The Call for Natural Science

A study of history teaches us how the world has slowly progressed, how the first simple micro-organisms have given place to more complex and advanced animals, how last of all evolved to be the suzerain animal – Human, and how by its propensity of trade and exchange it has triumphed over the others. Throughout history, people have always enriched their economic destiny by controlling and accessing means of production such as land, capital, technology and labour, which has sooner or later led to the emergence of mutual cooperation as well as fierce conflicts. But, looking back at the long stretch of history, it is, sometimes, exhausting to accept that we have made progress and are much advanced, enlightened and sophisticated. If correlative concurrence and sacrifice were the only litmus test of civilization then, bees, as depicted in Maurice Maeterlinck’s Life of a Bee would, in this manner, be superior to humans. Therefore, it is well to celebrate that humans have not made very great progress compared to other animals.

The really valuable thing in the parade of human life seems to me not the socio-economic order, but the innovative, scientific-tempered, dialectic, emotional individual existence. Now that I have this grand consideration, I shall endeavour to show the ultimate need of natural science to tackle the great adversities in the present world order, where people seek only to satisfy their private needs, and we have become a mere collection of interests groups: nation against nation, religion against religion, people against people and community against community.
Today, the world faces far-reaching consequential political uncertainties.

First, the problems of tribal differences, military coups against respected leaders like Nkrumah of Ghana and Nyerere of Tanzania, economic and natural disasters, and civil wars and poverty in Africa, which is precisely for its very little industrial production. The aforementioned utmost vexations prevail for a fundamental flaw in African Civilization: the lack of incentive to develop means of production, which should serve to maintain life with minimum possible labour of all. Therefore, well-matured means of production is indispensable for Africa, which inevitably necessitates furtherance of all laws of natural science, that is, the furtherance of scientific aspiration. It must be borne in mind that means of production of a place must contextualize with the technological advancement and appropriate with the geographical conditions of that place. Therefore, every other nation in Africa requires to develop its own way of production, that is, ultimately, the inflorescence of scientific endeavour, if it devotes itself to uplift the status of commoners.

Second, although people have grown weary of authoritarianism, corruption and divisiveness during the pandemic, as Michael Burleigh, the author of Populism: Before and After Pandemic, believes, yet it is incontrovertible that the world population has been driven to the extreme right with many mundane men ascending the most significant thrones in the world, and also for the arrival of Islamic Fundamentalism after Iranian Revolution of 1979, which for me is apparently a product of collective consciousness. Collective consciousness is never a good political aide. The commencement of eradication of these political woes requires unopposed advocacy of the development of scientific temper. For the laws of nature are a natural whole, the parts of which embrace scientific endeavour in society, freedom must be distilled for its communication and ratification. Therefore, in this process of mere distillation, right-wing extremism automatically dematerializes because the progress of science entails the chance of unopposed communication of all observations and conclusions.

Third, the stagnant real wages, despite changing world economy and the split in the third world economy. In spite of recessions and devaluations, the extensive tenor of today’s economic order is ‘From the poorest to the richest,’ coast-to-coast. I hold the simple conviction that, at least, no man or woman should have to work for the achievement of fundamental needs of life to such an extent that he/she has neither time to think, create, innovate or discover. Adam Smith in his volume, Wealth of Nations (Book 1: Chapter III), has characterized the extent of the market as the determiner of the magnitude of toil required to produce a commodity. Apart from this, I believe that more efficient use of energy is obligatory, which will in-time subsidize the cost of transportation, and, finally, the market will transcend globally, therefore perfectly establishing a paramount division of labour. Use of gravitational waves, as depicted by Naseem Haramein in his paper, Quantum Gravity and Holographic mass, or at least, well-educated use of electro-magnetic fields are preconditions for the aforementioned process.

Many times, in a day, I nudge myself that our existence has merely rested on the labour of other human beings, living or dead, and we shall all endeavour to dispose of our manoeuvre in the same measure. I believe that even Marx made a mistake, for he in Part 7 of Capital (Vol. 1) treated humans as an economic being and dove into class distinction in The Communist Manifesto, and I regard it as unjustified and forced because modest and elementary life is good for the constant pursuit of happiness. We are solitary beings, we attempt to protect our existence, and of those who we love merely for the satisfaction of our inmate and development of the innate. I completely agree with John Locke in this matter, for he in his paper, An Essay of Human Understanding, proves that there is nothing innate in us, and therefore, the inroads of human liberty and standard life should not be detached from the pursuit of Scientific Truth, rather the practical interests of everyday life ought to be fulfilled via nothing else but the development of scientific endeavour and temperament in the innate.