2.2 Kiini cha Fikra za Magharibi - Kukanusha Fikra ya Kibepari ya Magharibi | Quran Course

2.2 Kiini cha Fikra za Magharibi - Kukanusha Fikra ya Kibepari ya Magharibi | Quran Course

Katika kitabu chake, Civilization: The West and the Rest, Niall Ferguson anazungumzia "mafanikio ya ustaarabu wa Magharibi - ubepari, sayansi, utawala wa sheria na demokrasia." Mwanahistoria Sir Ramsay Muir, katika makala yake ya mwaka 1933 kwa Foreign Affairs, alisema: "uhuru wa mtu binafsi kuishi maisha yake kwa namna yake unategemea kuwepo kwa mfumo wa sheria, unaotekelezwa kwa mapenzi ya pamoja, unaoweza kuwazuia wenye nguvu kutumia vibaya nguvu zao kwa gharama ya majirani zao." Hazina ya mtandao europaeischewerte.info, katika chapisho lake "Definition of the most basic European Values and their significance for our modern society," imeeleza maadili sita ya msingi ya Ulaya, ambayo ni: fikra za kibinadamu, mantiki, usekula, utawala wa sheria, demokrasia na haki za binadamu. Milan Zafirovski anasema katika kitabu chake, The Enlightenment and Its Effects on Modern Society, kwamba maadili yanayotofautisha Magharibi, yanayounda msingi wa ustaarabu wake, ni "uhuru, usawa, haki, demokrasia, ushirikishwaji, haki za binadamu, utu, ustawi na furaha, maisha ya kibinadamu, uhuru wa raia, mantiki ya kisayansi, maendeleo ya kiteknolojia na kijamii na matumaini, ustawi wa kiuchumi, masoko huru, usekula, uwingi na utofauti, ubinafsi, ulimwengu wote, ubinadamu, na mengineyo."

In his book, Civilization: The West and the Rest, Niall Ferguson speaks of “the achievements of Western civilization - capitalism, science, the rule of law and democracy.” The historian Sir Ramsay Muir in his essay for Foreign Affairs in 1933, “the freedom of the individual to live his own life in his own way depends upon the existence of a system of law, enforced by the common will, which can restrain the strong from abuse of their strength at the expense of their neighbors.” The repository europaeischewerte.info defined six basic European values in its publication, “Definition of the most basic European Values and their significance for our modern society,” which are humanistic thinking, rationality, secularity, rule of law, democracy and human rights. Milan Zafirovski asserts in his book, The Enlightenment and Its Effects on Modern Society, that the values that distinguish the West, forming the foundation of its civilization, are “liberty, equality, justice, democracy, inclusion, human rights, dignity, well-being and happiness, humane life, civil liberties, scientific rationalism, technological and social progress and optimism, economic prosperity, free markets, secularism, pluralism and diversity, individualism, universalism, humanism, and the like.”.

Baada ya mzozo na Kanisa, fikra za Magharibi zilifikia hitimisho lililounda msingi wake wa kiakili na itikadi yake, nalo ni usekula (kwa Kifaransa: Lai’cite). Usekula maana yake ni kujikomboa kutoka minyororo ya Kanisa, kujiweka huru na hukumu za dini ya kimungu, na kutegemea akili ya binadamu, iliyo na mbinu ya kisayansi, katika kuanzisha mfumo wa mwanadamu wa Magharibi, kwa mtu binafsi na kwa jamii, wa kusimamia mambo ya maisha yake. Hivyo uhuru, katika vipimo vyake vya kiakili, kisiasa, kiuchumi na kijamii, ulizaliwa kutokana na usekula. Usekula ndio dhana kuu ambayo Magharibi ilijenga juu yake dhana yake ya mfumo unaopanga mambo ya mtu binafsi, jamii na dola. Kwa hiyo usekula ndio chanzo na ndio mwisho. Kwa sababu hiyo, fikra hii ikawa takatifu kwa Magharibi kama dola na kama watu. Demokrasia iliyopitishwa na Magharibi inawakilisha muundo rasmi na mfumo wa kisiasa unaolea dhana ya uhuru. Itikadi inajumuisha mafundisho ya kiakili ambayo juu yake huzaliwa mfumo. Itikadi ya Magharibi imejengwa juu ya fundisho la usekula, ambalo juu yake huzaliwa mfumo wa kidemokrasia. Itikadi hii ya Magharibi inaitwa Ubepari, kwa kutokana na sifa yake mashuhuri, ambayo ni mfumo wake wa kiuchumi. Mfumo wa kiuchumi wa Ubepari umejengwa juu ya wazo la uhuru wa umiliki. Unafupishwa na msemo maarufu wa Kifaransa, Laissez-faire, unaomaanisha “waache peke yake.” Unasisitiza kutoingilia kwa serikali katika uchumi. Msemo laissez faire wenyewe unatokana na msemo wa Kifaransa laissez faire et laissez passer, “Waache wawe na wapite.” Wakati mwingine huitwa Ubepari Huria kutokana na wazo lake kuu la uhuru, au falsafa kuu inayouzaa.

And after the conflict with the Church, the Western thought reached to a conclusion that forms its intellectual basis and its doctrine, which is, secularism (French: Lai’cite). Secularism means the liberation from the chains of the Church, freedom from the rulings of divine religion and the reliance upon the human mind, equipped with the scientific method, for establishing a system for the Western man, both individually and collectively, to manage the affairs of his life. Thus freedom, in its intellectual, political, economic and societal dimensions, emerged from secularism. Secularism is the pivotal concept on which the West built its conception of the system organizing the affairs of the individual, society and the state. So secularism is both the origin and the destination. Accordingly, this thought became sacred to the West as a state and people. The democracy adopted by the West represents the formal structure and political framework that nurtures the notion of freedom. Ideology comprises of a rational doctrine upon which a system emerges. The Western ideology is based on the doctrine of secularism, upon which the democratic system emerges. This Western ideology is called Capitalism, after its most prominent feature, which is its economic system. Capitalism’s economic system is based on the idea of freedom of ownership. It is encapsulated by the well-known French phrase, Laissez-faire, which means “leave it alone.” It stresses the non-interference of government in the economy. The phrase laissez faire itself comes from the French phrase laissez faire et laissez passer, “Let be and let pass.” It is sometimes called Liberal Capitalism due to its prominent idea of freedom, or the prominent philosophy that produces it.

Wakati tunachunguza, tunafanya utafiti na kukosoa utamaduni wa Magharibi, tunapaswa kulipa kipaumbele haja ya kutofautisha mambo mawili: upande wa kinadharia na upande wa kiutendaji. Upande wa kinadharia wa fikra za Magharibi, au kile kinachoitwa akili ya kinadharia, ya kubahatisha au safi, unajumuisha utamaduni wa Magharibi kwa ujumla, pamoja na yote inayozalisha ya maarifa na utafiti. Hivyo, unajumuisha mienendo, mielekeo, mbinu na madhehebu mbalimbali ya fikra ambayo kwa pamoja huunda falsafa ya Magharibi. Kwa mfano, kinachoitwa epistemolojia ni mahsusi kwa utafiti wa nadharia ya maarifa zamani na sasa, bila kujali upande wa kiutendaji na athari yake katika jamii, dola na mtu binafsi, katika kuunda fikra, mifumo na tabia. Kwa hiyo, katika muktadha wa utafiti wetu wa kiutendaji, hatushughulikii nadharia ya Muda ya Bergson, wala falsafa ya uchambuzi ya Russell, wala udhanifu hasi wa Schopenhauer, wala nadharia nyingine zinazochukuliwa kuwa kiini cha utamaduni wa Magharibi. Nadharia hizi hazina athari kubwa katika kuunda kiutendaji itikadi ya Magharibi na ustaarabu wake kama ulivyo sasa. Magharibi kuna mienendo mingi, nadharia na madhehebu ya kifikra, lakini kwa uhalisia, si chochote zaidi ya mionzi ya ustaarabu wa Magharibi na dhana zake kuu, hata kama zinaonekana kama kukanusha au kukosoa. Baadhi yake ni yenye ushawishi, kama falsafa ya ufeministi, ilhali nyingine si hivyo. Kwa hiyo, mtu asidanganyike na hili. Tofauti kati ya mambo mawili, ya kinadharia na ya kiutendaji, yaani tofauti kati ya fikra kama maarifa pekee kwa upande mmoja, na kwa upande mwingine, fikra kama dhana ambazo itikadi imejengwa juu yake, na kulingana nazo ustaarabu unaundwa. Hizi ni dhana zinazokubalika kama viwango na thamani katika jamii, ambazo watu binafsi na makundi hufungwa nazo, na ambazo dola imejengwa juu yake, pamoja na mifumo yake na namna yake ya kuwashughulikia. Ingawa katika kitabu hiki hatukujadili mielekeo, mwelekeo wa kifikra na shule za mawazo za aina hizi, ambazo huangukia chini ya kile kinachoitwa utamaduni wa jumla wa Magharibi, kukanusha kwetu fikra za Magharibi kwa ujumla hakupuuzi msingi ambao fikra hizi zimejengwa juu yake, pamoja na yote yanayotokana nazo.

Whilst we are examining, researching and refuting Western culture, we should draw attention to the necessity of distinguishing between two matters: the theoretical aspect and the practical aspect. The theoretical aspect of the Western thought, or the so-called theoretical, speculative or pure reason, encompasses Western culture as a whole, with all that it produces of knowledge and research. Thus, it includes a number of trends, orientations, methods and schools of thought that collectively comprise Western philosophy. For example, the so-called epistemology is specific to the research of the theory of knowledge in the past and present, regardless of the practical aspect and its influence on the society, state and individual, in terms of formulating thoughts, systems and behavior. Therefore, in the context of our practical research, we are neither concerned with Bergson’s theory of Duration, nor with Russell’s analytic philosophy nor with Schopenhauer’s pessimism or other theories that are considered central to Western culture. These theories have no significant impact on the practical formulation of the Western ideology and its civilization as they are now. In the West, there are a number of trends, theories and intellectual schools of thought, however, in reality, they are nothing but emanations of the Western civilization and its dominant concepts, even if they appear as refutation or criticism. Some of them are influential like the philosophy of feminism, whilst others are not. Thus one should not be deceived by this. The differentiation between the two matters, theoretical and practical i.e. the differentiation between thoughts as knowledge alone on the one hand, and on the other hand, thoughts as concepts upon which the ideology is established, according to which the civilization is formulated. These are the concepts that are established as standards and values in the society, to which individuals and groups are subjected to and upon which the state is established, with its systems and treatments. Although we did not discuss in this book such trends, orientations and intellectual schools of thought, that fall under the so-called general Western culture, our refutation to Western thought as a whole does not neglect the basis upon which this thought is established, along with all that its produces.