To my knowledge, Muslim intellectuals have failed to grapple with the fact that – by the standards of virtually everyone pre-industrial revolution – we have achieved the capacity to have a "post-scarcity" society. (1/22)
Muslim political thought seems to be a mix between Luddism on the one hand, and simple failure to recognise the profound changes ushered in by the Industrial Revolution on the other hand. (2/)
The latter takes the form of either thinking that agrarian thought can be copied and pasted today, or simply imitating industrialised societies. (3/)
As to imitating industrialised societies, whilst copying the relatively successful is often rational, the situation here is that most of these societies themselves haven't truly grappled with our "post-scarcity". (4/)
We shouldn't be surprised that they are unthinking, but we need to be people of reflection.
Why are we here? What are we doing? What is it all for? (5/)
Why are we here? What are we doing? What is it all for? (5/)
Capital accumulation and luxury consumption shouldn't be our highest organising principles – but nor should we deprive humanity of the great gift of "post-scarcity" altogether through Luddism.
Both are wastes of the potential before us, in different ways. (6/)
Both are wastes of the potential before us, in different ways. (6/)
(The latter is worse. Conservatively, hundreds of millions of people would die if they had their way; not to mention hunger, disease, and greatly limited productive/intellectual/social/experiential/etc capacities amongst those who remain.) (7/)
So what are we to make of "post-scarcity"?
I'm not sure, but some thoughts in this regard: (8/)
I'm not sure, but some thoughts in this regard: (8/)
From Aristotle, to Sufi theorists, to the various traditions examined by the Perennialists, and others, the good life for man has been posited as follows.
A lower ideal, which should be strived for by all: virtuous/excellent character, within just social forms. (9/)
A lower ideal, which should be strived for by all: virtuous/excellent character, within just social forms. (9/)
A higher ideal, to be attained by the spiritual/intellectual elite: contemplation on God, the world, and oneself, resulting in the attainment or true awareness of the fundamental Unity underpinning all things. (10/)
These ideals aren't necessarily oppositional.
For instance, in al-Miraj, the Prophet ﷺ achieved the highest possible awareness of Unity possible by creatures, but came back down to earth to continue life as a virtuous exemplar and just leader. (11/)
For instance, in al-Miraj, the Prophet ﷺ achieved the highest possible awareness of Unity possible by creatures, but came back down to earth to continue life as a virtuous exemplar and just leader. (11/)
The highest type of life, therefore, involves the realisation of both ideals. (12/)
However, the limitation with Aristotle, Sufi theorists, "Perennial" traditions, etc is that they were pre-industrial.
They were simply unaware of the extent to which man's material well-being and creative/productive capacities could be improved. (13/)
They were simply unaware of the extent to which man's material well-being and creative/productive capacities could be improved. (13/)
It did not occur to them (because how could it) that science, ethics, politics, etc could have unimaginably transformative improvements to human flourishing through technology amongst their ends. (14/)
But, had they known about it (and been consistent), I doubt they would have rejected it.
Human flourishing and the transcendentals of truth, goodness, beauty were their aims. (15/)
Human flourishing and the transcendentals of truth, goodness, beauty were their aims. (15/)
Vastly: reducing human mortality; increasing human lifespans; reducing disease; reducing hunger; increasing material comfort; increasing the capacity for knowledge, social interaction, experience, etc; increasing our productive and creative abilities; etc etc. (16/)
All else being equal, these are all – obviously – in furtherance of individual and collective flourishing.
Further we have been appointed as khulafa over the world, with things for our benefit, and we are to manifest God's names (including pertaining to creator). (17/)
Further we have been appointed as khulafa over the world, with things for our benefit, and we are to manifest God's names (including pertaining to creator). (17/)
So how do we fit this in to the lesser and higher ideals they proposed?
I would suggest in two ways: (18/)
I would suggest in two ways: (18/)
1. Promoting flourishing through technological advancement becomes a third ideal, alongside character/justice and contemplation.
2. Technological advancement becomes a tool we utilise to aid in the realisation of the other two ideals. (19/)
2. Technological advancement becomes a tool we utilise to aid in the realisation of the other two ideals. (19/)
Freed from the burden of scarcity, society can harness its vast resources towards: cultivating virtuous/excellent character; promoting loving social bonds and just and merciful social arrangements; creating the conditions for as widespread realisation of Unity as possible; (20/)
and pursuing truth (eg intellectual activity), goodness (as above), and beauty (eg through art, music, architecture, urban design, the natural world, goods, etc etc). (21/)
What the specifics of the would look like, I'm not sure.
But I think we need to take "post-scarcity" seriously. Attaining it and developing it further.
Finally, without technological/productive parity with others, security and sovereignty aren't possible. (22/22)
But I think we need to take "post-scarcity" seriously. Attaining it and developing it further.
Finally, without technological/productive parity with others, security and sovereignty aren't possible. (22/22)
Allahu 'alam.
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