Latest news with #SørenKierkegaard
News18
02-08-2025
- Business
- News18
Debunking The ‘Dead Economy' Falsehood: India's Vibrant Rise Rattles Naysayers
Last Updated: Global observers should pay close attention to India and learn from it as it marches ahead, redefining what a vibrant and innovative economy means in the 21st century The narrative of labelling India's economy as 'dead" is not just disingenuous and biased; it is also fundamentally flawed and disconnected from economic reality. India's economy today is vibrant and resilient, and this laboured and contrived narrative of doom overlooks India's explosive growth and chart-topping rankings. India is, in fact, experiencing a 'Goldilocks moment" of balanced and high growth, low inflation, and remarkable demographic dividends. Such rhetoric, often peddled by critics with vested interests through outdated lenses, ignores the avalanche of data that highlights India as a beacon of resilience and growth. As the world's fourth-largest economy ($4.30 trillion in 2025) and third in purchasing power parity (PPP) ($16 trillion), India is thriving. India's story is also one of triumph, lifting 250 million people from extreme poverty since 2014, and Ayushman Bharat (healthcare for 500 million), while launching audacious space missions, demonstrating that progress is multifaceted and undeniable. This duality, eradicating poverty while pioneering space, defies simplistic labels. As Søren Kierkegaard said, 'There are two ways to be fooled. One is to believe what isn't true; the other is to refuse to believe what is true." Let's examine the growth narrative itself. With a GDP growth rate of 8.2% for the fiscal year 2023-24, India has solidified its position as the fastest-growing major economy in the world, surpassing China (5.2%), the US (2.7%), and the EU (0.7%). The IMF forecasts 6.4% growth for 2025 and 2026, maintaining India's status as the fastest-growing major economy. Nominal GDP increased by 115%, from $2.04 trillion in 2014 to $4.30 trillion in 2025, overtaking the UK (2022) and Japan (2025) to rank as the 4th largest economy globally. In PPP terms, India accounts for 9% of the global GDP and has contributed 16.1% to growth over the past decade. These achievements are not mere coincidences; they reflect reforms such as GST (Rs 20.18 lakh crore collections in FY24) and PLI schemes (Rs 12.5 lakh crore production, 8 lakh jobs). The PLI scheme alone has attracted substantial global investments into key sectors such as electronics, pharmaceuticals, automobiles, and textiles, fundamentally transforming India's manufacturing capabilities. Apple's remarkable expansion in India, turning the country into a major hub for iPhone production, is strong proof of India's effective policy implementation. Biased critics change goalposts by ignoring PPP strength; India's $12,000 PPP per capita places it ahead of many peers in real purchasing power. They overlook important global rankings: 4th in forex reserves, 7th in gold reserves, 3rd in startup ecosystem, and 2nd in mobile phone manufacturing. India's low debt-to-GDP ratio (82%) starkly contrasts with over 100% in major economies, highlighting fiscal health. India is poised to accelerate and is projected to reach $5 trillion by 2027 (overtaking Germany for third place). Viksit Bharat envisions $30+ trillion by 2047 with a per capita income of over $18,000. As W. Edwards Deming said, 'In God we trust; all others bring data." This pace of growth underscores key strengths: India's increasing domestic consumption, driven by a young population and a rapidly growing middle class. With over 65% of its population under 35, India's demographic profile provides a significant demographic dividend that most other large economies cannot rival. This young workforce is boosting not only domestic spending but also innovation, entrepreneurial efforts, and productivity gains across various sectors. Equally noteworthy are India's advancements in frontier technologies and space exploration, demonstrated by ambitious missions such as Chandrayaan and Gaganyaan. The successful Chandrayaan-3 mission, which made India the first nation to land near the lunar south pole, and the upcoming Gaganyaan mission highlight India's emerging leadership in space science and technology. These achievements are not just symbolic successes; they showcase real capabilities in innovation, R&D, and technology, which are vital for future economic competitiveness. Looking ahead, India is thriving and poised for even greater achievements. By 2027, India is projected to leapfrog ahead, becoming the world's third-largest economy, surpassing Germany. By harnessing innovation, technology, strategic policy interventions, and its unparalleled demographic advantage, India is rapidly progressing towards the ambitious goal of becoming a developed nation, Viksit Bharat, by 2047. In conclusion, labelling India's economy as 'dead" is entirely incorrect and shows either egregious ignorance or intentional bias. India's economic story is one of extraordinary resilience, impressive growth, and immense potential. Instead of undermining its prospects, global observers should pay close attention to India and learn from it as it marches ahead, redefining what a vibrant, inclusive, and innovative economy means in the 21st century. top videos View all As Prime Minister Narendra Modi has said, 'यही समय है, सही समय है, भारत का अनमोल समय है." (This is the time, this is the right time. This is India's precious time). The author is an angel investor and startup mentor for the Atal Innovation Mission, Government of India, and the Atal Incubation Centre-Rambhau Mhalgi Prabhodhini. He is presently the Convenor (Western Maharashtra) of the BJP Intellectual Cell and has recently co-edited the book Modi's North East Story. Views expressed in the above piece are personal and solely those of the author. They do not necessarily reflect News18's views. tags : donald trump germany pm narendra modi United states view comments Location : New Delhi, India, India First Published: August 02, 2025, 15:48 IST News opinion Opinion | Debunking The 'Dead Economy' Falsehood: India's Vibrant Rise Rattles Naysayers Disclaimer: Comments reflect users' views, not News18's. Please keep discussions respectful and constructive. Abusive, defamatory, or illegal comments will be removed. News18 may disable any comment at its discretion. By posting, you agree to our Terms of Use and Privacy Policy.
The Guardian
18-07-2025
- General
- The Guardian
The Rev John Heywood Thomas obituary
My friend and former colleague John Heywood Thomas, who has died aged 98, came from humble beginnings to become a theologian of international standing. As well as being a scholar of note, in particular of the Danish philosopher Søren Kierkegaard and the German-American theologian Paul Tillich, John provided great encouragement to younger academics, especially those teaching and writing in Welsh. Proud of his roots, he frequently attended the National Eisteddfod, was appointed to the Gorsedd of Bards in 1972 and elected fellow of the Learned Society of Wales in 2012. Born near Llanelli, one of the four children of Ann (nee Morris) and her husband, David Thomas, a blacksmith, John went to the local boys' grammar school. He studied philosophy at the University College of Wales, Aberystwyth (now Aberystwyth University), graduating in 1947, then theology at the Presbyterian College, Carmarthen, gaining a BD in philosophy of religion and Christian doctrine. Early interest in existentialism and its relationship with theology was first pursued as a Fletcher scholar at Cheshunt College, Cambridge (1950-52), where he undertook an analysis of the work of Kierkegaard. His studies continued in Copenhagen, enabled by a grant from the Swenson-Kierkegaard memorial fund. A monograph, Subjectivity and Paradox, was published in 1957. As Mills fellow, he studied at the Union Theological Seminary, New York (1952-53), under Tillich, who referred to John as 'my logical critic'. A further monograph, one of the first to interpret and critique his former teacher's work, Paul Tillich: An Appraisal, appeared in 1963. In 1965, John was awarded a doctor of divinity degree by the University of Wales, on the basis of his published work. Though ordained in 1952 at his home church, Bryn Chapel, Llanelli, John pursued his vocation in theological education. He taught scripture at the grammar school in Newcastle Emlyn, in west Wales (1954-55), before undertaking a research fellowship at Durham University (1955-57), a lectureship in the philosophy of religion at the University of Manchester (1957-65), and a readership in divinity at Durham (1964-74). His final appointment came as professor and head of the department of theology at Nottingham University (1974-92). A special career highlight for John was to facilitate cooperation between Durham University and Ushaw College – the Roman Catholic seminary near the city – supporting seminarians with their studies at the university. In retirement from 1992, John lived at Menai Bridge and gave distinguished service as honorary professor at the University of Wales, Bangor (now Bangor University), which is where we met, as well as to the philosophical and theological sections of its Guild of Graduates. Despite his achievements, he remained humble and generous; on relocating to Bonvilston in the Vale of Glamorgan in 1999, he served as honorary minister at Trehill Presbyterian Church of Wales. He married Mair Evans, also from Llanelli, in 1953. She died in 2021, followed by the untimely death of their only child, the journalist and broadcaster Nicola Heywood-Thomas, in 2023.
Express Tribune
03-04-2025
- Science
- Express Tribune
'God of gaps': singularity and the divine
Listen to article "But God who creates out of nothing, who Almightily takes from 'nothing' and says, 'Be', lovingly adjoins, 'Be something even in apposition to me'. Marvelous love, even His omnipotence is under the sway of love!"— Søren Kierkegaard (181355) At the threshold of all scientific discovery lies an abyss of uncertainty — deep, dark, and echoing with questions no instrument can measure, no equation can tame. As one ventures further into the realms of modern cosmology, quantum theory, and even life sciences, the ultimate origin of things seems not only hidden, but perhaps fundamentally veiled. Metaphysics, which deals with first principles, remains just as empty of answers on questions regarding being, knowing, identity, time and space, as it was centuries ago. The difference is that all the gaps that believing folks used to fill with God are now-a-days being confronted by the Western scientific community with a predisposition that any theory minus God will be entertained, and the God-option will not be entertained. For instance, in explaining the origin of the universe, the concept of a "singularity" — a point of infinite density and near zero space, from which all existence burst forth — is now commonplace in scientific discourse. Even when it is impossible to explain wherefrom would come the force to push all matter into such a tiny originating place, what from was the singularity birthed? The prevailing answer, even among the most disciplined minds in the West, is often startlingly abstract: "Nothing." How can a rational intellect conclude that literally everything, came out of nothing? Here, we encounter a paradox not of faith, but of logic. The scientific mind, which demands causality for every effect, appears to suspend this demand at the very brink of the cosmos. It grants, as an exception, that the singularity needs no cause, no origin. Yet, that same mind dismisses the idea of a monkey spontaneously materialising before us from the void. Why? Because of our profound awareness — gained from science — of the complexity within a monkey, encoded in its DNA, structured in its neurology, orchestrated in its biology. Such order cannot come from chaos. And yet, the singularity, infinitely more complex, is allowed to arise from nothing? The Quran reminds us that the universe is much more complex than the complexities we find close to us: "Surely the creation of the heavens and the earth is greater than the creation of mankind; but most of mankind know not." Al Ghaffir 40:57 This contradiction reveals a profound philosophical bias. The scientific method — precise, skeptical, grounded in observation — loses its footing when dealing with the unobservable. It begins to indulge in what can only be described as imaginative metaphysics, cloaked in mathematical abstractions. Suddenly, chaos can birth the whole of the cosmos, and spontaneity is crowned with creative power. We must ask: Is this not a form of philosophical escapism? A metaphysical leap dressed in scientific robes? Because in retrospect singularity from 'nothing' is not a mere vacuum; it's a loaded term, full of potentiality, energy and unspoken laws and blueprints. Many thinkers today lean heavily toward models that avoid the need for a Creator — not out of evidence, but out of philosophical inclination. Thus, arise many contesting theories, like parallel universes, infinite regressions or quantum vacuums. These are not observations but conjectures, born not from the telescope or microscope, but simply from an unwillingness to accept the existence of a superintelligence that has made the universe from outside. Whether the universe emerged from a singularity, a quantum field, or a multiverse, we still confront the same mystery: Why is there something rather than nothing? The laws of physics may describe the how, but they never reach the why. And where physics runs out, philosophy begins. Herein lies the problem. When faced with the unknown, science sometimes becomes theology in disguise — a theology without a god, but no less absolutely dogmatic in faithfulness. The scientist seeks proof, but sadly, where there is none, theory becomes faith. This is evident in the theories of Stephen Hawking, who proposed the "no-boundary" model of the universe using imaginary time — a mathematical construct meant to remove the singularity and with it, the need for a beginning. By bending time through complex numbers, Hawking envisioned a cosmos without a starting point, finite but unbounded, much like the surface of a sphere. It is a beautiful idea, compelling and elegant. But it is also unproven. It is a theory not just of physics, but of desire — a desire for a self-contained universe, needing nothing beyond itself. It is a philosophical statement as much as a scientific one. So, we return to the "God of the Gaps"— often derided as a relic of pre-scientific thought. But perhaps this label is unjust. The true "God of the Gaps" is not invoked to plug ignorance with superstition, but to acknowledge the source of order, beauty, and consciousness. Not a temporary solution, but the grounding of all being. A God not of ignorance, but of origin. Life, itself a mystery science, has yet to penetrate fully. The emergence of consciousness, purpose, aesthetics and morality - all these resist reduction to atoms and energy. If we admit the existence of non-material realities, such as thought and love, why not also a transcendent thought-centre? A superintelligence, a Creator who not only started the process but sustains it? "Originator of the heavens and the earth. When He decrees a matter, He only says to it, 'Be,' and it is." Baqarah, 2:117 Occam's Razor also demands the abandonment of complexity; it suggests that a single, sufficient cause is better than an endless regress of inadequate ones. And what better candidate for a first cause than an uncaused, necessary Being, eternal and conscious? Science is indeed marvelous — mesmerising in its scope, elegant in its formulations. It has given us great power and insight. But it is only one lens among many. The human mind encompasses more: intuition, imagination, morality, faith. We are not merely observers — we are meaning-makers and our actions bring change and add in the reality we live in. We are also meaning-seekers, and in every heart lies the question of ultimate meaning; what is the truth behind all truths? In the end, the choice we have to make is not between science and non-science, but between believing one unknown or the other. It's not whether science can find God - but whether human reason can forsake the rationality of His existence forever.
