This outcome is the product of its formation; the reason that set itself up as an absolute reference, its rigor led it to question every reference, until the questioning reached its own throne, and certainty turned against itself with its tools. Tracing this path, from establishing certainty to its fragmentation, goes beyond reading a Western crisis awaiting from afar, to questioning an awareness that is conflicted by the effects of both systems.
First: Certainty Age, Knowing-Self Foundation
At the dawn of modernism, the European reason stood in search of solid ground upon which to build its edifice, after the authority of inherited tradition, ecclesiastical scripture, and the image of the closed medieval cosmos had been unsettled in its consciousness. When René Descartes subjected all knowledge to rigorous methodological doubt, his aim was a single foundational purpose: to reach a certainty immune to doubt. He carried doubt down to its deepest level; and when nothing remained that could be questioned, the sought-after foundation was revealed in the thinkingpsyche itself. For as long as he doubts, he thinks, and as long as he thinks, ...
It begins by analysing the concept of certainty in classical philosophy, where truth rested on a balance between reason and existence, before tracing the modern shift that established reason as both the foundation and guarantor of knowledge. It also demonstrates that this shift introduced an internal tension into knowledge, as reason became required to psyche-justify the conditions of its own validity. With the evolution of philosophical critique, skepticism transformed from a tool for examining knowledge into an established epistemological structure; meanwhile, the notion of absolute truth receded in favour of diverse modes of understanding governed by the conditions of discourse and meaning.
The research concludes that what collapsed within the Western experience was a specific mode of certainty, one predicated on the assumption of reason's psyche-sufficiency, rather than the possibility of truth itself, thereby affirming that this trajectory reflects a particular historical experience rather than a universal law of human thought.
...The study begins from the premise that classical physics assumed strict determinism and absolute objectivity, but the discoveries of quantum mechanics and relativity revealed the limitations of this view, introducing the element of "uncertainty" and the role of the observer in the production of knowledge. It also links this shift to a reconfiguration of the concept of reason through a distinction between "computational reason," based on proof and mathematical logic, and "emotional reason," associated with meaning, imagination, and faith.
The paper discusses the development of scientific methodologies and multi-valued logic theories as expressions of an inability to reach final epistemic closure.
Through a comparison between Western and Eastern consciousness, and between myth and science, the study concludes that modern humans are reproducing symbolic mythological patterns to compensate for the loss of certainty. It asserts that scientific knowledge has become relative and open-ended, and that epistemic stability requires a holistic framework that goes beyond the limits of empirical science.
...It explains how thinkers such as Derrida, Foucault, and Baudrillard linked knowledge with power and questioned language, meaning, and reference, leading to the spread of relativism and nihilism. The study also discusses key postmodern concepts, including the deconstruction of meaning, the death of the author, and the absence of reference, and explores how these ideas contributed to the collapse of coherent knowledge, the decline of objective truth, the rise of a "culture of surfaces," and the emergence of the post-truth era. Furthermore, it examines the postmodern rejection of grand narratives, such as religion, science, and ideologies, and their replacement with localized or minor narratives. It then presents both rational and religious critiques of postmodernism, highlighting its internal contradictions, its inability to establish stable moral standards, and the difficulty of condemning injustice within a framework of absolute relativism.
It concludes that postmodernism has failed to provide a coherent epistemological alternative and has contributed to intellectual and moral confusion, while affirming that religion offers a stable foundation of truth and meaning in contrast to the postmodern perspective, which leads to intellectual and human ...
It also highlights examples of countries that have fallen victim to this strategic practice, which employs media and information during times of crisis to undermine psychological and social stability, weaken society's capacity for resistance, and facilitate its control or reconstruction by internal or external actors. It argues that the primary challenge today is no longer the suppression of truth, but the flooding of the public sphere with false and conflicting information that presents multiple competing versions of the same reality. This phenomenon produces "epistemic fatigue," discouraging individuals from seeking the truth and leading them to accept narratives that serve the agendas of those who manufacture disorder.
Furthermore, the study contends that the problem facing modern media institutions is not a lack of information but the toxicity of information overload. The excessive volume of conflicting data creates a state of uncertainty and information entropy, contributing to the erosion of the psychological resilience of states before their physical structures are threatened. By exploiting digital algorithms and existing ethnic and linguistic divisions, media actors can generate a state of epistemic disorientation. The study also ...
It endowed the future with a moral dimension, viewing it as a benevolent end and a privilege that gives meaning to existence. However, the current Western reality is experiencing internal and external crises, most notably the loss of that future-oriented vision upon which the edifice of modernism was built. New generations no longer believe that their lives will be better than those of their predecessors.
Although Western civilization is regarded as a shared human heritage that is accessible to all, its distinctive character and historical development remain closely tied to its specific temporal and geographical context. Therefore, the question of the future of this civilization can be examined from two perspectives. The first concerns diagnosing its current crisis and evaluating it from a normative standpoint, while the second focuses on anticipating its civilizational future. Together, these two perspectives provide a foundation for developing hypotheses about the rise of other civilizations or the possibility of the emergence of new ones in the future.
...This integrated approach ensures a balance between truth, guidance, and action. In contrast, modern Western thought has experienced an epistemological crisis resulting from its transition from certainty to skepticism and relativism, culminating in postmodernism, which has deconstructed the concept of truth and rejected objective standards, thereby contributing to epistemic disorder in contemporary human thought.
From the Islamic perspective, knowledge is not merely the accumulation of information; it is a path to truth, certainty, and guidance. Accordingly, Islam establishes a close relationship between knowledge, action, and moral responsibility, while treating revelation, reason, and sensory experience as complementary sources of knowledge. This framework offers a balanced model that reconciles permanence with diversity, and certainty with the flexibility of human understanding. In this way, Islam presents an alternative epistemological paradigm that seeks to restore the concept of objective truth, reaffirm confidence in reason, science, and revelation, and define the proper limits of each, thereby avoiding both absolute relativism and Dogmatism and establishing a balanced approach to knowledge.
...This research examines the essential characteristics of this doctrine by analysing its religious, historical, and political backgrounds, and tracing the evolution of the meaning of the term "Messiah" in Hebrew. It also sheds light on the Zionist movement's exploitation of this doctrine to serve its colonial project and justify its aggressive practices, particularly concerning the settlement of Palestinian lands, plans to establish the alleged Temple in Jerusalem, and the recent aggression against the Gaza Strip.
...arguing that confidence in reason and objective truth has declined in favor of what he describes as "liquid materialism," which redefines the human being as a material entity driven by pleasure and circumstances rather than as a rational and moral agent. In contrast, Triki reviews the contemporary global order as one based on domination and inequality, maintaining that globalization has contributed to exclusion, poverty, and conflict. He rejects the "clash of civilizations" thesis, arguing instead that the real crisis lies in the mechanisms by which the world is organized rather than in conflicts between cultures.
The book also addresses questions of identity in the age of globalization, emphasizing that the central challenge is achieving peaceful coexistence among diverse peoples and cultures. It concludes that the world is facing a profound crisis of values and global governance, one that requires moving beyond systems of domination and developing a new framework based on dialogue, mutual respect, and cooperation among civilizations and societies.
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