Can enlightenment forge peace?

Express Tribune

30-03-2025

Offering a provocative thesis that demonstrates Islamabad's inability to address conflict and foster peace, Professor Moonis Ahmar's latest book The Challenge of Enlightenment, Conflict Transformation and Peace in Pakistan critically explores the intersections of enlightenment, conflict management and governance in Pakistan. According to the author, the failure to embrace the fundamental principles of enlightenment such as rationality, scientific inquiry, intellectual freedom, and secularism has suppressed the country's ability to resolve conflicts.
Dr Ahmar constructs an argument that is drawn from philosophy, history and contemporary socio-political realities that deliberates enlightenment as a necessary precursor to conflict transformation and peace. Outlining the historical trajectories of enlightenment in diverse civilisations juxtaposing the intellectual revolution in Europe with post-colonial struggles of Pakistan, he asserts that without an intellectual revolution and cultural transformation, Pakistan will remain entangled in phases of sectarianism, ideological rigidity, and state centric conflict management.
The book begins with a historical examination of the enlightenment as an intellectual movement that has transformed European societies. Prussian Philosopher Immanuel Kant defines enlightenment as 'emergence of a man from his self-imposed immaturity,' and Ahmar emphasises how empiricism, rationality and secular form of governance drove Europe's progress.
He contrasts this with the socio-political realities of Pakistan, asserting that colonial legacies, governance structure and religious orthodoxy have suppressed intellectual progress. Ahmar analyses Pakistan's socio-political stagnation within a civilisational framework and challenges the dominant discourse that credits Pakistan's catastrophes exclusively to external geopolitical factors. He accentuates endogenous failures such as religious fundamentalism, educational decay and the containment of intellectual dissent as key obstacles to enlightenment.
Ahmar's work demonstrates the clarity with which it formulates and answers its core research questions. The book systematically addresses how cultural enlightenment may mitigate conflicts. He explores challenges such as intolerance, extremism, terrorism, and radicalisation in Pakistan. It also investigates the obstacles that suppress enlightenment and conflict transformation in the state and our society.
As he highlights the conservative and religious extremist organisations as prime barriers in resisting modernisation, Ahmar also examines why cultural enlightenment is taken up as a threat by the reactionary forces and how the moderate version of Islam may serve as a counter force to the militant ideologies. These interrogations construct the practical and theoretical rhetoric of the book. The questions posed by the author demonstrate that the book is comprehensive in its approach and is relevant to the contemporary policy debates.
The second chapter of the book 'Cultural Enlightenment' is framed around some of the significant critical questions that distinguish between culture, enlightenment traditions and cultural enlightenment. This part also illustrates the significance of cultural enlightenment in conflict transformation and peace building. As he examines how tolerance, intellectual reasoning, and critical inquiry play a pivotal role for humanism and moderation, he also portrays cultural enlightenment as a counter measure to radicalisation and social stagnation. He also investigates the emancipation of the marginalised communities to foster intellectual and cultural transformation, while recognizing the structural barriers like suppressive societal norms, orthodoxy and ignorance that thwart the progress. Ahmar believes that cultural enlightenment is required to promote open-mindedness and neutralising radical ideologies.
In addition to this, he posits that enlightenment is not exclusively associated with Westernisation rather it is a universal process that promotes social progress. He criticizes Pakistan's resistance to the enlightenment norms and values and further highlights that the emergence of colonial policies that strengthened authoritarianism and post-independence governance structures that prioritized ideological conformity over the intellectual liberty. Stressing the significance of education in fostering enlightenment, he emphasises that the curricula of Pakistan's education system is designed to preserve a state sanctioned worldview rather than encourage and endorse critical thinking.
The third chapter that examines the intricate relationship between conflict transformation and enlightenment in the context of Pakistan. The author raises fundamental questions regarding the significance of positive and negative transformation of human mind in shaping enlightenment and investigates the core barriers to promote societal progress and intellectual openness. The chapter accentuates that societal, political, religious and cultural transformation can act as a catalyst in demolishing parochial worldviews and therefore, strengthens a more enlightened society. The key premise here is that cultural transformation is essential in confronting feudal and tribal structures that inhibit intellectual progress via early social learning and quality education. A significant decline has been observed in the levels of tolerance and moderation since 1980s which may be attributed primarily to the Afghan Jihad and the rise of sectarianism and extremism. This chapter highlights that the conflict transformation must be comprehended not only as the absence of violence but as a recurring process that fosters reasoning, critical thinking, and humanistic values to neutralise radicalisation and ignorance.
Dr Ahmar builds on John Paul Lederach's conflict transformation model that suggests that conflict should be regarded as an opportunity for structural and cultural change rather than a problem to be resolved. Criticising Pakistan's militarised approach to conflict transformation, he argues that force alone cannot dismantle the structural and ideological roots of extremism and sectarian violence. Rather, the author advocates for intellectual engagement, dialogue and democratic institution building as durable resolve.
The fourth chapter discusses why enlightenment is required in Pakistan and secondly, it explores various ways through which enlightenment may be cultivated. According to Ahmar, enlightenment is pivotal for sustainable peace, conflict management and subsequent national progress. This assertion is built on the historical antecedents that our cultural and intellectual traditions have been surpassed by regressive ideological positions thereby, limiting the expansion of scientific inquiry, rational thought and tolerance in Pakistan. Ahmar illustrates that enlightenment is required for overcoming these impediments and it is not an imposition of exogenous values rather than an organic process that can be fostered through quality education, critical thinking and governance.
The discussion highlights that the country's educational system is fragmented and divided into public, private and religious seminaries, where each system reinforces peculiar worldviews. Ahmar suggests that an education system that incorporates ethics, comparative religion and philosophy would be instrumental in strengthening an enlightened mindset, pointing out that Pakistan remains entangled in a system where political elites manipulate religious sentiments to acquire power, therefore inhibiting progressive thought and likewise reformist initiatives. The author also calls for rational discourse that may promote historical accuracy and social tolerance. The author highlights the pursuit of enlightenment as a desirable goal and an existential imperative for Pakistan's future.
In the fifth chapter, the author demonstrates that ethnic, societal, sectarian, societal and resource-based conflicts may not be transformed positively without the transformation of mindset. Transformation of mindset from parochial, retrogressive, ultra-conservative and negative to positive and enlightened would require a knowledge Conflict transformation through cultural enlightenment cordial society. Similarly, the pragmatism of the justice system, order and rule of law may address conflicts that may either destabilise the society by initiating violent conflicts. According to the author, the law made and enforced must be just and accessible. Moreover, justice should be delivered through capable, ethical, neutral independent and within the reach of common masses.
The chapter 'Lessons to be learned from Europe' critically investigates the European Enlightenment and its relevance to the socio-political transformation of Pakistan by emphasising on six themes. Chronologically listing scholarly work on enlightenment, Ahmar highlights Europe's transition from medieval stagnation to a knowledge-based system through Renaissance, and Treaty of Westphalia which emphasized for governance reforms and intellectual freedom. He asserts that despite the rich historical and cultural legacy, Islamabad has failed to endorse same philosophical and educational transformations due to embedded religious conservatism and a lack of critical thinking.
The transformation of Europe from religious orthodox to secular form of governance established an environment conducive to enlightenment. The Thirty Years War (1618-1648) and subsequent treaty of Westphalia created a precedent for separating religion from politics, thereby fostering rational and law-based governance system to emerge. In Pakistan, the absence of a tolerant and inclusive national identity is attributed to religious extremism and sectarianism. The chapter elaborates the 1980's Islamisation policies fostered ultra-religious forces and sectarian divisions. In contrast, comprehending from Europe's experience of restricting religious dogmatism, Pakistan has let the theology led factions to influence state policies restricting intellectual discourse.
The author framed the lesson acquired from European enlightenment in three categories, freedom from fear, dogmatism and exploitation. Ahmar stresses that the society of Pakistan has to liberate itself from fear-based governance system where opposition is suppressed, and critical thinking is discouraged. He believes the erosion of dogmatism is fundamental as seminaries continue to employ disproportionate power in policy making that badly effect education sector and causes ideological rigidity. Persistent religious exploitation for political gains strengthens sectarian divisions. He accentuates that the misuse of religion in the political developments, blasphemy laws and sectarian based violence are regarded as major obstructions in the pathway of enlightenment in Pakistan.
The last chapter of this book delivers a critical analysis of the significance of enlightenment in conflict transformation and peace building. The research elaborates that Europe had overcome feudalism, religious orthodoxy and intellectual repression with the Enlightenment and the separation of Church and the State. However, Pakistan remained entangled in feudal, tribal, and religious conservatism. The country is unable to achieve sustainable development and peace because of the lack of knowledge friendly culture that causes perpetual social backwardness, intolerance and extremism.
Dr Moonis asserts that enlightenment provides a corridor for conflict management by emphasizing on tolerance, scientific advancement, and critical thinking. The youth of Pakistan offer an opportunity to foster intellectual awakening, however the failure of the state to invest in research and education has left many youngsters vulnerable to radicalisation.
This book suggests five essential areas for reform that could initiate Pakistan's process of enlightenment. First, the religious institutions must be a centre of tolerance and knowledge rather than a hub of sectarianism and radicalisation. Religious scholars may play a crucial role in countering extremism. Second, Pakistan must work to bridge the rural urban divide by focusing on education and developing modern infrastructure in the rural areas. Third, the educational system must promote critical thinking, reasoning and scientific research. Fourth, individualism and intellectual autonomy must be fostered as modernisation is not Westernisation rather innovation with discipline. Lastly, the state's commitment to eradicate extremism and intolerance is imperative. In a nutshell, the conclusion of the book highlights that the process of Pakistan's enlightenment will not be smooth because of the existing resistance from entrenched power structures that remain strong.
Prof Moonis Ahmar's has authored a thought-provoking book with several strengths that are outstanding for the readers. An innovative perspective that links cultural enlightenment with conflict transformation. The book's interdisciplinary approach is pivotal as it bridges philosophy, political science, history, and religious studies to present a comprehensive analysis that is relevant with the contemporary and pressing challenges of Pakistan like extremism and intolerance among others. It offers pragmatic recommendations for advancing critical thinking and rational discourse in Pakistan.
Maheen Farhat Raza is a lecturer at Department of International Relations, National University of Modern Languages, Islamabad
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