Abstract
This chapter initiates the debates on the the philosophical foundations of reciprocity and briefly talks about how time and space have been necessary for the history of philosophy and science. This chapter shows that politics and other parts of political engagements were not very visible most of the time. As a surprise, we didn't know much about these connections between social sciences and the history and philosophy of science. Reciprocity-in-kind was an intentional tool to draw attention to assumed and unquestioned meaning. In these cases, there is a risk that the concept will be used as dogma, which will make it less vibrant and strong. Similarly, the term reciprocity can be used in so many ways that it loses its meaning and doesn't help a young researcher figure out what it means. For example, it can be used to describe things like civic engagement, giving back, respect, and so on.
TopDiscussing Topics
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Introduction
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The Philosophy of Science from historical Epistemology
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What is a philosophy of Reciprocity
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History of Science and History of Philosophy: for whom, by whom
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How humanitarian are we in ‘Studying Humanities?’
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Conclusion: Time to think, re-think
TopOutcome
· Readers may realize the relationship between Philosophy, Science, and Humanity
· Why a philosophical stand is important for social sciences
· How and why philosophy is essential for Social Science
‘West’ is not ‘taken for granted’
“Now, Gods, Stand Up for Bastards”
(from King Lear in Kaul & Sen, 2020)
TopIntroduction
We look at the surroundings when finalizing this manuscript (July 3, 2021). In Malaysia, some people raised White Flag for food,1 a ten-month-old infant was crying on the dead mother for breastfeeding,2 and a single dad raised a white school dress as White Flag for food. Finally, the sitting minister morally agreed with the food appeal of people by thumbing up. These happened amid the second wave of the 2020 Pandemic. The Welfare Minister of Malaysia is more than her portfolio, shows empathy for her people, as responsive as Reciprocal to the people’s mandate she received. Let us read the news; Rina Harun today expressed her appreciation and support for the “white flag” movement, …told a Press conference in Putrajaya that such a campaign can help teach the public to become more empathetic towards others.3 Our straightforward question is, where are the academicians? Where are high-thoughtful thinkers? We know, today and tomorrow, at least ten webinars are in people like (jahid) and all of your calendars, and what is the worth of these abstract debates when people have no food at home? ‘We are now at war, and there is no other way than helping each other,’ the Minister, we do not know whether she is an academician or not. Still, the practical philosophy she gave a ‘judgment, today, as quoted by local, is it less than a philosophy, knowledge or logic and humanity? Over 25000 Malaysian academic faculties4 and about 19,000 are in Bangladesh. What is the contribution amid this Pandemic?
Besides, our social sciences have some well-rigorous platforms:
about 10 Anthropology Associations, 5 Sociology Associations, and 2 Social Work Associations are ‘active’—and, efficiently producing knowledge—covering almost all the countries, institutes, and faculties.
Key Terms in this Chapter
Reciprocity: Reciprocity holds Past-Present-Future in Revealing-Reporting-Reflecting with Connection with -Contribution to-Collaboration. Briefly, Reciprocity is the core of social studies, beyond academia. We summarise it as, Reciprocity is all-encompassing. It has three angles. One, it demands ‘connectivity’ with revealing Indigenous history, oppression, it rewrites the history for re-righting the land, language as the Spirit of social scientists. It is ‘contributing’ as reporting with and within the present people’s physical, social, psychological, spiritual healing individual and collective by the people’s knowledge, as knowledge democracy. Finally, it ‘collaborates’ with a reflection of past and present for decolonizing political, social, academic, and colonial fabrication for ensuring rights as an Ihsan: good deeds for the good deed, good acts for good acts. Reciprocity is all about transformation in terms of social, political, economic, and spiritual (Chowdhury, Wahab & Saad, 2022 AU127: The in-text citation "Chowdhury, Wahab & Saad, 2022" is not in the reference list. Please correct the citation, add the reference to the list, or delete the citation. , p.23).
Philosophy of Science: As known, “Philosophy of science it is argued that progress in gaining such knowledge has been achieved by the accumulation of what should be understood as “scientific” knowledge. I claim there are varying degrees of objectivity pertaining to various aspects of clinical medicine. Hence, what is often understood as constituting the “art” of medicine is amenable to objective methods of inquiry, and so, may be understood as ‘science’” ( Cunningham, 2015 , p. 1). However, in this chapter, in effect, in the whole book, we argue that the philosophy of science should be universal, humanistic and religiously, racially and regionally unbiased.
Philosophy of Reciprocity: The established notion of Philosophy of Reciprocity is synonymous to Reciprocity-in-Kind which is philosophically originated by the New Science of the 17 th Century.