Backwardness and Progress: The Journey of Thought Between Shackles and Liberation

In a world where cultures clash and the forces of modernization and stagnation battle for dominance, backwardness emerges as a formidable barrier to progress. This phenomenon is not merely an economic´-or-political condition-;- it is a state of mind, an emotional and moral predicament deeply embedded within traditional societies. These societies fortify themselves with walls of intellectual rigidity, resisting any attempt at change´-or-modernization. Traditional cultures, in a philosophical sense, are deaf entities, shielded by customs and traditions, guarded by vigilant forces determined to suppress any emerging idea—even those carrying within them the seeds of liberation and advancement.

While Western civilization has succeeded in freeing the individual from his illusions and breaking his chains, many traditional societies still languish under the weight of preconceived notions that hinder their path to progress. Education, which should serve as the primary tool of liberation, instead becomes an instrument for entrenching backwardness in these societies, owing to the absence of a clear vision and the failure to identify the pathways to advancement. The issue does not lie in curricula´-or-teaching methods but in a perspective that fails to recognize the fortresses of the cultural octopus—fortresses that occupy minds, shape emotions, and dictate behavior.

The key to liberation may well lie in self-criticism, a daring process that demands rare intellectual courage. Traditional societies, which embrace a culture of self-glorification and the sanctification of the past, must look into the mirror with sincerity, exposing their flaws and breaking free from their shackles. As philosophers assert, the human mind is occupied by the first idea that reaches it—whether that idea is one of liberation´-or-a rigid doctrine. Hence, freeing the mind from the dominance of preconceived notions is the first step toward progress.

In this context, Greek philosophy stands as a model of free thought—one that acknowledges ignorance and affirms the relativity of knowledge. Unlike the traditional jurist, the Greek philosopher does not claim to possess absolute truth-;- rather, he seeks a tentative knowledge that renews itself with every intellectual experience. This critical spirit, which characterized Greek philosophy, liberated humanity from blind certainty and prejudgment, opening vast new horizons for thought and creativity.

Western civilization, in turn, represents an exceptional model—a civilization built on qualitative transformations rather than mere extensions of ancient cultures. It is a productive, developmental, and creative civilization that emancipated humanity from the bondage of ignorance, equipping individuals with the tools to shape their own destinies and realize their aspirations. It humanized power, established human relationships based on persuasion rather than subjugation, and ended the enslavement of human beings, who were once bought and sold like cattle.

In contrast, the Arab-Islamic civilization, which achieved unparalleled excellence in the religious sphere, reduced its intellectual and philosophical contributions to individual efforts that lacked the supportive environment needed for growth and prosperity. Thinkers like Avicenna, Al-Khwarizmi, and Averroes, who studied Greek culture and extended its legacy, faced rejection and excommunication from their own societies, which denied them the opportunity to fully contribute to intellectual progress.

Thus, the call for liberalism, in its profound philosophical sense, is a call for responsible freedom—one that is disciplined by ethics, law, and religious principles. Liberalism, which fundamentally means freedom, is not merely a political´-or-economic concept-;- it is a comprehensive vision of life that allows individuals to live with dignity, justice, and equality. However, liberalism has encountered fierce resistance in the Arab world, facing opposition from all ideological and political factions—from nationalists to Islamists to Marxists—who have perceived it as a threat to their closed doctrines.

The primary reason for the rejection of liberalism in the Arab world lies in the fact that accepting it requires abandoning cultural insularity, political authoritarianism, and social conformity. Arab societies, having been raised on rigid, unilateral worldviews, struggle to embrace the idea of freedom, which necessitates relinquishing privileges and recognizing the legitimacy of the "other." Consequently, economic liberalism, which demands no ideological concessions, has found relative acceptance, while cultural and political liberalism remain rejected and distorted.

Ultimately, the future belongs to liberalism and to the open, free society that embraces diversity and tolerates differences. Morality, which lies at the heart of liberalism, is not merely a set of behavioral rules but a natural embodiment of thought, science, and literature. Thus, genuine progress requires liberating the mind from its shackles and opening the doors to free thought—thought that acknowledges ignorance and seeks truth in an unending journey toward advancement and emancipation.

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