Masana na Yamma suna da ra'ayoyi daban-daban game da tarihin tunaninsu, watau matakan da wayewar kansu da al'adunsu na zamani suka bi wajen fitowa, wanda ake kira 'Haskakawa' (Enlightenment) da 'Zamanantarwa' (Modernism). Wasu daga cikin Turawan sun raba tarihi zuwa zamani uku: Zamanin Da (Antiquity), Zamanin Tsakiya (Middle Ages) da Zamanin Zamani (Modern Age). Wannan rarrabuwa mai cikakken bayani ita ce mafi yaduwa. Wasu, kamar Morris Bishop a littafinsa The Middle Ages, sun tabbatar da cewa Zamanin Tsakiya ya fara ne da faduwar Roma, inda suka raba zamanin zuwa Zamanin Duhu (Dark Ages) da Babban Zamanin Tsakiya (High Middle Ages). Bishop ya dauki "29 ga Mayu, 1453", ranar da aka bude Konstantinofol, a matsayin daya daga cikin "ranakun juyawa" (hinge-dates) na tarihin Yamma, wanda ke nuna karshen Zamanin Tsakiya da farkon zamani na yanzu. A karshen Zamanin Tsakiya ko lokacin tsakiya, zamanin Farfadowa (renaissance), Gyara (reformation) da Hankali (reason) ya fara, kamar yadda Herbert Albert Laurens Fisher ya tabbatar a littafinsa mai juzu'i uku, A History of Europe. H. A. L. Fisher ya jaddada cewa ba abu ne mai sauki ga mai bincike ya tantance iyaka a tarihi tsakanin Zamanin Tsakiya da Zamanin Zamani ba. Daga cikin Turawan akwai wadanda suka yi cikakken bayani kan matakan da tunanin Yamma ya bi, kamar Will Durant a littafinsa The Story of Civilization, da Roland N. Stromberg a littafinsa European Intellectual History since 1789, inda Stromberg ya raba matakan zuwa Zamanin Tsakiya, lokacin Farfadowa (renaissance), lokacin Gyara (reformation) da lokacin Baroque. A cewar Stromberg, falsafar lokacin Baroque ita ce ta zamanin bayan Farfadowa, ko kuma daga wani bangare, zamanin bayan motsin Gyaran addini, wanda ya fara a kusan shekara ta 1570 CE kuma ya ci gaba bayan shekara ta 1650 CE. Stromberg ya kuma nuna karni na goma sha bakwai a matsayin zamanin hankali, "An girgiza Turai da matsanancin rikicin Gyaran addini, sai ta fito da farfadowar kimiyya da ilimi ta karni na goma sha bakwai." Stromberg ya ambaci Galileo, Newton, Descartes, Spinoza, Hobbes, Locke da Leibniz don tabbatar da cewa karni na sha bakwai miladiyya zamanin hankali ne. Sannan Stromberg ya yi farin ciki game da "wancan babin ban mamaki na tarihin ilimi, Hasken Zamani na karni na sha takwas", kafin ya koma kan yanayin akida na karni na sha tara miladiyya.

Westerners have varying views regarding the history of their thought i.e. stages of the emergence of their civilization and their modern culture, described as ‘Enlightenment’ and ‘Modernism.’ Some of the Westerners categorized history into three ages: Antiquity, the Middle Ages and the Modern Age. This comprehensive categorization is predominant. Others, like Morris Bishop in his book, The Middle Ages, assert that the Middle Ages began with the Fall of Rome, categorizing the ages into the Dark Ages and High Middle Ages. Bishop considered “the 29th of May 1453,” the day that Constantinople was opened, as one of the “hinge-dates” of Western history, “to mark the end of the Middle Ages and the beginning of modern times.” By the end of Middle Ages or the medieval period, the age of renaissance, reformation and reason began, as asserted by Herbert Albert Laurens Fisher in his three-volume, A History of Europe. H. A. L. Fisher emphasized that it is not straightforward for the researcher to determine the delineation in history between the Middle and Modern Ages. Amongst the Westerners, there are those who elaborate upon the stages that Western thought passed through, such as Will Durant in his The Story of Civilization, and Roland N. Stromberg in his book, European Intellectual History since 1789, in which Stromberg divided the stages into the Middle Ages, the renaissance period, the reformation period and the Baroque period. According to Stromberg, the philosophy of the Baroque period is that of the post-renaissance era, or from another perspective, it is the era of the post­ religious reformation movement, beginning in approximately on the year 1570 CE and continued beyond 1650 CE. Stromberg then highlights the seventeenth century as an age of reasoning, “Battered by the terrific crisis of the Reformation, Europe came up with the scientific and intellectual renaissance of the seventeenth century.” Stromberg cites Galileo, Newton, Descartes, Spinoza, Hobbes, Locke and Leibniz to assert that the seventeenth century CE was the age of reasoning. Stromberg enthuses then of “that extraordinary chapter of intellectual history, the eighteenth century Enlightenment,” before speaking of the ideological character of the nineteenth century CE.

Zamanin Haske (Faransanci: Siècle des Lumières) kalma ce da ake amfani da ita wajen bayyana falsafar da ta yi galaba a Turai a karni na goma sha takwas miladiyya, tun daga shekara ta 1715 zuwa 1789 miladiyya, musamman a Faransa, Ingila da Jamus. Saboda haka, masanin tarihin Faransa Pierre Chaunu, marubucin littafin The Civilization of Europe of Enlightenment (Faransanci: La civilisation de l'Europe des Lumières), ya yi magana game da hasken Turai ta harsuna uku, bisa tsari na muhimmanci: Faransanci, Ingilishi da Jamusanci. Bryan S. Turner a cikin littafinsa The Cambridge Dictionary of Sociology ya bayyana game da Haske cewa "A al'adar yammacin duniya, Haske (eclaircissement, aufklärung) yana nufin tsarin zama mai hankali a tunani da aiki. Yana iya zama na mutum ɗaya ko na dukkan al'umma. Ko ta wace hanya, ana kwatanta hankali a matsayin haske da ke haskaka fahimta da kawar da duhun jahilci da camfi."

The Age of Enlightenment (French: Siecle des Lumieres) is the terminology used to express the philosophy that prevailed in Europe in the eighteenth century CE, from 1715 to 1789 CE, specifically in France, English and Germany. Thus, the French historian Pierre Chaunu, author of The Civilization of Europe of Enlightenment (French: La civilisation de I'Europe des Lumieres) spoke of the enlightenment of Europe, in three languages, ordered by significance as French, English and German. Bryan S. Turner’s The Cambridge Dictionary of Sociology states regarding Enlightenment that “In the western tradition, Enlightenment (eclaircissement, aufklarung) refers to the process of becoming rational in thought and action. It can be individual or society-wide. Either way, reason is figured as a light that illuminates the understanding and dispels the darkness of ignorance and superstition.”.

Roland N. Stromberg yana bayyana tsananin muhawara a lokacin Haskakawa (Enlightenment), a cikin littafinsa European Intellectual History Since 1789, inda yake magana kan waɗanda suka rungumi "anticlericalism na deistic" (adawa da malamai ta fuskar deism), kuma yana kwatanta ra'ayin William James da cewa: "Tatsuniyoyi ko tunanin da addinai ke bayyana kansu a zahiri ba su ne ginshiƙi ba; su ne kawai bawon addini. Abin da ke tushe shi ne ilhamar yin imani, da buƙatar ruhin ɗan adam na bayyana kansa."

Roland N. Stromberg depicts the intense debate during the Enlightenment, European Intellectual History Since 1789, referring to those who adopted “deistic anticlericalism” as well as describing William James’ viewpoint as “the various myths or conceptualizations in which religions are objectively embodied are not fundamental; they are the mere husks of religion. What is basic is the instinct to believe, the need for the human spirit to express itself.”.

Gunnar Skirbekk da Nils Gilje sun rubuta a cikin littafinsu, A History of Western Thought from Ancient Greece to the Twentieth Century, cewa: "Zamanin Haskakawa (Enlightenment) don haka ya kasance da kyakkyawan fata na ci gaba a cikin tsakiyar ajin da ke fadada: sabon farkawar amincewa da hankali da kuma da mutum. Akwai wani Almasihanci na boko, inda hankali ya maye gurbin Linjila. Ta taimakon hankali, mutum zai gano tushen gaskiyar lamari da samun ci gaban abin duniya. Mutum zai zama mai cin gashin kansa a hankali, yana watsi da iko marar tushe da kuma kulawar tiyoloji. An 'yantar da tunani saboda mutum ya ji kansa mai mulkin kansa kuma mai zaman kansa daga wahayi da al'ada. Rashin imani ya zama abin so."

Gunnar Skirbekk and Nils Gilje wrote in their book, A History of Western Thought from Ancient Greece to the Twentieth Century, “The period of the Enlightenment was thus marked by progressive optimism within the expanding middle class: a newly awakened confidence in reason and in man. There was a secularized Messianism, in which reason supplanted the Gospel. By the aid of reason, man would now uncover the innermost essence of reality and achieve material progress. Man would gradually become autonomous, dispensing with groundless authority and theological tutelage. Thought was liberated because man felt himself to be self-governed and independent of revelation and tradition. Atheism became fashionable.”.

Ra'ayin Haske (Enlightenment) a tunanin Yammaci yana da alaka da ra'ayin zamani (modernity). Akwai wadanda suke ganin cewa Haske ya zama gabatarwa ga zamani. Akwai wadanda suke ganin cewa dukkansu suna nufin abu daya. Akwai kuma wadanda suke ganin cewa Haske ya fito ne daga zamani. Akwai wadanda suke cewa kalmar Haske tana bayyana tunanin da ya haskaka duhun Yamma da hasken hankali da ilimi. Dangane da zamani kuwa, shi ne bayanin tunanin da ya kawo zamanantar da ilimi da hanyoyinsa, a matsayin karya tsohuwar al'ada.

The concept of Enlightenment in the Western thought is interconnected to the concept of modernity. There are those who consider Enlightenment a precursor to modernity. There are those who consider both to be synonymous. There are those who view that enlightenment emerged from modernity. There are those who say the term enlightenment is a description of a thought that enlightened the darkness of the West, with the light of reason and knowledge. As for modernity, it is the description of the thought that introduced contemporariness in its knowledge and methods, in a break from antiquity.

Ba tare da la'akari da ra'ayoyi daban-daban ba, tushe da ginshiƙin zamani shi ne kawar da addini, ko mayar da shi gefe, ko raba shi da rayuwa, kamar yadda ya bayyana a matsayin masanin falsafar Jamus Martin Heidegger, kuma hakan yana daidai da Haskakawa (Enlightenment). Wannan kuma yana nuna cewa zamani da Haskakawa duka suna bayyana abu ɗaya ne. Masanin ilimin zamantakewar al'umma na Faransa Alain Touraine ya ce a cikin littafinsa Critique of Modernity (Faransanci: Critique de la modernite): "Ra'ayin zamani yana sa kimiyya, maimakon Allah, ta zama tsakiyar al'umma, kuma a mafi kyau yana mayar da imani na addini zuwa cikin ruhin rayuwa. Wannan yana a gefe ɗaya, a ɗayan gefen kuma, kasancewar aikace-aikacen fasaha na kimiyya kawai ba ya ba mu damar kiran al'umma da ta zamani. Dole ne a kuma kare ayyukan ilimi daga duka farfagandar siyasa da imanin addini... don haka ra'ayin zamani yana da alaƙa sosai da na hankalta (rationalization)."

Irrespective of the various theories, the foundation and cornerstone of modernity is religion’s abolition, sidelining or separation from life, exemplified in the stance of the German philosopher Martin Heidegger, and it is in accordance with Enlightenment. This also indicates that both modernity and Enlightenment are a description of the same phenomenon. The French sociologist Alain Touraine says in his Critique of Modernity (French: Critique de la modernite) that, “The idea of modernity makes science, rather than God, central to society, and at best relegates religious beliefs to the inner realm of life. This is on one side and on the other side, the mere presence of technological applications of science does not allow us to speak of a modern society. Intellectual activity must also be protected from both political propaganda and religious beliefs... the idea of modernity is therefore closely associated with that of rationalization.”.

Anan yanzu tambaya ta taso: Me ya sa tarihin tunanin Yamma, wanda ake kira Haskakawa (Enlightenment) da zamani (modernity), ke ta'allaka ne da batun ƙin yarda da addini, raba shi, nisantar da shi da kuma ware shi?

Here the question arises: Why does the history of Western thought, that is described as Enlightenment and modernity, revolve around the subject of rejecting, separating, sidelining and detaching religion?

Jawabin yana bukatar mu koma zuwa wani lokaci a tarihin Yammacin Duniya da ake kira Zamanin Tsakiya, wanda ya bambanta da zamanin zamani. Bertrand Russell ya bayyana a littafinsa, A History of Western Philosophy, cewa "Zamanin tarihi da ake kira "zamani" yana da tunani wanda ya bambanta da na zamanin tsakiya ta hanyoyi da dama. Daga cikinsu, biyu sun fi muhimmanci: raguwar ikon Coci, da karuwar ikon kimiyya." Turai a lokacin Zamanin Tsakiya Turai ce wacce Coci ke da cikakken iko da kuma tsayayyen iko, tana mamaye rayuwa, mutum, al'umma da jiha. Morris Bishop ya bayyana a littafinsa, The Middle Ages, cewa "Coci, a takaice, ta fi zama majibinci ga al'adun zamanin tsakiya; ita ce al'adun zamanin tsakiya kanta." Bishop ya kuma ce, "Coci da koyarwarta sun mamaye dukkan rayuwar mutum. Babu wanda zai iya yin ciniki, ya yanke yatsa, ko ya rasa kayan aikin gona ba tare da neman tagomashin sama ba."

The answer necessitates our referring to the time period of Western history called the Middle Ages, distinct from the era of modernity. Bertrand Russell stated his book, A History of Western Philosophy, that “The period of history which is commonly called “modern” has a mental outlook which differs from that of the medieval period in many ways. Of these, two are the most important: the diminishing authority of the Church, and the increasing authority of science.” Europe during the Middle Ages was a Europe with the Church having absolute sovereignty and sole authority, dominating life, man, society and the state. Morris Bishop states in his book, The Middle Ages that “The church was, in sum, more than the patron of medieval culture; it was medieval culture.” Bishop also states, “The church and its teachings pervaded man’s entire life. One could not strike bargain, cut finger, or lose farm tool without invoking celestial favor.”.

A zamanin tsakiya, Coci tana faɗaɗa ikonta da mulkinta a kan al'umma da sunan addini, bisa ga falsafar makarantar scholastic wadda ta samu siffa a ƙarni na sha uku, bayan an karɓi tunanin da aka haɗa tsakanin falsafar Aristotle da tauhidin Kiristanci. Wannan tunani yana da alaƙa da wasu ra'ayoyi da koyarwa kuskure game da mutum, yanayi, duniya da rayuwa. An karɓe shi aka ɗauke shi a matsayin cikakke marar canzawa, yayin da tabbatattun abubuwa suke fitowa daga hukuma mai tsarki marar kuskure. Ba a karɓi wata fassara ko ci gaba ko canji ba. Dole ne a yi imani da shi, a miƙa wuya gare shi, a bi shi. Coci tana ƙin duk wani ra'ayi ko magana da ya saɓa koyarwarta. Tana ƙin duk wani tunani da zai raunana amincinta. Saboda haka Coci tana amfani da hanyoyin hukunci ga waɗanda suka bar koyarwarta. Ta yi amfani da hanyar korar mutum daga coci (excommunication), da zargin sabo (blasphemy) a kan wanda ya saɓa koyarwar hukuma, da kuma kafirci (heresy). Ta murkushe duk wani motsi na ilimi ko kimiyya da ya ƙalubalanci fassarorinta kuma ya karyata ra'ayoyinta.

In the Middle Ages, the Church was extending its sovereignty and hegemony over the society in the name of religion, according to the scholastic philosophical vision that formed in the thirteenth century, upon the adoption of thought reconciled between the philosophy of Aristotelian and Christian theology. This thought was associated with a number of erroneous concepts and teachings about man, nature, universe and life. It was adopted and claimed as absolute, whilst certainties emerged from the holy infallible authority. No interpretation or development or change was accepted. One must believe in it, submit to it and be compliant to it. The Church used to refuse any view or saying that contradicted its teachings. It rejected any thought that undermined its credibility. Thus the Church used means of punishment for those who left its teachings. It adopted the method of excommunication and charging blasphemy against heterodoxy and heresy. It suppressed any intellectual or scientific movement that challenged its interpretations and refuted its concepts.

Ta haka ne motsin zaluncin coci ga masana da suka soki koyarwarsa da cin hanci da rashawa da ya yi yawa ya fara. A shekara ta 1415 Miladiyya, an kona John Huss (lohannes Hus) ɗan Czech, wanda ya soki cin hanci da rashawar Coci kuma ya zarge shi da barin ƙa'idodinsa, a kan gungume. A shekara ta 1498 Miladiyya, an azabtar da Girolamo Savonarola, aka rataye shi, sannan aka kona shi a Italiya. A shekara ta 1612, an kona Bartholomew Legate da Edward Wightman a Ingila saboda zargin bidi'a. Georges Minois ya bayyana a littafinsa, The Church and Science: History of Conflict (Faransanci: L'Eglise et la science. Histoire d'un malentendu) cewa "Tun shekara ta 1544, Makarantar Tiyoloji ta Paris tana la'antar Lura da Aristotle, wanda Pierre de La Ramee ya rubuta, wanda ya soki masanin falsafa Aristotle, kuma an hana shi koyarwa. A shekara ta 1546, an azabtar da Etienne Dolet. Zuwa ƙarshen karni, tuhume-tuhume sun ƙaru. An yi wa Patrizi wani matsi daga Ofishin Mai Tsarki a 1595. An kama Campanella a karon farko a 1594 bayan Inquisition (Ofishin Mai Tsarki) ya sace takardunsa. An kashe Giordano Bruno a 1600. A shekara ta 1601 sai shekara ta 1602, aka kafa Jami'ar Paris, sannan majalisa ta sake tabbatar da ikon koyarwar peripatetic. An yanke wa Campanella hukuncin daurin rai da rai a 1601... A 1616, aka ayyana makarantar tunanin Copernicus (Polish: Kopernik) a matsayin makarantar bidi'a. An yanke harshen Vanini sannan aka kone shi da rai, bisa hukuncin da Majalisar Toulouse ta yanke, tana kwatanta shi a matsayin mai duban taurari, mai sihiri, kuma mai kafirci. A 1624, an kori marubuta uku masu adawa da Aristotelianism cikin awanni ashirin da huɗu bisa buƙatar Sashen Tiyoloji a Paris. A 1629, an ɗauki matakai a kan wasu masana sinadarai masu adawa da Aristotelianism... Ofishin Mai Tsarki ya la'anci Galileo ya tilasta masa zama a gidan ɗaurin talala."

Thus the movement of ecclesiastical persecution began against the thinkers who criticized its teachings and rampant corruption. In the year 1415 CE, the Czech John Huss (lohannes Hus), who criticized the corruption of the Church and accused it of departing from its principles, was burned at the stake. In the year 1498 CE Girolamo Savonarola was tortured, hanged and then burnt in Italy. In the year 1612, Bartholomew Legate and Edward Wightman were burnt in England, due to the accusation of heresy. Georges Minois stated in his book, The Church and Science: History of Conflict (French: L’Eglise et la science. Histoire d’un malentendu) that “Since 1544, The Paris School of Theology had been condemning the Aristotelian Observations, authored by Pierre de La Ramee, who criticized the philosopher Aristotle, and he was prohibited to teach. In the year 1546, The Etienne Dolet was tortured. By the end of the century, the prosecutions were multiplied. Patrizi was subjected to some harassment from the Holy Office in 1595. Campanella was arrested for the first time in 1594 after the Inquisition (the Holy Office) had stolen his papers. Giordano Bruno was executed in 1600. In the year 1601 followed by the year 1602, the University of Paris was established followed by the parliament to reiterate the authority of peripatetic doctrine. Campanella was sentenced with life imprisonment in 1601...In 1616, Copernicus (Polish: Kopernik) school of thought was declared as a heretical school of thought. The tongue of Vanini was cut out and he was burnt alive, upon the verdict passed by the Parliament of Toulouse describing him as an astrologer, occultist, and atheist. In 1624, three authors opposed to Aristotelianism were expelled within twenty-four hours based on the request of the Faculty of Theology in Paris. In 1629, measures were taken against some anti-Aristotelian chemists... The holy office condemned Galileo and forced him to be under house arrest.”.

Duk da haka, an gudanar da jerin binciken kimiyya ta hannun majagaba na motsin kimiyya a Yamma, kamar Copernicus (d. 1543), Johannes Kepler (d. 1630) da Galileo Galilei (d. 1642), waɗanda suka girgiza amincewa da akidar Coci tare da raunana gaskiyarta. Waɗannan sun ƙara amincewa ga masana falsafa na Yamma saboda ƙwarewarsu da nasarorinsu a fannin kimiyya. Binciken kimiyya da tawaye ga Coci suka ci gaba. Bayyanar kowane sabon bincike da kowane tunani na zamani ya zama kamar gatari da ya taimaka wajen rushe ginin ilimi na Coci. Haka kuma, Coci ta sha wahalhalu masu raɗaɗi daga Newton (d. 1757), Linnaeus (d. 1778), Lavoisier (d. 1794), Claude Bernard (d. 1878) da Darwin (d. 1882), har mulkin Coci ya ragu a hankali. Ba a ƙara buƙatar gyara Coci ba, kamar yadda ya bayyana a motsin Martin Luther (d. 1546) da Jean Calvin (d. 1564), wanda ya haifar da Yaƙin Shekara Talatin (1618-1648), wanda sakamakonsa ya zama bala'i ga ƙasashen Turai. Ba a ƙara buƙatar kawai gyara Coci ba. Maimakon haka, sai ya zama wajibi a rushe ta. Al'amarin ya ƙare da wulaƙanta koyarwar malaman addini gaba ɗaya, da ƙaryata akidunsu, koyarwarsu da fahimtarsu ta ilimi, gaba ɗaya.

Nevertheless, a series of scientific discoveries were undertaken by the pioneers of scientific movements in the West, such as Copernicus (d. 1543), Johannes Kepler (d. 1630) and Galileo Galilei (d. 1642), that shook trust in the concept of the Church and undermined its credibility. These strengthened trust in Western thinkers by virtue of their scientific ability and success. The scientific research and the defiance of the Church continued. The emergence of every new discovery and every modern thought acted as a pickaxe that contributed to the destruction of the Church’s intellectual edifice. Thus there were painful blows to the Church from Newton (d. 1757), Lisnnaeus (d. 1778), Lavoisier (d 1794), Claude Bernard (d. 1878), and Darwin (d. 1882), such that the dominance of the church gradually waned. The Church was no longer required to be reformed, as apparent in the movement of Martin Luther (d. 1546) and Jean Calvin (d. 1564) that resulted into the Thirty Years’ War (1618-1648), whose result was catastrophic to the European nations. It was no longer required to merely reform the Church. Instead, it was required to demolish it. The matter concluded with the defamation of priestly ecclesiastical teachings in its entirety, refuting its concepts, teachings and intellectual perceptions, absolutely.

Hume ɗan falsafa ɗan ƙasar Scotland (d. 1776) ya faɗi wata shahararriyar magana a cikin littafinsa, An Enquiry Concerning Human Understanding, wadda ke taƙaita ra'ayin masana game da Coci, ilimin sa da hanyoyin sa a ƙarni na sha takwas CE, inda yake cewa: "In muka ɗauki kowane littafi a hannunmu - na tauhidi ko na ilimin falsafa na makarantu, misali - bari mu tambaya: shin yana ɗauke da wani tunani na zahiri game da yawa ko lamba? A'a. Shin yana ɗauke da wani tunani na gwaji game da al'amuran gaskiya da wanzuwa? A'a. To, a jefa shi cikin wuta, don ba zai ƙunshi komai ba sai yaudara da ruɗi."

The famous phrase of the Scottish philosopher David Hume (d. 1776) in his book, An Enquiry Concerning Human Understanding, summarizes the view of scholars about the Church, its knowledge and methods in the eighteenth century CE, by saying, “If we take in our hand any volume - of divinity or school metaphysics, for instance - let us ask, does it contain any abstract reasoning about quantity or number? No. Does it contain any experiential reasoning about matters of fact and existence? No. Then throw it in the fire, for it can contain nothing but sophistry and illusion.”.

Faduwar Coci ta kasance tare da koyarwarta da ra'ayoyinta game da duniya, mutum, rayuwa da al'umma. Wannan ya sami rakiyar karuwar amincewa a Yamma game da iyawar tunanin ɗan adam wajen bayyana asirin duniya, yanayi da mutum. Ta haka, hankali a Yamma ya fara maye gurbin Coci "ta Allah" da tiyolojinta, a hankali. Rationalism ya bayyana don bayyana al'amuran sama, yayin da aka bincika sigogin al'umma bisa ra'ayoyin hankali, kyauta daga duk wani takurawa na firistoci ko na addini. Will Durant ya bayyana a cikin littafinsa, The Story of Civilization Volume 7, cewa "Kimiyya ta fara 'yantar da kanta daga mahaifarta, falsafa. Ta girgiza Aristotle daga bayanta, ta juya fuskarta daga metaphysics zuwa Yanayi, ta haɓaka hanyoyinta na musamman, kuma ta nemi inganta rayuwar ɗan adam a duniya. Wannan motsi yana cikin zuciyar Zamanin Hankali, amma bai sanya bangaskiyarsa cikin "tsantsar hankali" ba - hankalin da ba ya dogara da gogewa da gwaji ba. Sau da yawa irin wannan tunanin ya saka yanar gizo na tatsuniya."

The fall of the Church accompanied its teachings and concepts about universe, man, life and society. This was accompanied by a growing confidence in the West about the abilities of the human mind to reveal the secrets of the universe, nature and man. Thus, reason in the West began replacing the “divine” church and its theology, gradually. Rationalism emerged to explain the cosmic phenomena, whilst societal parameters were analyzed according to rational views, free from all priestly or religious restrictions. Will Durant expressed in his book, The Story of Civilization Volume 7 that “Science now began to liberate itself from the placenta of its mother, philosophy. It shrugged Aristotle from its back, turned its face from metaphysics to Nature, developed its own distinctive methods, and looked to improve the life of man on the earth. This movement belonged to the heart of the Age of Reason, but it did not put its faith in “pure reason”- reason independent of experience and experiment. Too often such reasoning had woven mythical webs.”.

Don haka sababbin tunani game da ɗan adam, hankali, ilimi, al'umma, siyasa, tattalin arziki, ƙasa, mulki da dokoki suka fito fili. Ra'ayoyin Francis Bacon (d. 1626), Rene Descartes (d. 1650), Blaise Pascal (d. 1662), Baruch Spinoza (d. 1677), Thomas Hobbes (d. 1679), John Locke (d. 1704), Montesquieu (d. 1755), Voltaire (1778), da Jean-Jacques Rousseau (1778), Adam Smith (d. 1790), Immanuel Kant (d. 1804), Jeremy Bentham (d. 1832), John Stuart Mill (d. 1873) da wasu da yawa sun taimaka wajen aza harsashin tunanin Yammacin zamani.

Thus the new thoughts about humankind, reasoning, knowledge, society, politics, economy, state, ruling and canons became prominent. The views of Francis Bacon (d. 1626), Rene Descartes (d. 1650), Blaise Pascal (d. 1662), Baruch Spinoza (d. 1677), Thomas Hobbes (d. 1679), John Locke (d. 1704), Montesquieu (d. 1755), Voltaire (1778), and Jean-Jacques Rousseau (1778), Adam Smith (d. 1790), Immanuel Kant (d. 1804), Jeremy Bentham (d. 1832), John Stuart Mill (d. 1873) and others contributed to laying the foundations of modern Western thought.

Wannan takaitaccen bayani ne game da yadda tunanin Yammacin zamani ya samu, kamar yadda masana tarihin Yamma suka ba da labarinsa. Ko da yake akwai tambaya game da daidaiton tarihin tunanin Yammacin duniya, da kuma bambance gaskiya daga tatsuniyar da aka wuce gona da iri wadda ke hidima ga farfaganda na abin da ake kira "mu'jizar Yamma", wadda ta haifar da wayewar kai da zamani, duk da haka, ya fi kyau mu bincika yanayin wannan tunanin na Yamma, don sanin hakikaninsa, sannan mu fallasa lalacewarsa.

This is the summary of the formation of modern Western thought, as narrated by the Western historians. Regardless of the accuracy in the history of Western thought, distinguishing facts from exaggerated myth serving the propaganda of the so-called Western miracle, that produced the civilization of Enlightenment and modernity, regardless of all of that, it is best for us to examine at the nature of this Western thought, to know its reality and then expose its corruption.