Religion, Rationality, and Governance: Averroes’ Ideals and
Modern China’s Political Landscape
Feiyu Lin
In cultures throughout the entire history, the link between divine beliefs, human nature, and political activity has always been a crucial and complicated topic. Averroes, a prominent medieval philosopher and jurist, argued for a political ideal in which logic and ethics guide the peaceful coexistence of religion and philosophy, resulting in a just government model. However, such notions are not exclusive to the Islamic culture; comparable effects and resonances may be seen in today’s non-Islamic countries. This paper will examine modern China’s political and social institutions to investigate the manifestations and contrasts of Averroes’ political ideals. Although China practices an official atheist policy, traditional religious and cultural beliefs still profoundly impact its political life. By comparing China to Averroes’ political theory, a better grasp of the complex interplay between religion, reason, and politics might be acquired.
Averroes’ political ideal stresses the incorporation of reason, ethics, religion, and philosophy in order to create a just and peaceful society. This concept has had a tremendous influence not just on the Islamic world, but also gives vital insights into the interaction between religion, logic, and political activity in modern society. First, he emphasizes the significance of human rationality and ethical action, viewing rationality as the key to understanding the world and seeking truth and justice. According to Averroes, humans have an innate need for knowledge and wisdom, which may be realized via education and philosophical study. Humans can reach greater moral standards and societal peace by instilling logical thought and ethical action. Second, Averroes promotes the peaceful coexistence of religion and philosophy. Religion establishes moral standards and a basis for faith, but philosophy, via rational analysis and logical reasoning, allows for a more in-depth study and implementation of these principles. In Averroes’ ideal society, integrating religion and philosophy may remove superstition and ignorance while fostering a logical and ethical social order. Finally, Averroes regards a government governed by philosopher-kings who are knowledgeable in both religion and philosophy. These leaders would draft laws and policies based on reasonable and ethical principles in order to attain social fairness and well-being. He feels that education is critical to accomplishing this aim because it develops individuals with logical thinking skills and strong moral standards.
The concept of political ideals about rationality, ethics, religion, and philosophy is also reflected in many aspects of modern China’s political philosophy and governance. In Chinese political thought, collectivism and social harmony are emphasized as aspects of human nature. Personal interests and conduct should promote societal well-being, emphasizing individual responsibility and communal contributions. Confucianism has a profound influence on this view of human nature. According to the “Confucian Concept of Self-Cultivation and Social Harmony”, Order, harmony, and solidarity are prerequisites for arising social cohesion in the community, achieving social cohesion and a strong, independent society requires order, harmony, and solidarity within the community. This ideal condition, known as the great harmony in Confucianism, can only be achieved if people strive for the moral virtues of ren (humanity), yi (righteousness), li (propriety), xiao (filial piety), and zhong (loyalty)(Fahrur, 2020). Moreover, China has an official atheist stance, and the government rigorously regulates religious activity. However, traditional faiths and cultural ideas, such as Confucianism, Taoism, and Buddhism, continue to have a profound impact on society. These ideas have a strong impact on moral standards and social conduct, notably in ethical education and family values. Thus, despite the state’s opposition to religion, cultural beliefs remain firmly embedded in people’s everyday lives, acting as a fundamental foundation of social morality (Yang, 2011). In addition, China’s political system, governed by the Chinese Communist Party (CCP), is highly centralized and founded on socialist ideas. The CCP is important to governance, responsible for policy formation and execution. Public participation is limited, although civic engagement is encouraged through education and propaganda. Institutions such as the National People’s Congress (NPC) and the Chinese People’s Political Consultative Conference (CPPCC) solicit public feedback in order to promote widespread social engagement (Dumbaugh and Martin, 2009).
Despite China’s atheism, there are fascinating parallels to Averroes’ political ideas. Averroes’ notion of philosopher-kings as leaders who are well-versed in both intellectual and ethical principles implies that education is vital in developing effective leaders. Today’s Chinese society appreciates a well-rounded education that promotes critical thinking, moral reasoning, and cultural understanding. Averroes’ focus on logic and ethics in human behavior is analogous to China’s emphasis on encouraging rational thinking and social responsibility through free compulsory education, which has increased overall educational attainment (Fang, Hai, et al., 2012). While China remains atheist, ancient ideologies such as Confucianism, Taoism, and Buddhism continue to have a substantial effect on social conventions and political decisions. This reflects Averroes’ concept of integrating religion and philosophy to build a rational and ethical society. Furthermore, China’s emphasis on educated political engagement is consistent with Averroes’ vision of administration by the learned. China aims to improve its officials’ governance skills and moral integrity through rigorous education and selection processes. Overall, both systems prioritize logic, ethics, and the incorporation of cultural values in forming political life, emphasizing their importance in governing.
While there are some parallels, China’s political structure differs significantly from Averroes’ principles. Averroes incorporates religious and philosophical elements into administration, but China maintains a rigorous atheist stance, with the government carefully supervising religious rituals to prevent them from interfering with state matters. Averroes proposes a comprehensive framework in which religion and philosophy coexist peacefully while directing society. China, on the other hand, promotes religious and cultural plurality as part of an officially atheist state, allowing diverse traditional faiths to affect society while remaining under governmental oversight. Furthermore, Averroes calls for philosopher-kings who are knowledgeable about both religion and philosophy and who manage society using rational and ethical principles. On the other hand, China relies on the Communist Party’s centralized leadership and collective decision-making process, with leaders chosen after undergoing extensive educational and political training to guarantee they meet the state’s ideological and ethical requirements. These distinctions emphasize the various methods of merging religion, philosophy, and government.
In conclusion, while there are obvious contrasts between China’s political system and Averroes’ ideals, there are important similarities in their focus on reason, ethics, and the influence of cultural ideas. Averroes envisions a civilization in which religion and philosophy coexist to lead governance by rational and ethical principles, governed by philosopher-kings. In contrast, China is officially atheist while permitting traditional ideologies such as Confucianism, Taoism, and Buddhism to impact societal values under strong government oversight. Both systems emphasize education and the development of leaders with strong moral and rational underpinnings, while their methods of selecting and training these leaders differ.
Work Cited
Dumbaugh, Kerry, and Michael F. Martin. “Understanding China’s political system.” Congressional Research Service, Library of Congress, 2009.
Fang, Hai, et al. The returns to education in China: Evidence from the 1986 compulsory education law. No. w18189. National Bureau of Economic Research, 2012.
Fenggang Yang, “Religion in China under Communism: A Short Introduction,” Social Compass, Vol 57, Issue 4, 2010, pp. 478-490,
Rozi, Fahrur. “Confucian Concept of Self-Cultivation and Social Harmony,‘.” International Journal of Language and Linguistics 7.2 (2020): 129-136.
