Author: Obaidullah Nimruzi
The Appealing Falsehood; An In-depth Islamic Perspective on Confucianism (Part 3)
The Limits of Reason and Revelation: A Critique of Confucianism and Its Consequences
Findings
To begin any serious research on the Confucian School, a window, albeit brief, but clear and documented, must first be opened to the world of thought and beliefs of this school; because criticizing and evaluating any school of thought without knowing its roots, background, and internal structure is like judging a tree whose roots have neither been seen nor its fruits tasted. The Confucian School, beyond a few scattered moral recommendations or everyday advice, is an intellectual-cultural system that has been woven into the fabric of Chinese society for centuries, affecting policymaking, the formation of social classes, the educational system, and even family relationships, and at some historical points, has become a pillar of civil order.
This seemingly simple and calm system actually has several layers that begin with the teachings of Confucius himself; then it is organized in the hands of his students and gradually, through commentators and exegetes, it acquires a more complex and formal texture. Understanding these layers not only helps to understand the key ideas of this school; but also paves the way for its scientific and fair criticism.
After passing this introductory introduction, the researcher must step into the more sensitive and deeper point of this path:
Identifying the main axis and the spirit that governs the Confucian school. This axis is like a rosary thread that connects all the teachings, traditions and instructions of this school. At first glance, this axis may be summarized in words such as “social harmony”, “respect for hierarchy”, “fidelity to tradition” and “maintaining public order”; But in reality, these concepts are the external manifestations of a deeper and more profound principle that can be called the moral-social philosophy of this school. Although this philosophy serves social order and civil stability, it is rooted in a completely earthly view of existence and human, not in divine revelation or heavenly guidance.
In the third stage, the researcher must compare this intellectual system with a superior and universal standard: the pure and unadulterated beliefs of the true Muslims of the world. This measurement, if carried out on the basis of epistemological foundations and with an analytical perspective, will yield surprising results. Islam, as a universal and revealed religion, is based on three pillars: pure monotheism, divine guidance, and the true dignity of human. These three pillars not only give meaning to individual life; they also establish the structure of society on principles beyond immediate interests and human agreements. In contrast, Confucianism – at its best – lacks a direct connection to the transcendent and revealed truth, which causes its intellectual and moral horizon to remain limited to the material world.
This comparison reveals the gap between two worldviews: one, the human and philosophical view that, with all its depth, is limited to earthly horizons, and the other, the divine and revealed view that offers human a complete blueprint for happiness in this world and the hereafter. In this regard, although some of the moral teachings and social discipline of Confucianism may be admirable; the true value of morality is complete only when it is rooted in faith in Allah and belief in the afterlife from the Islamic perspective.
Therefore, the scientific and correct path in examining these two systems of thought is based on three steps:
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Accurate and comprehensive knowledge of the beliefs and teachings of Confucianism, based on authentic and impartial sources.
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Discovering and analyzing the central axis and philosophy governing this school.
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Analytical comparison of it with pure Islamic beliefs, to clarify fundamental differences and draw inspiration from positive experiences.
Such an approach, in addition to preventing hasty judgment, presents a coherent and well-reasoned picture that both adds to the scientific richness of the research and increases our certainty about the comprehensiveness and superiority of the Islamic worldview.
Continuing this topic, it is worth mentioning the methodology of this research: First, I will mention the beliefs of this school at a glance, based on sources that are accepted by both supporters and opponents. The selection of these sources not only gives credibility to the research; but also provides the possibility of dialogue and constructive criticism, because relying on documents accepted by both parties closes the way to any excuse-making.
Then, the main axis of this school, which is philosophy, will be examined in detail. This emphasis on philosophy is because the principle and foundation of such schools of thought, especially schools that do not rely on revelation, is based on human reason and philosophical foundations. This philosophy, with all its capacities in analysis and organization, is not without the inherent limitations of human reason, and this point will be the key to understanding many of its weaknesses.
And at the end of this research, I will express the nature and truth of philosophy from the words of real fighters in the field of philosophy, Allah willing. These fighters are not enemies of thought; they are lovers of truth who have courageously criticized and analyzed philosophy and have crossed the boundaries of illusion and fantasy to show that reason, although a divine gift, remains wandering in the darkness of doubts and contradictions without the light of revelation. The expression of these views will open a new window to understand the relationship between reason and faith, and will show how one can benefit from the blessings of philosophy without falling prey to its traps.
The author of the World History Encyclopedia says about Confucianism:
Confucianism; a multifaceted philosophy in ancient China
Confucianism is a philosophy that developed in China in the sixth century BC. Some consider it a secular-humanist belief system, some a religion, and some a social code. The wide range of topics covered by this philosophy, depending on the aspect under consideration, contributes to all three of these interpretations.
This philosophy is based on the belief that humans are inherently good, but because they lack a strong moral standard, they engage in immoral behavior. Adherence to a moral code and the rituals that encourage it enables the individual to live a productive and peaceful life; a peaceful life that leads to a strong, moral, and prosperous state.
Continues…
