggered by an unexpected smell understands. As the verse suggests, losing our sense of smell is akin to losing our minds. Research has borne this out, as one of the first symptoms of Alzheimer’s disease is the loss of smell. In fact, monitoring loss of scent has helped with the early detection and prevention of Alzheimer’s. This is yet another way that our body has been perfectly calibrated to cue us in to its messages. In this regard, as with many, technology is still trying to catch up to nature.

Faithfulness and fidelity are the hallmarks of societies that are committed to living and working together for a higher good.

Fidelity or faithfulness is a rose that grows within the friendly, warm climate of amiability. To be able to encounter it in an atmosphere of enmity is extremely rare, perhaps even impossible. Faithfulness always blows gently among and around those who share common feelings and thoughts and pursue the same vision. Grievance, hatred, and envy never allow fidelity to survive, killing it straightaway. Yes, fidelity can only flourish and branch out in in the presence of love, kindness, and generosity; but in an atmosphere of enmity, it fades away and dies.

Fidelity has also been described as being in complete unison with one’s heart and soul; an insufficient definition, but a correct one. Yet, it is very difficult to speak of faithfulness to people who are lacking in their spiritual lives. Telling only the truth while speaking, being faithful in one’s promises and oaths, which are signs of fidelity, are the fruits of spiritual awareness. Meanwhile, expecting spiritual awareness would be deceptive, just as it would be unwise to demand faithfulness from those who are hypocritical, who lie, who do not fulfill their promises, and who do not carry the burden of responsibility given to them.
One who puts his or her trust in an unfaithful person will likely end up getting burned. The one who travels the road with such a person will be stranded. The one who regards such a person as a guide and scout will always fall into despair and lose.

While I was longing for fidelity, My eyes filled with tears of sorrow, Now I am stranded and lack any remedy…

By having all the attributes of faithfulness, an individual can attain and ascend to the level of confidence and credibility. A family can remain alive and happy if it is based upon faithfulness. With this sublime feeling, a nation can reach admirable qualities and high virtues. It is only through this feeling that a state can gain respect before the eyes of its citizens. In a country where fidelity is lost, we can neither speak of mature individuals, nor marriages and families that inspire confidence, nor a stable and trustworthy government. In such a country, individuals become skeptical about each other; marriages are distressed as families become anxious and restless; meanwhile, the state treats its citizens with suspicion and disregard. In such a country, neighbors become strangers, as if they were little more than lifeless rocks. Faithfulness can blend and fuse individuals to each other. Thanks to fidelity, particles combine into a whole, and separate parts unite and become one; through faithfulness, scarcity transforms into abundance. When the beams of faithfulness among these earthlings reach the eternal heavens, rays from heaven will begin to illuminate their path and clear all hindrances in front of them, as long as society matures with the feeling of faithfulness and submits to the combining and unifying arms of fidelity. Did you set your heart on a thought? Did you bond yourself to an ideal? Did you begin a friendship with someone? You may have to sacrifice your life, or lose all your wealth for the sake of this; but remain faithful! This is because faithfulness and faithful people are esteemed to be the highest by both the Creator and the created.

“I received a calling from the Lord, saying
Come, O lover, you have intimacy with Us!
This is the place of intimacy;
I have seen you as a faithful one!” (Nasimi)

With the secret key of faithfulness, Prophet Adam, peace be upon him, one by one, opened all the doors that had been closed to him and reached the refreshing fountain of God’s forgiveness. Faced with the same trial, the devil threw himself into the pitfall of unfaithfulness, and drowned. Noah (peace be upon him), the Prophet of the Flood, also lived a very long life full of suffering and sorrow, but was always faithful. His centuries of warnings and words of advice were not recognized by most of his people, but this disappointment never pushed him towards unfaithfulness towards his Lord. And it was this faithfulness that became an ark of salvation at a time when both the heavens and the earth were streaming down their fury over mankind.

How faithful was Abraham (peace be upon him), the friend of God and the father of Prophets, while he was bearing the brunt of Nimrod’s fire? When his cries of “God is enough for me, God is sufficient” united with the showering blessings and grace of God, the core of the hell-like flames became “cool and peaceful.”

The one at the forefront of all holy ones, Prophet Muhammad, peace and blessings be upon him, reached beyond the heavens, an ascension which none had been able to attain before him, by virtue of the deep faithful feelings in his soul. Yes, he even surpassed angels and all mortal souls by virtue of faithfulness. Then, he left that realm of felicity – full of fascinating beauties that no eye has ever seen, nor anyone can imagine, and which dazzle the eyes and mesmerize hearts – and returned to his people. With them, he was going to struggle in the face of many dangers and confront many challenges, all in the hopes of elevating his community to that lofty abode.

It was his faithfulness towards his companions that made him forget all about Paradise and its dazzling beauties. It was a promise to be faithful that made him leave all those sublime honors and rewards and return to this world of sorrows and deprivation! The book of good deeds of all these elevated souls ended with faithfulness and was sealed with fidelity. The books of ugly deeds of those stranded on the way were all branded with unfaithfulness. Yes, those who bear a responsibility but exhibit unfaithfulness on the first few steps are humiliated and marked with lowliness; they are pushed to the most inferior status. Those who could not burden the sacred load and holy travel, and who eluded their responsibilities, have become a flock of voyeurs who have lost the right path and have been led astray. Eventually, when our turn of bearing the sacred ordeal came, we took over this huge responsibility by a solid oath of fidelity. We were vibrant and excited, resolved and determined.

But alas! An unexpected giant blocked our way and we broke all our oaths. And then, once again, everywhere was deserted; all our chivalry faded and died away. Roses were replaced by thorns; all our moons and suns set, one after the other, and everywhere was covered with dreary and miserable clouds; all of our gardens collapsed and decayed, and the gardeners died; “honeycombs crumbled and no honey was left.” And the youth of this unfortunate generation, who were subjected to a period of scarcity in well-versed individuals, began to glorify and bow down in front of dead souls who did not have even a speck of trustworthiness or faithfulness. They praised and applauded unrefined and crude individuals, saying, “What a clever person, and what a gentleman he is!” And the words below, from Mehmet Akif, were the last utterance of disappointment and moaning from within the heart of our people during that sad period of time:

“There is no fidelity, neither is there respect for promises… Trust is just a word with no action;
Lying prevails, betrayal, favoritism are routine, Right is something unknown!
How dreadful is all that, oh Lord! What a terrible and drastic revolution has occurred,
Neither religion remains, nor faith; Religion is in ruins and faith is a mirage.”

At this stage, every place was raided by pompous liars who broke their promises, reneged on their oaths, and lacked any notion of fidelity! They were cursed by those on earth and those in the heavens. People wondered: where did all these false, wicked men come from? Which traitor adopted these foul men? Which unfortunate parents raised them? And which accursed mouths welcomed them in?
Oh faithfulness, where have you been? We are fed up with those who break their promises, time after time, day after day. We are fed up with those whose every word is an exaggeration, whose every deed is artificial, and who are stripped of all faithfulness! Where are our faithful friends, who have waited for days at the place you promised just for the sake of faithfulness? Where are the real heroic souls who have become one with the feeling of faithfulness? Where are the innocent and honest people of a very blessed period of time who did not care about losing everything just for the sake of faithfulness?

Come and invigorate our imaginations and flood us with all that you know about faithfulness! Rise up; rise and enter our souls! Enter our souls, which have forgotten resolution, austerity, and fidelity. Come and lead us to the fountain of revival! Come, come, and save these few faithful people, who walk about here and there, from despair and disappointment! With the hope that our generation, who are thirsty for faithfulness, will preserve the feeling of fidelity…

Hate speech is much like propaganda in that it targets specific audiences that are sympathetic to their message. Manjoo (2008) called this selective exposure. All one has to do is go to any discussion board posted by various hate groups to see that most people commenting there are vehemently opposed to some group without any counter-messages. Manjoo (2008) explored another related concept, selective perception. Hate speech can simply be an issue of perception.

Manjoo (2008) describes how these different perceptions are actually a result of different beliefs and world-views. Manjoo (2008) described this phenomena with 9/11 conspiracy theorists such as Phillip Jayhan, whom he describes as harboring distrust for government. Manjoo, who described himself as having different beliefs than Jayhan, noted that, “as a consequence of his ideas about the world generally, he is naturally prone to seeing something in those pictures that I – as a consequence of my (Manjoo’s) own vastly different beliefs about the world – do not (Manjoo, 2008, p. 75).”

These dual truths can be considered a natural product of communication patterns, which Todd Kelshaw elaborates on in his chapter in the book by Shepherd et.al., on communication perspectives. According to Kelshaw, people form meaning by communicating with each other. He notes a pushing and pulling process in communication in which truth or fiction is not necessarily the premise, but values are (Kelshaw, 2006). Kelshaw (2006) adds, “since everything we know is relationally made, relationships may be defined in this way: as negotiations of values that gird personal and social ethnical frameworks and – in effect – make us who we are in light of others” (p. 158).

This definition of meaning through a process of communication adds a significant detail to this concept of selective perception. While Manjoo (2008) points out the stratification of the population into like-minded networks, values begin to develop as those individuals interact. What is apparently hate speech to others outside the group is considered normal discourse for those inside the group. When these groups attempt to spread out their message of hate, many of them might not even understand why their message is being opposed so vehemently.

Dharmapala and McAdams (2001) present, in an economic analysis, the potential linkage between hate speech and hate crimes. The authors focus on the esteem theory in which motivation is based on fame, whereas the utility of committing a hate crime increases as this motivation increases. In this case, perpetuators of hate crimes are highly influenced by hate speech. The authors note that if individuals possess common prior beliefs, engage in Bayesian inference (the adjustment of beliefs/values in relation to evidence or observations), and are risk-neutral, than speech will likely not influence them. The paper notes that this is typically not the case where Bayesian inference is replaced by correspondence bias. This correspondence bias is akin to Manjoo’s selective perception, whereas any contrary evidence is filtered through deeply held beliefs about the world. The authors backup their claims with various economic and psychological models not elaborated on here. The authors do conclude, “thus, even if potential hate offenders overestimate the number of hate crime approvers (as is likely), they will overestimate more in the presence of high levels of hate speech than they will in the presence of low levels of hate speech” (Dharmapala McAdams, 2001, p. 24).

The link between hate speech and hate crimes is where hate speech becomes problematic. When speech induces an action that hurts others – whether through institutionalized prejudice or non-institutionalized prejudice – or provokes violent actions against the group the hate speech is directed against, than that speech should not be allowed and criminalization could be an option. The problem is that because the First Amendment in the United States is so broad on free speech, it is unlikely that hate speech will ever be forbidden or criminalized there. There are differences in legal approaches to hate speech and even cases of discrimination depending on the identity of the person involved in different countries. (Elgot, 2013). While free speech of some groups might be criminalized in a given country because of their lyrics and social media statements for conspiring to provide material support to terrorist groups (Muslim Legal Defense Fund, 2013), in another country a to-be terrorist could be allowed to reference to hate speech perpetrators as many as he likes (Daily Mail, 2011).

In Islam, speech is not just words without ramifications. In 50:18 (al Qaf), the Qur’an says, “Not a word does he utter but there is a watcher by him ready (to note it)” (Ali, 2010, p. 354). The watcher is referring to the angels that watch over every living person and record all their words and movements to be used in their judgment (Ibn Kathir, 2013).
Further, it is recorded from the Prophet Muhammad, peace be upon him, in which he states, “Let him who believes in God and the Last Day speak good, or keep silent; and let him who believes in God and the Last Day be generous to his neighbor; and let him who believes in God and the Last Day be generous to his guest” (Nawawi, 2013, website).

In this verse and Prophetic saying, the Muslims are warned against saying anything that will cause them to be judged poorly in the hereafter. This speech most definitely includes hate speech. Islam recognizes the extreme harm that wayward speech can cause and includes injunctions against it. For instance, the Qur’an states (6:108), “Do not revile those whom they call upon besides God, lest they out of spite revile God in their ignorance. Thus have We made alluring to each people its own doings. In the end will they return to their Lord, and We shall then tell them the truth of all that they did” (Ali, 2010, p. 92). In this verse, the Muslims are told not to insult the deities of others because of the potential for it to lead to bigger evils than any benefit that may be received by doing so. Additionally, those insults tend to spread like wildfire, causing bigger ramifications than at first perceived (Kathir, 2013).

During the time of the Prophet in Medina, harsh words of unbelievers were addressed to him and his community in different ways. One time, Abu Bakr, one of the leading Companions of the Prophet, entered a Jewish school and met Finhas, who was one of the respected rabbis there. Abu Bakr invited Finhas to Islam. Finhas retorted that God was poor, but they were rich so it is God who should submit Himself to them. This comment angered Abu Bakr to the point that he hit Finhas. Later when retelling the story to the Prophet, the Prophet received a revelation concerning the situation (3:186): “(So O believers, as a requirement of the wisdom in, and purpose for, your life of the world,) you will surely be tested in respect of your properties and your selves, and you will certainly hear many hurtful things from those who were given the Book before you and those who associate partners with God. If you remain patient (are steadfast in your Religion, and observe the bounds set by God in your relations with them) and keep within the limits of piety (in obeying God, and in your conduct toward them), (know that) this is among meritorious things requiring great resolution to fulfill.” (Ishaq, 1967, p. 263. The translation of the verse is from Ali Unal, 2006).

In this verse revealed about Abu Bakr and his exchange with Finhas, the Muslims are enjoined to be forgiving, patient, and forbearing with the words of those who do not believe in Islam. Ibn Kathir adds in his commentary that, “indeed, the Messenger of God and his Companions used to forgive the (polytheists) and the People of the Scriptures, just as God commanded them, and they used to tolerate the harm that they suffered” (Kathir, 2013, website). In the modern era, this advice is more than adequate when dealing with hate speech directed against the Muslims and the religion of Islam. When people insult the religion and its followers, Muslims are enjoined to forgive and bear these insults patiently.

Bearing patiently and forgiving is also not an excuse for inaction. Responses to hate speech are to be measured with a strong foundation of forgiveness and patience, but it does merit a response. Hate speech and its potential negative effects have to be addressed either by calling attention to it through research, lobbying, providing counter messages and rallies, and legal actions, if needed.

Unfortunately, hate speech is becoming more pronounced in the modern era. As fiscal crises continue to cause unemployment and economic hardship across Europe and the United States, people search for an easy scapegoat. In the past, religious minorities such as Jews were these scapegoats. Hate speech abounded decades and even centuries before the atrocities of the Holocaust in the early 20th century. This should cause some alarm amongst the Muslim minorities of Europe as far-right groups continue to emerge, spewing hateful speech mostly directed at the small Muslim communities there. Muslims are reminded to follow the advice contained in the Qur’an and hadith regarding this speech while seeking means to be involved in making their communities a better place to live for all people.

References

Ali, A. Y. 2010. The meaning of the glorious Qur’an. Istanbul: ASIR Media.

Bill of Rights. 2010. In The Charters of Freedom. Retrieved May 30, 2010, from http://www.archives.gov/exhibits/charters/bill_of_rights_transcript.html.

Dharmapala, D. McAdams, R. H. 2001. Words that kill? Economic Perspectives on Hate Speech and Hate Crimes. U Illinois Law Economics Research Paper No. LE02-004. Retrieved from http://ideas.repec.org/p/uct/uconnp/2003-05.html.

Elgot, J. (2013, June 26). Pamela geller and robert spencer banned from the UK by home office, due to speak at EDL Woolwich rally. The Huffington Post. Retrieved from http://www.huffingtonpost.co.uk/2013/06/26/pamela-geller-banned_n_3503307.html

Hate speech. 2010. In Webster’s New World Dictionary. Retrieved May 30, 2010, from http://www.yourdictionary.com/law/hate-speech.

Ishaq, M. 1967. A. Guillaume (Translator.) The Life of Muhammad. Karachi, Pakistan: Oxford University Press.

Kathir, I. 2013. Quran tafsir Ibn Kathir. Retrieved from http://www.qtafsir.com/.

Kelshaw, T. 2006. Communication as political participation. In Shepherd, G.L. et.al. (Eds.), Communication as…perspectives on theory (pp. 155 – 163). Thousand Oaks, California, Sage Publications Inc.

Manjoo, F. (2008). True enough: Learning to live in a post-fact society. Hoboken, New Jersey, John Wiley Sons Inc.

MLFA funds appeal of ziyad yaghi thought-crime conviction. (2013, April 30). Retrieved from

http://www.mlfa.org/mlfa-funds-appeal-ziyad-yaghi-thought-crime-conviction

Nawawi, A. Z. (2013). 40 Hadith Nawawi. Retrieved from http://sunnah.com/nawawi40.

Unal, Ali. 2006. The Qur’an with Annotated Interpretation in Modern English, NJ: Tughra Books.

‘We could have another Timothy McVeigh’: U.S. authorities warned against anti-Islamic terrorism after Norway shooter ‘inspired’ by Robert Spencer and Unabomber. (2011, July 27). Daily Mail. Retrieved from http://www.dailymail.co.uk/news/article-2018976/Norway-shooting-Anders-Behring-Breivik-inspired-Robert-Spencer-Unabomber.html.

In order to find answers to these questions, let’s consider ourselves sitting at home after a long, tiring day. Are we aware that we are moving very fast even at a moment when we seem to be resting? When we travel by bus, we are motionless from the standpoint of a sitting passenger, yet have a velocity compared to an outsider standing on the sidewalk. The trees lining the road seem to be going backwards, but they are fixed to the ground with no speed. Therefore, velocity is relative and we in fact move at different speeds while sitting at home depending on the objects of reference. We have a zero velocity relative to our guests sitting with us on the couch, but have various speeds compared to the center of Earth, the moon, the sun and the center of the Milky Way galaxy. Not only us, but all existence in the universe has a movement, or oscillation. This movement is usually in the form of a revolution for objects of important mass and as a vibration for particles with smaller masses.

The shining celestial bodies of the cosmos rotate around themselves like whirling dervishes. They revolve around other heavenly bodies or around their common center of gravities, such as pilgrims revolving around Ka’ba in Mecca. The gravitational force set in the universe pulls all objects towards each other. This gravitational force indeed pulls all masses together; however, it is counterbalanced by the motion of revolution given to grand heavenly bodies. As a matter of fact, everything is moving: a solar system with its planets, moons, and comets; the Milky Way galaxy, along with billions of stars, nebulas, galaxies, interstellar dust, gas clouds, and other celestial objects… all are moving in a giant rotating motion like a carousel. In this article, you are going to find some of the scientific findings of our revolving planet, the sun, and the universe, and how some verses in the Qur’an sound miraculously relevant to them.

The Earth’s motion

First of all, we have a velocity stemming from the Earth’s rotation. People living on the equator travel approximately a thousand miles per hour in reference to the center of the globe due to this rotation. While people on the poles never gain any distance over 24 hours, people on the equator travel nearly 23,800 miles! Inside a plane, because we move at the same rate as the plane, we cannot feel its speed. In a similar way, since we move at the same rate as Earth, we cannot feel the globe’s movement.

There are many benefits associated with the Earth’s rotation. The delineation of day and night, atmospheric jet streams, oceanic currents, and similar events rise from the rotation of Earth around its axis. For instance, it causes the warm water currents of the Gulf Stream to reach England, generating a warm and rainy climate.

There are verses in the Qur’an that point to the globular shape of the Earth and its rotation around its axis and revolution around the sun:

“He has created the heavens and the Earth with truth. He wraps the night around the day, and He wraps the day around the night. And He has made the sun and the moon subservient (to His command), each running its course for a term appointed (by Him). Be aware! He is the All-Glorious with irresistible might, the All-Forgiving.” (Az-Zumar 5)

Yet another verse furthers this point:

“It is He Who has created the night and the day and the sun and the moon. Every one (of such celestial bodies) floats in its orbit.” (Al-Anbiya 33)

The verb “wrap” is usually used for round objects, and the perpetual arrival of day and night are only possible with a circular planet. The Earth’s rotation leads to different days, on the micro level, and different seasons, on the macro level. The Qur’an concisely summarizes all these physical events with the simple phrase, “wrap the night around the day.”

The Earth’s primary motion is around the sun. We are roughly 93 million miles away from the sun and we make this orbit, which is nearly 584 million miles, every 365 days. According to the center of the sun, our average velocity on this orbit is approximately 66 thousand miles per hour.
In addition, other planets travel around the sun via different orbits and speeds, each moving on a separate plane. For a moment, it is significant to visualize the sun, which is more than a million times larger than Earth, with its planets and other viscera revolving around it via no visible bond between them.

The movement of the sun

As stated earlier, when we travel on a bus, we observe the trees and buildings near the road going backwards even though we are the ones moving. In a similar way, we see the sun as revolving around us, though in fact the Earth is the one moving. In the Qur’an, the chapter of Al-Anbiya, the verse reading, “each running its course,” is about the creation of the sun and moon, clearly pointing to their movements. Unfortunately, the verse that reads, “A(nother) clear sign for them; And the sun runs the course appointed for it for a term to its resting-place, for the stability of it(s system)…” (Ya Sin 38) was misunderstood as the sun revolving around the Earth. However, we know today that our sun is one of a couple hundred billion stars in the Milky Way galaxy. As such, it both rotates around itself and revolves around the center of the Milky Way galaxy, and confirms the miraculous declaration of the truth in the verse.

In addition, the sun also has a secondary movement inside the local star cluster towards a certain direction. We can explain this with an example: the atmosphere is in motion along with the Earth. Each particle and particle set that makes up the atmosphere not only moves right and left, but also has a total revolution around the Earth. The sun behaves in a similar way within the star cluster and around the center of the Milky Way.

How are we going to define the velocity of the sun? We can determine the sun’s speed by referencing a constant point depending on the average velocity of stars in the section of the galaxy that we inhabit. The sun, according to a local constant point, travels towards the shiny Vega star in the Lyra constellation with an average speed of 43 thousand miles per hour.

Apart from their individual movements, the stars in our galaxy also revolve around the galactic center. The velocity of this movement depends on the star’s mass and its distance to the galaxy’s center. The sun completes one loop inside the Milky Way galaxy every 225 million years. It has completed a total of 20 tours around the galaxy’s center since the Earth’s creation. Our Earth, which moves along with the Sun, travels around the galaxy’s center at nearly 492 thousand miles per hour.

The motion of the Milky Way galaxy

Our galaxy is one of the billions of galaxies in known space. Galaxies are the biggest known structures. The universe expands and galaxies move away from each other, conforming to the meaning of the verse, “And the heaven, We have constructed it mightily; and it is surely We Who have vast power, and keep expanding it” (Adh-Dhariyat 47). Our galaxy, along with nearby galaxies, is pulled towards the Leo and Virgo constellations. The cause of this attraction is not understood yet.

Since all galaxies are moving, how can we determine the velocity of the Milky Way galaxy? As is known, the entire universe is filled with cosmic radiation as a remnant of the Big Bang. When this radiation is taken as a reference, the Milky Way travels at around 1.3 million miles per hour.

At the moment, when we think we are sitting in place, we are actually moving around the center of the Earth, sun, our local star cluster, the center of the Milky Way galaxy, and also moving away from other galaxies. We have velocity in relation to all of these movements. The revolution of the universe is also a fact verified by the Divine word: “I swear by the heaven ever-revolving” (At-Tariq 11).

Across the country, in the months following 9/11, other events took place; although they were of a different scale, they were equally evil. The murders of Muslims or people identified as Muslims, the willful destruction of Muslim-owned property, and the bullying and mistreatment of people with “Muslim-sounding” names occurred frequently in the guise of retaliation or justice. This atmosphere of intolerance did not sit well with me. I knew that my neighbors who were Muslim were not evil people, and I felt that a faith which had birthed so much beauty over its history could not be solely evil. My own faith was one of the many Christian traditions born in the spiritual renewal which swept through the United States in this nation’s early days. Many of these early Christians had been persecuted by their neighbors due to intolerance and fear born of ignorance; this element within my family’s history helped me to recognize the injustice of what was occurring.

I am a Christian minister, I am an artist, and I am an educator. My responsibility to my faith is to seek God and His goodness wherever they might be found; my drive as an artist is to recognize and share the beauties of God’s creation wherever they may be; and my goal as an educator is to help open minds so they may be receptive to knowledge and the inspiration of God’s love, however it manifests. After 9/11, I was determined to learn about Islam – not from the media-driven mindset of sensationalism and sound-bites, but with an eye open to truth and a mind open to the promptings of the Spirit, and to give the faith the same respect I felt my own beliefs deserve. I met with Muslims and asked them what they believed, and I read the source documents of the faith, the Holy Qur’an and the Hadith. Those who responded to my questions were scholars, imams, sheikhs, and laity from all over the world, from multiple schools of Islamic thought and practice. From these many, many points of view a picture of Islam as a faith and Muslims as a people emerged. This picture shook me profoundly – there was a great deal more we shared than I had thought possible.

Muslims love their children. Muslims believe in God – the same God in which I believe (in Mark 15:34, in the New Testament, Jesus called God “Eloi,” the same word in Aramaic as “Allah”). Muslims love education, finding truth, and caring for their neighbors. The list could go on and on. There was nothing I could find in the Qur’an which said anything about the supposed glories of terrorism; in fact it was plain that such violence angers our Creator more profoundly than almost any other evil. How then could I share this knowledge with those around me? Shortly after asking this question, I happened upon the tradition of the 99 Most Beautiful Names of God, or Asma al-Husna, and I recognized this was not a coincidence. The answer was to begin building and showing glass sculptures to explore the wisdom and meaning of each of the 99 Names from the point of view of a Christian.

The 99 Names Project is meant primarily to provide an excuse for dialog; each work is the result of prayerful research bringing together Muslim views of each Name with the points of convergence I see in my own Christian faith. As such, the initial dialog begins with me. I read references to the Names in the Qur’an as well as in the writings of scholars like Rumi. I visit Muslim scholars, ecclesiastical leaders, and laity, and ask them about the Names. I then cross-reference what I learn with what I find in the Bible. Then, I prayerfully consider what motifs and designs in Islamic artistic tradition best correspond with what I have discovered; develop new images and patterns emulating traditional works; and build up shapes with the sculptures to communicate this whole process of learning. One of the first things I discovered is that unlike in my own Christian tradition, figurative work having to do with the Deity is entirely inappropriate in Islamic tradition, so the works are abstract and non-representational.

There are three elements which consistently return in the works. The most visible is geometry: all truth comes from the same Source regardless of the site of its discovery or the language of its transmission. It seemed the best way to symbolize this is through the purity of mathematics and its material manifestation. Another primary element is architectural structure. One truth shared between my Christian faith and that of my Muslim brothers is the honor and responsibility of building the kingdom of God on earth, and the earliest Muslim buildings were shared in peace by the believers of many faiths. The third element is a bookbinding sensibility. The widespread use of art in books is perhaps the most important element shared among my sculptures because it symbolizes the vital role of the Qur’an. In my Christian faith, I recognize Jesus as the Word of God made flesh and he is the bridge connecting me to God; in Islam, the Word of God is made legible, and the miraculous bridge uniting God and man can be read every day.

Building the Name Forgiving (Al-Ghaffar) is a good example of the overall process. The shape was built as a softened cube and doors were mounted on each surface, perpetually pointing inward. The design elements were drawn from Ottoman history, one of the most pluralist and inclusive societies of medieval times. The floor of the sculpture is etched and painted with the traditional 8-pointed star and cross pattern known as “Compassionate Breath,” and a cup of white liquid is in the center. I had considered several colors for the liquid, including clear and gold, but felt prompted to use white.

At the first display of the finished sculpture, a Turkish man complimented me on the work and asked why I had placed milk in the center of the welcoming doors. I explained I had no idea, but felt compelled by something outside myself. He explained that the cup was filled with the color of the rivers of heaven, and felt the sculpture was just right. The ongoing experience of this project is a dance between what I am learning about Muslims and the nudges or promptings I receive; these are my heartfelt responses to the Divine Names of God, built from a place of reverence and respect for those I now know are my spiritual siblings, fellow children of father Abraham. I may have no idea why the nudge or prompt to action comes, but experiences like this one show me how important it is to listen to that small voice.

When this project started, I was given counsel by many of the Muslims I interviewed to take my time and open my heart to Divine guidance. It has taken 3 years to build the first 25 sculptures, and I have documented these in a book, 99 Names: 1 to 25 (A Christian’s Exploration of the Names of God from the Qur’an in Glass). There has been some negative feedback, including a very small minority of Muslims who felt it was inappropriate for a non-Muslim to examine Muslim themes and a few Christians concerned I was losing my perspective as a Christian. However, something remarkable happened. Throughout this process, I have learned about many points of agreement and separation in our respective faiths. I have rejoiced in our similarities and I respect our differences – and rather than diluting my Christian beliefs, my faith has expanded, grown, and deepened. As Fethullah Gülen teaches, something holy happens through the process of education, and such an exercise can only result in the growth of those involved.

These sculptures are meant to show our many points of convergence and understanding, and to celebrate opportunities for learning, dialog, and friendship. Regardless of the faith we claim or how we pronounce the Name of our Creator, we are all, first and foremost, human and His creations. God is Beautiful and loves beauty, and I pray He finds this offering acceptable.

99 Names: 1 to 25
A Christian’s Exploration of the Names of God from the Qur’an in Glass
2013
978-1490510750
CreateSpace Independent Publishing Platform

In order to shed light on this matter, I would like to reference a part of the movie The Truman Show. In this movie, a man’s life is continuously recorded and broadcast worldwide as a TV show. From babyhood on, his life is completely planned, and many of his major life events are designed by the makers of the show. However, all of this is unbeknownst to the main character, Truman. As he grows into his elementary school years, he develops a passion for exploring the world. But this would mean that he would have to leave the movie set, which by now covers a huge area and is deliberately surrounded by water, giving the impression that Truman is living on an island. So, in order to avoid his departure from the movie set and in order not to violate his freedom of choice at the same time, the moviemakers do two things. First, a set-up is made in which Truman’s father drowns in the sea when he and Truman were caught in a storm while sailing. Thus, a negative psychological association is used in order to keep Truman away from the sea. In Truman’s later years, the show’s architects assign a geography teacher who consistently curtails Truman’s passion for exploration. Anytime he expresses interest in exploring a place, his teacher tells him that it has already been done. The plan of the show’s makers works; Truman buries his passion for exploration deep into his heart.

Before returning to our topic, I would also like to mention the main idea of a TEDx talk by Nate Staniforth. Nate is a performing magician from Iowa City, and he visits kids, some of them as young as kindergarteners, for a purpose he believes in: helping people experience awe. At the end of his talk, his advice to the audience is that when you see a trick, instead of quickly going on-line and learning how it is done, take your time and experience the awe for a while. If you don’t, learning the reality behind the trick is going to instantly destroy the feelings of awe and amazement. This is similar to someone telling you a joke, and in the middle of it, another person who already knows the joke revealing the punch line, which ruins all the entertainment.

People are created with different levels of interest in math and science. For a small minority, these subjects are inherently attractive, but for quite a lot of people, they are no more than a school obligation. But these views can change. Sometimes, students develop at different paces, and after a few years of showing no interest, they start to have a passion for math or science. And sooner or later, when they have that passion, suddenly, the life stories of different scientists electrify their imagination. The path leading to an innovation or a theory energizes the blood in their veins. When they get to the moment at which the long-sought explanation is revealed, they feel as if they themselves have found it. And when they are presented with an experiment that includes new and surprising concepts, they imagine themselves at the outset of a great journey. Symphonies start playing their most exhilarating notes in their minds.

Then what happens? Well, we don’t allow them time to experience this feeling of awe and amazement for long. Before they have the opportunity to use their imagination and intellect, we present them with an explanation and a mathematical formula that has been experimentally verified. And in doing this, the language of instruction involves authoritative phrases like, “this phenomenon is known as…,” “the governing equation is…,” “the explanation for the rate of change is controlled by…” For some of the students, these explanations seem more complicated than the phenomena themselves. For others, they mean that there is an explanation as to how something seemingly magical is happening. The more we stress explanations, the stronger the impression that “everything is known, and you can’t touch this.”

For many of them, the story ends here, which means by enriching science education and growing the list of explanations, we are actually channeling students away from science towards the things they can experiment and explore with: smart phones, computer games, etc.

However, this is not the whole story, because there are students, despite being few in number, who still enjoy learning these explanations. Although the original awe loses its strength upon learning the explanation, the existence of an answer, and humanity’s ability to discover it, bring a new kind of awe. This is good, but what is the difference between these people who enjoy learning the explanations and those who don’t?

I am going to use a metaphor to solve this puzzle. When we look upon the night sky, we see only points of light. However, today we know that some of these lights are actually galaxies, containing billions of stars. And we also know that there are other points of light that are invisible to the unaided human eye. How do we know this? We have telescopes that enhance our vision. They work as follows: the larger the mirror of the telescope, the higher the resolution (i.e., the zoom-in capability). With larger telescopes, we can see into galaxies that, from afar, seem like dots in the sky. Also, in order to see some distant bodies, telescopes need a very long exposure time to collect sufficient light from them. These two factors – a larger eye and a longer wait time – determine how deeply we can see into the universe.

Looking back to the issue of science education through these two factors, most students either don’t have a wide enough intellectual perspective to grasp the beauties that are hidden in the big picture or they don’t have enough patience to work on finding the phenomena that are invisible at first glance. But these deficiencies are not just on the student’s side. It is also possible that the teachers themselves cannot see the big picture and the accompanying awe, which leaves the students helpless. Lastly, the curriculums may not be giving enough time for the students to digest the new material and feel the joy of discovery.

In his article, A Rationale for Fiction, which appeared in the 49th issue of The Fountain, Firat Kocol talks about classifying knowledge into two categories: transferable and nontransferable. For example, basic addition would be transferable, but feelings of surprise would be nontransferable. In real life, there is a varying mix of these two types of knowledge. In any event, Kocol claims that nontransferable knowledge can only be evoked in the audience through fiction, be it in the form of art, story, or music.

When we think in terms of science education, it is not difficult to see that all of our efforts are aimed at the transferable aspects of science. The nontransferable side of it, such as the feeling of awe, is ignored. Instead, the feelings of awe and amazement are considered as the job of the entertainment industry, powered by audio-visual technologies. After all, feelings are not scientific, anyway (or so the logic goes!). Hence, as science education has ignored the human soul, the human soul has started ignoring science.

Perhaps it is like Truman’s psychological aversion to sea travel: when we see the feeling of awe drown in a sea of information, we turn away from it, and that information cannot become a part of us. But again: why awe? Why is this feeling of awe and amazement so important for us? Why, when it is absent, do we disconnect ourselves from a subject?

Awe is a reverential feeling we have when faced with something unpredictable. The unknown relationship between the start and the end bewilders our minds. In other words, awe is the attraction of the unknown, not that of the known. Therefore, a body of knowledge that appears to have an answer for all the questions in the mind of the student has no relation to awe! This is even truer if that body of knowledge claims to be unique, and shuts the door of unpredictability.

This is contrary to the image of science in our minds, isn’t it? Why should a complete and consistent theory of everything be repulsive to the human mind, when that mind that has been working on that puzzle for thousands of years?

Luckily, a mathematician from the early 20th century stumbled upon something similar, and his answer, known as Gödel’s incompleteness theorem, perplexed the community of mathematicians. Taking this theory as basis, we can say that it is impossible for a body of knowledge to have a complete and consistent explanation for everything. In other words, science cannot achieve what it wants to ultimately achieve. It’s logical that this failure would trickle down to science education, too.

But how can students feel this fallacy when they are not even capable of understanding it? The answer lies in the nontransferable aspect of the taught material. Just like you don’t need to know the molecular content of a food in order to feel that it is rotten, the inhibition of awe is enough for a student’s mind to disregard a body of knowledge because it feels off.

Just like the existence of light in the outer world and the existence of eyes in our bodies necessitate each other, the existence of incompleteness and inconsistencies in the outer world necessitate the feeling of awe. The feeling of awe wants the door of unpredictability open.

This can lead to only one conclusion: that we must reincorporate awe into our science education, teaching students to feel amazement when faced with extraordinary, or even ordinary, events. If we don’t do this, the status of math and the sciences will continue to deteriorate among newer generations.