Rational Proofs Research Articles

How to Make Rational Arguments Practical and Extractable

We investigate proof systems where security holds against rational parties instead of malicious ones. Our starting point is the notion of rational arguments, a variant of rational proofs (Azar and Micali, STOC 2012) where security holds against rational adversaries that are also computationally bounded. Rational arguments are an interesting primitive because they generally allow for very efficient protocols, and in particular sublinear verification (i.e. where the Verifier does not have to read the entire input). In this paper we aim at narrowing the gap between literature on rational schemes and real world applications. Our contribution is two-fold. We provide the first construction of rational arguments for the class of polynomial computations that is practical (i.e., it can be applied to real-world computations on reasonably common hardware) and with logarithmic communication. Techniques-wise, we obtain this result through a compiler from information-theoretic protocols and rational proofs for polynomial evaluation. The latter could be of independent interest. As a second contribution, we propose a new notion of extractability for rational arguments. Through this notion we can obtain arguments where knowledge of a witness is incentivized (rather than incentivizing mere soundness). We show how our aforementioned compiler can also be applied to obtain efficient extractable rational arguments for N P .

On Averroes’ response to al-Ghazali’s critique of Falsafa interpretation of bodily resurrection

This article serves as an introduction to the translation of the section on bodily resurrection, from the book «The Incoherence of the Incoherence» (Tahāfut at-Tahāfut) of the peripatetic philosopher Ibn Rushd (Averroes, 1126–1198), written in response to the work of the theologian-asharite al-Ghazali (1058–1111) «The Incoherence of the Philosophers» (Tahāfut al-Falāsifa). The paper reveals the presentist-intellectualist intention of Falsafa eschatology; it also gives a compendium of the polemics of two thinkers around two related issues that are the rational proofs for the immateriality of the soul and its incorruptibility. Moreover, the research provides a brief summary of the section of the Ghazalian book regarding resurrection. The authors also disclose the connection between the book of Ibn Rushd and his earlier theological and polemical treatises «On the correlation between philosophy and religion» and «On the methods of proof for the principles of creed».The article is intended to serve as an introduction to the translation of the section on bodily resurrection, which concludes the book of the peripatetic philosopher Ibn Rushd (Averroes, 1126–1198) «The Inconsistency of Inconsistency», compiled in refutation of the critical treatise «The Inconsistency of the Teachings of the Philosophers» by the mutaqallimah-ash'arite al-Ghazali (1058–1111).

توحیدِربوبیت میں قرآن کا اسلوبِ بیان :ایک تجزیاتی مطالعہ

The concept of Tawheed, or the oneness of Allah, is central to Islamic beliefs. Within Tawheed, Tawheed Ruboobiyah t specifically emphasizes Allah's role as the supreme master and sustainer of all creation. This article examines how the Quran employs various rhetorical devices and linguistic techniques to reinforce this belief in the Lordship of Allah. By utilizing different stylistic features such as metaphors, repetition, rhyme, and others, the Quran not only provides logical arguments for Tawheed Ruboobiyah, but also showcases the eloquence and literary artistry of the holy text. The combined use of rational proofs and aesthetic elements engages readers intellectually and emotionally, encouraging deep reflection on this profound theological concept. This article analyzes the key verses related to Tawheed Ruboobiyah, highlighting the effective use of language in conveying its meaning and significance. It demonstrates how the Quran's eloquence stems from both its substantive message and artistic expression, working in unison to firmly establish faith in the oneness and lordship of Allah.

DEMYSTIFYING THE ISLAMIC THOUGHT RECONCILIATION MODEL OF MULLAH SADRA'S TRANSCENDENT THEOSOPHY

Purpose: Transcendent theosophy or as known as Al-hikmah al-Muta’aliyah is the third school of Islamic philosophy founded by Mulla Sadra, and is the result of reconciliation of previous Islamic thoughts. This school is based on three main principles, namely: intellectual-intuition, rational proof, and Islamic sharia. The purpose of this paper was to uncover the reconciliation model of transcendent theosophy in reconciling various schools of Islamic thoughts, namely: traditional normative thought of Islamic sharia (Al-Qur’an and Sunnah), classical tradition of dialectical theology (Kalam science), Peripatetic Islamic philosophy, the teachings of Sunni Sufi represented by al-Gazali, Philosophy of Suhrawardi illumination, as well as the mystical thought of Ibn ‘Arabi. This paper is a text analysis research using qualitative-descriptive analysis methods, namely: identifying, understanding, and interpreting texts. The text is carefully and systematically described to clearly portray the synthetic model or reconciliation carried out by Mulla Sadra on several previous Islamic thoughts. The results of this study indicate that Mulla Sadra elaborated and harmonized various Islamic thoughts with “integrative-complementary” model, which embraced the construction of new Islamic philosophical thoughts known as “transcendent theosophy”. This paper suggests to conduct further studies to find a correct format in reconciling various schools of the recent Islamic understanding in order to eliminate the claim truth among Muslims.

A Refutation of the Sufis on the Creed of Indwelling and Union with the Divine

This study seeks to investigate the methodology of Sufi scholars in refuting the creed of Indwelling and Union with the Divine. This study also functions as an investigation into the creed itself by going through its textual and rational proofs, with an exposé of the main supporters of this creed and Sufi scholars’ refutations of them. And I conclude with the corpus of responses, most important of which are the Sufi refutations of the creed and the disavowal of everyone who asserts it Sufism- Indwelling and Union with the Divine – the Qur’an.

“Uṣūl Issues Premised Upon the Word of Allaah: ((Nor does he speak from [his own] inclination. * It is not but a revelation revealed)) [An-Najm: 3 – 4]”.

erhaps it is a known fact that the Science of Fundamentals of Jurisprudence (Uṣūl al-Fiqh) is among the most beneficial and noblest sciences, and among its greatest sources is the Qur’an and Sunnah, and Uṣūl issues derived from both, and since the Word of Allaah: ((Nor does he speak from [his own] inclination. * It is not but a revelation revealed)) [An-Najm: 3 – 4] is among the greatest verses in terms of its reference to several issues of Uṣūl, hence, the importance of investigating those issues. And the explanation of the strong correlation between the noble Qur’an and the science of Uṣūl al-Fiqh, and the topic of this research is: “Uṣūl Issues Premised Upon the Word of Allaah: ((Nor does he speak from [his own] inclination. * It is not but a revelation revealed)) [An-Najm: 3 – 4]”. And the nature of the research made it necessary that it be divided into: an introduction – which includes: the importance of the research, its problems, its objectives, previous studies, research plan, its methodology -, a preface, two topics: the first topic: on the reference of the two noble verses to the agreed upon proofs, and the second topic on the reference of the two noble verses to the ways of justification, and the conclusion, the bibliography. The researcher relied in his methodology on compiling the Uṣūl issues premised on the two verses from the books of Uṣūl and exegesis. And among the most important findings of the research include: That the legal texts takes precedence by the scholars of Uṣūl over rational proofs, and that there are issues of Uṣūl that are shared by the scholars of Uṣūl and the exegetes, and that issues of Uṣūl premised on the two glorious verses are found in the agreed upon proofs, and ways of inference. At the end of the research: the researcher enjoins all researchers on the fear of Almighty God and giving attention to the book of Allaah and the Sunnah of the prophet –peace and blessing upon him-, because both are full of Uṣūl issues that need investigation and study, and also writing on issues of maqaasid that were premised on the Sharī’ah texts, because they also worth being researched and studied.

Vahyin Bilimsel Temellendirme İmkânı

Müslüman düşüncesinde nübüvvet ve dinin diğer alanları ile ilgili klasik söylemler 19. ve 20. yüzyıllarda Batı kaynaklı felsefi düşüncelerin baskısı sebebiyle yeni bir söylemle dillendirilmeye başlanmıştır. Batı’nın pozitif bakış açısıyla İslam’a ve özelde nübüvvetle ilgili konulara yönelttiği eleştiri ve saldırıları karşısında yakın dönemdeki alimler nübüvvetin gerekliliğini ve nübüvvete duyulan ihtiyacı akli yönden ispatlamaya çalışmışlardır. Müslüman kültürde Allah’ın varlığı, evrenin ve varlıkların O’nun tarafından yaratıldığı olgusu akli delillerin yanında birçok bilimsel delille kanıtlanmaya çalışılmış olmasına karşın, nübüvvetin ve vayhin bilimsel delillerle ispatlama girişimleri ender görülen durumlardandır. Özellikle inanç konularına yönelik bilimsel temellendirme çalışması doğu kültürünün gündeminde yer almayan önemli ve cesur bir girişim olarak da görülmüştür. 19. yüzyıl Batı bilim insanlarının ve filozoflarının ruh ve benzeri konularda yaptıkları deneysel çalışmalar, hipnoz, manyetizma, dahilik, canlılar arasındaki iletişim ve içgüdü gibi konulardaki bilimsel açıklamalar, Müslüman düşünürlerin elini güçlendirmiş, vahyin bilimsel açıdan ispatlanabileceği girişimlerine sevk etmiştir. Bu çalışmada vahyin bilimsel temellendirme imkanı incelenmiştir. Batının pozitivist ve materyalist düşüncesinin maneviyata yönelik tehditkâr faaliyetlerinin özellikle İslam’a yönelik şüphe ve ithamları karşısında bir savunma refleksi olarak Yeni İlmi Kelam döneminde birçok ilmi faaliyetin üretildiği görülmektedir. Müslüman düşünürlerin Batı kültür ve bilimine karşı dönemin inanç sorunlarını çözme kapsamında vahyi faklı yorumlamaları İslâm düşüncesine yapılmış özgün katkı olarak değerlendirilebilir. Bu açıdan çalışmanın kapsamı Yeni İlmi Kelam dönemi ile sınırlandırılmıştır. Araştırmada Ferid Vecdî (öl. 1954) ve onun çağdaşı bazı düşünürler çerçevesinde vahye ilişkin farklı yaklaşımları, vahyin bilimsel olarak kanıtlama iddiaları ele alınmış ve değerlendirilmiştir. Bu dönemde düşünürler vahiy olgusuna farklı yorumlar getirmişlerdir. Bu çalışmada Batı eksenli tazyiklerin Müslüman düşünürlerde oluşturduğu etkinin değerlendirilmesi yapılmıştır. Dolayısıyla bu çalışmanın ilgili dönemde vahyin sadece bu çerçevede ele alındığına dair bir iddiasının olmadığını belirtmek isteriz. Ayrıca çalışmada Kelam tarihinde duraklama ve gerileme döneminin akabinde yeni bir canlılığın gözlemlendiği Yeni İlmi Kelam döneminin fikri yapısının çeşitliliğinin ve söz konusu farklı girişimin bağlamının sergilenmesi de hedeflenmiştir. Araştırmanın sonucunda materyalist düşünürler tarafından ileri sürülen iddialara verilen cevaplarda Batılı düşünürlerin metodunun kullandığı görülmektedir. Nübüvvet, vahiy gibi birçok konuda ileri sürülen tezler, yine o tezlerin delilleriyle çürütülmeye çalışılmıştır. Bu dönemde peygamberlere gönderilen özel vahiyden ziyade, vahyin bir olgu olarak ele alındığını ve bilimsel temellendirme gayreti içerisinde olunduğu anlaşılmaktadır. Vecdî gibi düşünürlerin vahiy türü konuların bilimsel temellendirilmesi adına genel kabul görmeyen ve hâlihazırda savunulan teoriden öteye geçmeyen görüşlere sarıldıkları ve Batı kaynaklı bilgiyi bilim olarak algılayıp zaman zaman aşırı yorumlarda bulundukları görülmüştür. Nübüvvet ve vahyin bilimsel açıdan ele alınması, nübüvvet-medeniyet ilişkisine sosyolojik yaklaşım sergilenmesi, gelişen Batı kültür ve bilimine karşı İslâmi öğretilerin yeniden yorumlanması ve günün sorunlarına çözüm üretilmesi açısından bu tür girişimlerin İslâm düşüncesine yapılan özgün katkılar olarak değerlendirilebilir.

Muslim saints contested: Ibn Taymiyya’s critique of al-Qushayrī’s Risāla

Abstract This article analyses Ibn Taymiyya’s neglected commentary on ʿAbū al-Qāsim al-Qushayrī ’s Epistle on Sufism (al-Risāla al-Qushayriyya fī ʿilm al-taṣawwuf), in which he wages several intellectual battles simultaneously: with Ashʿarī theologians of earlier centuries, such as al-Qushayrī himself; with his Ashʿarī contemporaries like Ibn Jahbal al-Kilābī; and with advocates in Damascus and Cairo of Ibn al-ʿArabī’s monistic teachings. Ibn Taymiyya deploys a set of historical and discursive arguments rooted in the early Sufi historiography to argue that both Ashaʿrīs and monistic-minded Sufis do not have a rightful claim to the heritage of the early Sufi authorities. In the struggle to define ‘Islamic orthodoxy’, Ashaʿrīs and Ḥanbalīs evince two radically different approaches to Sufi sayings. Al-Qushayrī and Ibn Jahbal affirm the harmony between Sufi utterances and the rational proofs of speculative theology (kalām), while, in stark contrast, Ibn Taymiyya accentuates their ascetic-mystical connotations. This Ḥanbalī–Ashʿarī debate comprised two conflicting attitudes to the notion of ‘Muslim sainthood’ (wilāya): the Ashʿarīs insisted that early Sufi saintly figures (awliyāʾ) mastered the principles of kalām in order to explain the nature of God to different classes of the Muslim community, while Ibn Taymiyya believed that this type of theological reasoning undermined the very foundations of the spiritual teachings of the early Sufis and retarded the spiritual growth of those who undertook the Sufi path. These polemical exchanges demonstrate that Sufi figures, concepts, images, and texts became central to the articulation of theological arguments during the early Mamluk sultanate.

The Strategy of Conviction and its Semantic Functions in Talal Al-Joneibi's Poetry

Conviction is linguistic connecting act to convey the message from the sender to the receiver to affect his behavior and subjecting the proposed idea. Poets have used conventions to affect on the readers and their interactions with the text. from these poets we found Talal Al-Joneibi, in terms of his field of systematic behavior, successfull in using conviction in his texts. He watches over emotional and psychological areas of his readers. And this shows his expertis in knowing the psychology of the reader and also using ways of conviction that affect the reader's behavior. This descriptive analytical study focuses on the ways of conviction in Al-Joneibi's poetry book "Emirates in heart". The research concludes that the poet cares about strategies and speech technicalities to excite the reader to get affected by the displayed perspective. He also tries to convince the reader and affect him through a discoursal language based on rational proofs and logical reasons to reach the desirable purpose.

Dialectics of Silence for a Time of Crisis: Rethinking the Visionary Insights of Michel Serres and Simone Weil

Abstract This paper examines the figure of silence in the works of Michel Serres and Simone Weil. It argues that, in the spirit of Serres and Weil, our time of crisis calls not for a short-term response, but for long-term engagement in a dialectics of silence: the dialogical movement between the silencing of institutions and the attentive silence of visionary insights. Such dialectics can revalidate the value of institutional silencing if based on solid rational proof (rebutting so-called visionary ideas that are baseless) while simultaneously showing the value of visionary ideas that rightfully combat problematic institutional silencing. Especially in this current moment, in which science and scientific propositions are relentlessly questioned, there is a need to lean into silence so as to promote a productive dialogue that regains trust in proven scientific ideas and institutions while allowing visionary insights their place as well, provided that we are willing to test them.

Moscow Jadid: Theological and Legal Views of Imam ‘Abdulwadud Fattahetdinov (1882–1954)

The article for the first time describes the theological and legal views of a famous Moscow imam ‘Abdulwadud Fattaheddinov’ (1882–1954), identifi ed on the basis of analysis of one of his publications in “Shura” Journal. Presenting a detailed critique of two Qadimist fatwas, it quite vividly characterizes its author as a consistent progressive man who denies blind imitation of tradition in matters of religion, who calls for modern rational proofs of Islamic truths and explanations of the Quran, the author comes as a supporter of a principle of “Sharia goals” and a defender of women’s rights. At the same time, the theologian bases his fatwa-making not only on his own interpretation of the sacred primary sources, but also appeals to classical works of a traditional for Tatars Hanafi madhhab. The research for the first time among Russian Muslims coveys the need for the translation of Quran and other Islamic literature into Russian. The paper also reports the unknown fact of the fi rst neophyte Muslims appearance in Russia just after granting freedom of conscience by the Provisional Government in July 1917.

Evaluating of Māturīdī’s Opinions About Existence of Angels

Existences in Kalām’s literature are divided into two; the Eternal without beginning of existence and subsequently occurring the existent in time. The Eternal is Allah himself, who does not have the characteristics of creation, being later, or being born. The existent in time is everything except Allah. The existent in time existences are examined in two parts as latīf (transparent) and kasīf (solid). The kasīf existences that make up the universe we live in are divided into two clusters: live and lifeless; lifelesses are also divided into two subsets in the form of liquid-solid. It is out of the question to discuss their existence because the physical senses can just perceive these. Latīf existences that make up the invisible universe are divided as ulwī (lofty) and suflī (servile). Angels are under the ulvī division. There are disputes about existence of angels because angels don’t appear as kāsīf existences. Angels are beings of the invisible universe; they cannot be perceived by our senses. Therefore, positive sciences, which come to a conclusion with experiment and experience, are not concerned with the existence and absence of angels. We reach information about them from the Qur’ān and the hadiths. To believe in the existence of angels in the Qur’ān is considered among the principles of faith. In addition, without being under any influence, sound mind judges the existence of angels. Believing in the existence of Angels is fixed by texts, but while some alims are trying to prove their existence with rational proofs, some think that the text evidence proves their existence. In this rescript, Abū Mansūr al-Māturīdī’s (d. 333/944) books named Kitāb al-Tawhīd’s and Ta’wīlāt al-Qur’ān were taken into the center, and his view on the existence of angels was discussed. Our study aims to determine where Māturīdī places the angels in the hierarchy of existence, how he describes their existence, what views he has about their nature, and with what evidence he proves their existence. Māturīdī argues that there are many jawhars that we cannot see like angels, but whose existence we believe, and he states that Allah has not given humans the power to see the things of the invisible universe in the life of this world. He points out that the failure to see angels is not enough to judge their absence, and he reveals his opinion with rational inference. While proving the existence of angels, it also clarifies the subject by giving examples from the versicles. How Māturīdī proved the existence of angels is the main subject of this study.

Competing Narratives in the Russell-Copleston Debate

In 1948, Bertrand Russell and Frederick Copleston entertained us with a radiophonic debate, on the BBC, concerning the rational proofs of God’s existence. This debate is primarily a product of Authors’ mindset. In this sense, every argument on each side presupposes a universal reason from which human intellect can grasp a certain degree of truth. Therefore, we would expect that the debate 75 years old to be outdated. Or maybe, Russell’s agnostic position could, at first sight, seem to be more aligned with a contemporary post-modern mindset than Copleston’s theism. However, we disagree with the aforementioned thesis. We will not argue that Copleston won the debate by means of reason alone. We will rather show that both positions emerge from different ontologies. And these ones are intertwined with specific narratives and its respective ways of life. For that matter, the Russell-Copleston debate substantiates the thesis of Radical Orthodoxy. Deep down, John Milbank’s “ontology of peace,” as opposed to the Nietzschean nihilism, emerges from this debate. In this sense, while Copleston’s argumentation grounds this narrative on an ontology of peace, Russell tends to follow in a nihilism capable of destroying the communion between different persons. In this sense, the debate is still up to date.

Unity in multiplicity: The mystical unity of existence in Mulla Sadra's Al-Shawahid Al-Rububiyyah

Mystics from all religions have spoken about a unity in existence. They clearly state that there is really only one being that exists in this Universe, i.e. the Absolute. At the same time, they have not denied the multiplicity of creatures that appear to us. These two statements seem to be apparently contradictory to one another. Ontology is a discipline that is concerned with existence. For this reason, they take these mystical utterances seriously and often discuss them in their philosophical investigations from various points of view. The mystics have usually not attempted to prove their claims using rational proofs. Rather, they primarily claim to have directly witnessed the unity of existence in their mystical visions. As a purely rational discipline, philosophy has made attempts to prove this contention of the mystics and to reconcile any apparent contradictions that might exist in their statements. One of the philosophers who made great progress in this area was Mulla Sadra. Mulla Sadra was of the opinion that it is indeed possible to prove that it is only God that truly exists in the Universe without this contradicting the existence of His creatures. He was of the opinion that this unity manifests itself at two levels of being. At a higher level, there is a multiplicity in unity and a lower level there is a unity in multiplicity. Mulla Sadra proves the higher level of unity using a philosophical principle called the Principle of the Simple Reality. He affirms the lower level of unity using the idea that the existence of an effect is a copulative being with respect to its cause. At the same time, Mulla Sadra affirms that both of these levels of existence are levels of one individual being. This paper seeks to explain the second dimension of Mulla Sadra's theory of the unity of being (i.e. the station of unity in multiplicity) as he described it in his famous philosophical treatise, al-Shawahid al-Rububiyyah.

Multiplicity in unity: The mystical unity of existence in Mulla Sadra's al-Shawahid al-Rububiyyah

Mystics from all religions have spoken about a unity in existence. They clearly state that there is really only one being that exists in this Universe, i.e. God. At the same time, they have not denied the multiplicity of creatures that appear to us. These two apparently contradictory statements seem to be apparently contradictory to one another. Metaphysics is a discipline that is concerned with existence. For this reason, they take these mystical utterances seriously and often discuss them in their philosophical investigations from various points of view. The mystics have not attempted to prove their claims using rational proofs. Rather, they claim to have directly witnessed the unity of existence in their mystical visions. As a purely rational discipline, philosophy has made attempts to prove this claim of the mystics and to reconcile any apparent contradictions that might exist in their statements. One of the philosophers who made great progress in this area was Mulla Sadra. Mulla Sadra was of the opinion that it is indeed possible to prove that it is only God that truly exists in the Universe with this contradicting the existence of His creatures. He was of the opinion that this unity manifests itself at two levels of being. At a higher level, there is a multiplicity in unity and, at a lower one, there is a unity in multiplicity. Mulla Sadra proves the higher level of unity using a philosophical principle called the Principle of the Simple Reality. He proves the lower level of unity using the idea that the existence of an effect is a copulative being with respect to its cause. At the same time, Mulla Sadra affirms that both of these levels of existence are levels of one individual being. This paper seeks to explain Mulla Sadra's theory of the unity of being at the level of multiplicity in unity as he described it in his famous philosophical treatise, al-Shawahid al-Rububiyyah.

Эпистемология «естественной религии» Д. Юма: скрытые парадоксы

The article examines the paradoxes of the concept of “natural religion” by D. Hume, which arose as a result of his application of the method of radical skepticism to the subjects of religious faith. It is shown that the analysis of D. Hume is a movement from the original theses of a skeptical nature – to theses that coincide with traditional views. The main paradox of his concept is that the impossibility of rational proofs of knowledge of anything (including knowledge of the existence of God) leads to the fact that the basic epistemological category of D. Hume is the category of faith (belief). This, in turn, leads to the disappearance of fundamental differences between what is commonly called “positive” (scientific) knowledge and religious faith. Moreover, in this case, it is religious faith that turns out to be a kind of “model” of any knowledge as such. The merit of D. Hume in clarifying this question is that he clearly pointed out the illegality of separating the representation from the judgment and conclusion in acts of knowledge – and returning reflection to their primary unity in the real experience of consciousness.

Editors' Review and Introduction: Models of Rational Proof in Criminal Law.

Decisions concerning proof of facts in criminal law must be rational because of what is at stake, but the decision-making process must also be cognitively feasible because of cognitive limitations, and it must obey the relevant legal-procedural constraints. In this topic three approaches to rational reasoning about evidence in criminal law are compared in light of these demands: arguments, probabilities, and scenarios. This is done in six case studies in which different authors analyze a manslaughter case from different theoretical perspectives, plus four commentaries on these case studies. The aim of this topic is to obtain more insight into how the different approaches can be applied in a legal context. This will advance the discussion on rational reasoning about evidence in law and will contribute more widely to cognitive science on a number of topics, including the value of probabilistic accounts of cognition and the problem of dealing with cognitive biases in reasoning under uncertainty in practical contexts.

Introduction to Volume 12, Issue 4 of topiCS

Introduction to Volume 12, Issue 4 of <i>topiCS</i>

DIGITAL TECHNOLOGY AND COSTUME DESIGN IN ANIMATION: A STRUCTURALIST READING OF PETER DEL’S FROZEN

The deployment of digital technology to create captivating spectacles in films has reflected the boundlessness of man’s ingenuity in recreating his world. Such creativity reflects considerably in the fluidity of using the computer to generate human concepts of the role of costume grounded on theatrical system in animation. The world of animation is always synergized with marvels that defy the rational proofs for objectivity in the human world. This paper evaluates the use of digital technology to generate costume design to reflect the system of human thought in animation using Peter Del Velcho’s Frozen as paradigm. The paper uses qualitative research method to examine facts and bases its argument on Structuralism. Findings show that costume functions as a system in theatrical and film productions. In animation, the insight of human imagination through costume design is easily brought to bear, and the reality of creativity to man is ingrained in communication through captivating pictorials without impairment. Costume design can be generated from computer through knowledge and expertise. With the knowledge of computer, especially in the academic environment, unlimited streams of creativity may unfold to support the reality of entrepreneurial schemes in the society. When a costume is designed to conform to the order of a design system within a system of thought to pass on information, any medium can function as a dependable conduit to communicate.

DIGITAL TECHNOLOGY AND COSTUME DESIGN IN ANIMATTION: A STRUCTURALIST READING OF PETER DEL’S FROZEN

The deployment of digital technology to create captivating spectacles in films has reflected the boundlessness of man’s ingenuity in recreating his world. Such creativity reflects considerably in the fluidity of using the computer to generate human concepts of the role of costume grounded on theatrical system in animation. The world of animation is always synergized with marvels that defy the rational proofs for objectivity in the human world. This paper evaluates the use of digital technology to generate costume design to reflect the system of human thought in animation using Peter Del Velcho’s Frozen as paradigm. The paper uses qualitative research method to examine facts and bases its argument on Structuralism. Findings show that costume functions as a system in theatrical and film productions. In animation, the insight of human imagination through costume design is easily brought to bear, and the reality of creativity to man is ingrained in communication through captivating pictorials without impairment. Costume design can be generated from computer through knowledge and expertise. With the knowledge of computer, especially in the academic environment, unlimited streams of creativity may unfold to support the reality of entrepreneurial schemes in the society. When a costume is designed to conform to the order of a design system within a system of thought to pass on information, any medium can function as a dependable conduit to communicate.