From Conformity to Curiosity: Why Pakistan Must Embrace Philosophy

Introduction

Ever since Homo sapiens devised language, philosophy has held a substantial place in human societies, shaping thought, culture, and the pursuit of knowledge. The intellectual capacity of humans developed alongside the growth of the prefrontal cortex, advancing reasoning and logic. However, philosophy as a field addressing human concerns evolved through ancient Indian and Greek traditions. It has been defined in various ways throughout history, with differing philosophical ideas. Precisely defined, philosophy is the love of wisdom, fostering critical thinking and the search for knowledge. A person holding an opinion or point of view is exercising personal philosophy, whereas systematic philosophy emerges within societies.

Pakistanis, throughout their pre-Pakistani existence, were influenced by both Indian and Muslim philosophical traditions. The country also produced a unique Sufi philosophy, rooted in self-overcoming. However, contemporary Pakistani society is facing a severe philosophical decline. There is a complete social breakdown, necessitating a gradual or revolutionary philosophical change. Unfortunately, Pakistani culture, instead of championing intellectual discourse, often degrades those who engage in unpopular subjects such as philosophy. For example, if a person criticizes others for any infringement of rights or responsibilities, they receive a dismissive response: "Bara aya philosopher" (a shut-up call). This is one of the many reasons behind the decline of philosophical culture in Pakistan. There is no debate about whether philosophy is indispensable for Pakistan’s societal revival—it certainly is. Pakistan faces severe challenges on all fronts, requiring change at the individual level.

Why Does Pakistan must Embrace a Philosophical Change?

Contemporary Pakistani society is radicalized both religiously and politically, demanding critical thinking. Individuals must develop this faculty to make informed choices and navigate political and religious extremism. Political and religious leaders will continue manipulating individuals unless they take control of their own thoughts. As Friedrich Nietzsche posited, "He who cannot obey himself will be commanded. That is the nature of living creatures."

Another intertwined issue is sectarianism and political polarization. Right explanations are indispensable for making the right decisions. David Deutsch, in his book The Beginning of Infinity, highlights the necessity of correct explanations. In Pakistan, masses are usually manipulated by false explanations, whether political or religious. Only philosophy can counter this manipulation and discourage personality worship.

Moreover, the age of information has intensified global problems rather than solving them. This is a significant concern even in the most developed countries, and its impact on a developing nation like Pakistan is evident. This is why Yuval Noah Harari emphasizes that clarity is power in this era of social media, where there is an overwhelming bombardment of information. In Pakistan, many people are comfortable with misinformation and disinformation, rarely making an effort to seek the truth. Illiterate individuals, in particular, are often exploited as unknowing agents by those spreading disinformation. In such cases, what people believe matters more than what is. For instance, if a manipulated illiterate person believes someone to be blasphemous and attempts to harm them, the real question—is the person guilty of blasphemy? —is often unimportant. This reflects a deep societal crisis. As Neil Postman stated, "Credibility replaces the truth." Such problems necessitate critical thinking and rational judgment.

Another pressing issue is Pakistan’s lack of innovation and technological progress. The country currently ranks 91st out of 133 on the Global Innovation Index. Innovation requires independent thinking. One must ask: Why did India and Pakistan take separate paths in innovation and technology despite gaining independence at the same time? Some may argue about extractive and inclusive governance structures, as pointed out in Why Nations Fail, but the mindset of individuals also plays a crucial role.

How can a nation escape poverty if its people are not willing to change? Philosophy teaches individuals to push themselves for a social cause, which is essential for Pakistan to break free from its vicious cycles of poverty, dogmatism, and dependence. There is no debate on whether Pakistan needs a philosophical change—it clearly does. However, the real question is: How can this change be brought about?

How to Revolutionize Pakistani Society Through Philosophical Change?

Philosophy is an unpopular subject in Pakistan and must be introduced at an early age to break the cycle of philosophical illiteracy. While parents can teach basic philosophical concepts at home, schools are the primary institutions responsible for this education. Students should be taught critical thinking and problem-solving through philosophy and science at later stages of education. For example, the University of Chicago in the United States teaches problem-solving through debates using the Socratic method. Furthermore, integrating philosophy as a compulsory subject into the curriculum should be a serious point of debate. At the very least, students must be trained in scientific and philosophical methods for problem-solving.

Undoubtedly, Pakistani youth take inspiration from celebrities and social media influencers. However, Pakistan lacks an intellectual celebrity class compared to the West. Nevertheless, figures like Syed Muzammil Shah have shown the courage to highlight unpopular subjects and foster philosophical inquiry. These Celebrities play a crucial role in influencing youth and must step forward in Pakistan’s case. The country has a huge drama audience, which could serve as an effective platform for spreading philosophical narratives, alongside YouTube and Twitter. Celebrities can also propagate philosophical debates through their conduct. In this context, Pakistan is "amusing itself to death," as Neil Postman described in his book “Amusing Ourselves to Death,” referring to the excessive influence of entertainment culture.

A lack of access to philosophical content also hinders the reading culture in Pakistan. Reading books in English is considered a privilege, but what truly matters is the content of the book itself. Translation into Urdu can significantly boost philosophical literacy. Many books have already been translated into Urdu, but more effort is required. Artificial intelligence can help translate books efficiently, saving both time and resources.

Additionally, public discussions and events can popularize philosophy in Pakistan. Recognizing this as a categorical imperative, individuals must take the initiative to introduce new readers to books and ideas through events and conferences. One notable example is "The Black Hole," a platform in Pakistan that engages intellectuals through discussions. More such initiatives are needed to overhaul intellectual backwardness. New readers must be introduced to books like Sophie's World as an entry point into philosophy.

Conclusion

All the evils in Pakistani society can be countered with one potent weapon: philosophy. Change at the individual level drives change at the societal level, paving the way for social revolution. However, change can only happen if a nation decides to change itself. Recognizing the challenges is the first and foremost step toward progress. Therefore, it is the responsibility of all Pakistani citizens to contribute equally toward revolutionizing society by following in the footsteps of successful nations around the world.