Why hazards science?

Editor-in-Chief Lecture


What is an inborn hazardology?
Hazardology is a science in quest of health; therefore, it cannot be considered separate from other sciences. Hazardology, as a beneficial knowledge, empowers itself by utilizing geography, philosophy, mathematics, economy, psychology and other sciences. It focuses on space order of risky phenomena, the phenomenon itself, human beings, and the living environment. Balancing infrastructure with respect to their spatial pattern to reduce risks follows the inherent balance of individuals and societies. Incremental or decreasing generalization of hazards can result from the level of individuals’ and societies’ inherent perception. This paper discusses five levels of inherent prosperity to reduce hazards. It seems that there are five different kinds of beliefs that are based on story, narrative, exploration, and logic. All the five ideas has been chosen based on normal human thinking in order to reduce hazards.
The first belief refers the fact of humankind is a superior creature, benefiting from two great powers of intelligence and thinking about various issues, and can use them to reduce the surrounding hazards. According to this, it is expected that life becomes better for people and communities, which leads them to face lower hazards in the future. If that is not the case, the reason is that it is not based on nature. The problem is that human intelligence and power of thinking (at its best) have their own shortcomings and need time to evolve the further. Hence, in the past, human intellectual impairment has occasionally led, for example, to work in places or take actions that have been hazardous. The historical trend of hazard in the human’s life indicates rise and fall, but generally, improves with a certain level of complexity. Therefore, one could hope that the 21st century man would not be more at risk than the 2nd century man. This has been the case in the past as well. The theory of human superiority, while having a religious and scientific basis, does not reduce hazards in itself, but using the power of thinking may lead to less hazard. The more intelligent and thoughtful society makes it to face less hazards. Continuous monitoring of his / her own perception of intelligence can continue to reduce risk factors. This is a matter of nature.
The second belief is that human is one of God’s creatures, and does not dominate other phenomena. The basis of this belief is spiritual equality. In this, both human beings and natural phenomena are conceived as universal creatures, and God is manifested in all of them. Since any phenomenon is an expression of God, then man as a phenomenon has the same effect and does not dominate other phenomena. Symbols that are less abstract and single, such as this belief that the sun and the moon are sisters, and the perfect man shines like the sun, or the beautiful man is like the moon, the brightness and beauty ratio of the two natural phenomena is considered to measure the brightness and beauty of mankind. Seeing both beautiful, shows the natural alignment of phenomena. Recognizing the nature and its phenomena as an expression of God, and not committing sin in such a nature, is considered a kind of ritual attribute based on phenomena’s nature. Hence, man is a phenomenon in a series of other phenomena, not superior to them. On the other hand, human beings evolve on the basis of the inherent acts of other phenomena.If so, it is hoped to reduce hazards; because man views the emergence of risky phenomena as a necessity for his better life and, as a result, protects the nature of the other phenomena.
These two mindsets or attitudes, which are the products of human effort have been born to reduce the hazards so far. The common point of these two opinions is that the origin of both has the same source, and resurrection. Also, the size of both is limited to human thought and intelligence. In the other words, it has been born of human beings. Since human flourishing takes place over time, the degree of flourishing and imagining of his manifestation will gradually be achieved and completed. Such an assumption of reducing risks with a degree of intellectual approach is specific to man of his time. For example, the intellectual approach of human beings of Abraham's period to reduce hazards were different of that of contemporary man. The supposed gods that Abraham destroyed were a product of some kinds of naturalism in order to reduce the hazards. The supposed gods, comparing to the thought and intelligence of a transcendent person, had a superstitious nature and was not compatible with Abraham’s belief. He believed in a god who was more intrinsic than the idols, which were made by human hands, and its impact on life is meaningful and positive, who is the almighty, i.e. be capable to reduce hazards and promote human health. Such an idea emanates from his blessed nature.
The third belief is based on human sanctity. Since he is created with the impression of God, and is the master of his mind, he wants to deal with the rest of the world and phenomena godly, including hazardous events. The effectiveness of human beings, its instrumentation, and its obstinacy are realized in these desires. Whenever he does not manifest god-like powers, ecological hazards arise from human behavior and wherever these dangers have turned into disaster, he has blamed himself and the community. An increase in such a rebuke has led to the involvement of religions, science and reason to reduce hazards. In some religions and societies, the emergence of dangers is considered as a punishment for humankind and his society. This is an example of the decline of individual and collective thinking.
Pantheism and Monotheism were practiced among ancient Greeks and the Native Americans and old Europeans, respectively. In such beliefs, the secret of the health of the interior within an ecology was the result of natural phenomena. The destruction of these ideas from Prophet Ibrahim and then Judaism, Christianity, and Islam did not merely depend on the focus on a single power. While, it depends to the fact that many of the hazards that human beings have faced, have been the same among human societies and the whole of humanity; that is the same pain that requires the same treatment. It is, however, inferred that there is a meaningful relationship between God, man and hazards. The powerful, and rebellious human needs a kind of super-power management, whether intrinsically or in terms of credit. For this reason, such a god must own all the land belonging to himself and make humans a guest [3]. Human is a stranger or passenger on the Earth and He (God) is immortal. This belief is still there. All human assets are only available to him as long as he is alive. For example, one owns a land of 300 m. which after his death becomes another person’s property.
On the other hand, man does not consider himself lower than any other creatures or phenomena, and he has a high opinion of himself. Even if there was no religious argument on this issue, the intelligence and power of thinking caused him not to consider himself to be lower. You may know about the trial of Galileo by the Christian Church in the Middle Ages. He was ordered to say that the Earth does not revolves around the Sun. He said ‘even if I say it does not move, albeit it does move’.
It can be said that what is past is past, and as more time passes, the duration of the past will be longer. In this process of prolongation, there are ups and downs, some of which are considered as golden age. The reason that it is called golden is that in this era human intelligence promotes to improve the quality of his life and reduce its hazards.
The fourth belief is based on humans’ free will. The growing wave of interest in humans and societies into the environment, nature, God, and the reduction of hazards, stems from his self-interest. He loves himself and consequently loves the environment. He loves himself and based on that, loves the God. He loves himself and therefore does not want to face hazards. He desires the highest level of security and health. He does not want to be alien to the Earth because he sees himself flourishing on the Earth.
These ‘I want to’ and ‘I do not want to’ and dual behavior that has led to his rise and fall, i.e. sometimes hazardous and sometimes healthy. This indicates that human and society have free will, and they are free to choose the path that leads to more/less hazards. This choice is based on the idea that humans and communities have their own soul. They are free to choose either good or evil, increase of hazards or decrease the hazards. However, the vision and insight says to choose the good. Therefore, he choose the path that leads to decrease in hazards. The fact that human is the master of his own self, and has free will to choose, gives him a kind of superiority to other phenomena and societies. The best of creators [1], according to an interpretation, it is probably based on the basis of self-ownership.
Humans’ ownership and free will to choose requires to be understood by human itself. Since the nature of self-ownership and choice is gradually revealed to humans and societies, whatever he chooses, there would be some errors, i.e. he progresses towards more hazards. Since the recognition of the nature of ownership on the soul and the nature of choice evolves over time, there is a hope that human reduces its hazards in the future by acquiring more knowledge, when he understands that ownership is not him; he will be gone and left everything.
At the moment, this ownership and selection are interpretable in two stages. The first stage is the possession of the soul, which is an intrinsic property of human, is the identity of human, his potential or primary ownership. The second stage is the operational ownership. This ownership and choice is based on rational, scientific, religious, and emotional foundations, and is manifested more in the society and moves toward perfection. In the other words, there is a secondary ownership; human being enjoys this ownership based on his own efforts and his wisdom, knowledge, religious beliefs and feelings. He becomes the owner of home and land, becomes the urban man, illuminates the dark night, moves varieties of mines, reproduce himself, and becomes ‘an artisan, etc. Afterward, when the ownership of each of these is compromised, he sees himself in danger. This ownership is also flourishing over time and somehow leads to perfect ownership. The wiser, more knowledgeable, and more religious individual and society are, the perfect ownership would be more flourished, and consequently there would be fewer hazards. The opposite is also true. Imam Ali says in his prayers “you the Lord are the owner and I’m owned, and will anyone expects the owner to be merciful to me?” This prayer implies that the human property is loaned, contractual, and fleeting. According to Quran, human has a dual nature, a mixture of good and evil [1] and society is the same. Therefore, when human and society take measures to reduce hazards, that is, they act in accordance with natural laws; that is, human will have a healthy mind. If they act or behave contrary to that, they are against natural laws; that is abnormalities; that is hazards increase. To answer the question why people sometimes have hazardous behavior and sometime non-hazardous, hazardology has been born. Answering this question is not easy. It's enough to know that thoughtful and insightful people and societies are struggling to reduce hazards, i.e. to increase goodness.
People and societies should not use their free will to choose addiction, crime, betrayal of their rights and of mankind, or an unstable land as home. The addicted person and society have been free to choose and they chose addiction. They are still free to quit addiction. This depends on the quality of the ownership.
Accordingly, the subject of hazardology is so immense that requires deep thinking from human beings and societies. It is however difficult in practice. Those who understand the subject, must have worked hard to believe it. Being the owner of their souls, humans need a specific level of health. The health of human societies is in our control, while this is not true in other societies. Bees’ society, for example, is an automatic society.
In the creation of any phenomenon with all its preconditions, there is a mode of automation. Hazardous natural phenomena are automatic by nature, which cause them to be melted in natural law.
Believing that in an entirely automated world, there is a creature with free will, that is he chooses to be or not to be, is very important.
This gives greatness to the humans and their societies. If we discard freedom and liberty from human beings, we have graded him down. People and societies face disastrous phenomena because they have graded themselves down. When human becomes a one-time-use tool, when he has no dignity, he will face more hazards too.
The fifth belief is the sum of the four above mentioned ideas to reduce hazards. In the other words, the beautiful flower that manifests its beauty in the nature, is not there for the sake of human beings. It is there and it is beautiful, because of its nature. An earthquake, in spite of destroying parts of human life and assets, make him more powerful and resistant. What do you think?

[1] Holy Quran
[2] Moghimi, E. (2013), The Philosophy of Environmental Change, Second edition, University of Tehran Press. Tehran.
[3] Moghimi, E. (2015), The Knowledge of Hazards, Second edition, University of Tehran Press. Tehran.
[4] Harre, R. (1985). The Philosophy of Science. Second edition. Oxford University Press, Oxford.
[5] Lane, S.N. (2001). Constructive Comments on D. Massey ‘Space-time, science and the relationship between physical geography and human geography’. Transactions of the Institute of British Geographers, 26: 243-256.
[6] Inkpen, R. (2005). Science, Philosophy and Physical Geography, Rutledge, London.