The Definition of Culture
Culture has been defined
in many different ways by cultural experts and scholars. The Encyclopaedia
Britannica has so far [1] cited 164 various definitions of culture. By studying
these definitions carefully, it may be concluded that some of them intend to
identify certain cultural elements, e.g. scientific culture, artistic culture,
literary culture and moral culture, all of which serve only to describe various
aspects of the cultural phenomenon such as art. Some definitions refer to
pursuant culture, and some others depict pioneer culture, although they do not
directly do so.
Let us consider a simple
example to elaborate on the fact that all the existing definitions fail to put
forth a thorough explanation of culture. Suppose a number of people are trying
to find the centre of a circle by considering many points in it. Clearly, none
of them would prove to be the real centre; thus, cultural scholars and
sociologists have not taken into serious consideration the true identity of
man, which lies in the boundary between nature and the supernatural.
“Truly, it was you who
made the circle of the universe whole.” (Sheikh Mahmoud Shabestan)
Instead, they have
merely studied some of the cultural elements, especially physical phenomena and
cultural activities. Therefore, it is obvious that the number of physical
outcomes could lead to countless definitions, much higher than 164. In proof of
this, notice the neglect toward the innate virtues of culture, the aspect of
virtual beauty to name one. On the contrary, culture consists of two parts:
internally virtual and externally virtual. The most complete definition that
can be derived from most of the present ones is:
“Culture is the
necessary or proper quality in man's physical mental activities, based on sound
logic and emotions rising from sensible evolutionary lifestyles .
[2]
The elements and
examples presented in the current encyclopaedias and lexicons refer to
qualities of both necessity and appropriateness. In other words, they consist
of proper facts and also necessities for human life. French Encyclopaedias
state that:
“Culture consists of all
the knowledge acquired by man or society, such as a set of activities based on
various socio-historical rules, or structures caused by changes in behaviour or
deeds due to specific educational conditions”
The sentences above
include both, the absolute vital and also the unnecessary but proper conditions
of life. However, as we will see further on, the necessities and proper conditions
do not totally exclude man’s personal needs. Some experts believe that culture
consists not only of the essentials of life, such as natural sciences or
humanities, but only the suitable aspects worthy of forming the basis of a
culture. Here we must keep in mind two important principles.
One: The more
distance between culture and natural life and fatalistic facts, and also the
more evolutionary virtual facts it includes, the more human it will be.
Two: The highly
elevated spiritual value according to which man constantly wishes to fill every
aspect and action of his life with excellent virtues.
On the basis of these
two rules, some idealistic and pioneering anthropologists believe that culture
has always played a major role in the evolutionary progress of mankind.
Concern about the Future of Evolutionary Culture
If a day comes when
humans begin to lose the desire to reach harmony in dignified freedom,
unconscious fatalism will put them in a mechanical life ignorant of the truth,
and call it human unity. If someday the plague of deculturization
infiltrates humans so strongly that it even ruins the common virtues of
evolutionary cultures in various nations, it would unquestionably reveal the
shameful incompetence of their leaders. Despite centuries of evolutionary endeavour
by holy prophets men of wisdom, moralists, and the sacrifices of those martyred
for the sake of freedom and human dignity, social leaders today have not only
proved themselves unable of uniting mankind in search of spiritual and behavioural
harmony based on evolutionary cultural virtues, but have also lowered man to
ignorant components of a machine. They have deprived man of the glorious life
he deserves, and restricted him to only the physical desires of life, such as
greed for power, dominance and selfishness. On that terrible day, which might
not be so distant, history's sensitive conscience and God, who provided men
with conscience to guide them through time, will take revenge on those who have
demolished human dignity and values.
All authentic human
cultures, holy prophets, distinguished anthropologists, moralists and those who
have contributed to the culture of man's history clearly show that the only way
to establish harmony and dignity among mankind is definitely through elevated
virtues and morals, not mechanical characteristics and qualities. The reason is
that the more man deviates from highly moral virtues, the more influenced he
will be by his natural animal self. Animals also possess this kind of self -although
in a more limited form -whereas in humans it handles the essence of man, for
human capacities are so many and mighty that they mutually infect the universe
and their peers.
The natural self knows
no sympathy, emotions or logic. It totally ignores conscience, evolution and
culture. However, unless these great human virtues are achieved, human unity
and brotherhood would be merely a dream, for selfishness and greed for personal
desires are a natural part of the animal self, which has led to the countless
wars and atrocities in the history of man.
Islamic culture has thus
shown great concern for the future of modern societies. Yet, some Western
scholars have not only foreseen the demise of Western culture, but also believe
it to be happening at the moment. Albert Schweitzer thus describes the critical
state Western culture is in:
“It is obvious to
everyone that we are heading for cultural self-destruction. What is left for us
today is by no means safe, for it has not come under destructive pressure yet,
and is surely too frail to be able to resist it. Modern man has much less
capacity for culture nowadays, because his environment has damagingly degraded
his spirit.” [3]
Schweitzer believes that
industrialized man is devoid of freedom, unable to focus his thoughts,
incomplete, and in danger of losing his human self. He further adds:
“Society has developed
so sophisticatedly that it can secretly control men, and has made him so
dependent on his society that he gives up his entire aspect of thinking and
reasoning... therefore, we have entered a new era of medieval times. Thought
has deliberately been abandoned in the name of freedom and men are controlled
by their societies. We have inevitably lost faith in the truth because we have
sacrificed our mental independence. We have disturbed our own mental-emotional
balance. Inadvertent attention in any aspect can lead to thoughtless establishment.
[4]
Schweitzer considers “inadvertent
struggles” another characteristic of industrial societies. During the last few
centuries, men have been working like machines, not human beings. The essence
of humanity has been contaminated, and never generations lack the necessary
factors for human evolution:
“Adults are drowned in
work, increasingly submitting to superficial disturbance absolute passiveness;
ignoring their own “ego” and deviation has become their physical need .”
[5]
In his
conclusion, Schweitzer emphasizes that man should reduce the pressure of his
worldly struggles and avoid frills
Schweitzer; a Protestant,
agreed with the Dominican Reverend Eckhart that
“Man should not submit
himself to the spiritual isolation considered 'selfishness; he should actively
contribute to developing his society to the highest possible level of morals. If
nowadays only few people still possess human emotions, it is because they tend
to sacrifice their piety and moral values for their own native land –they never
exchange cultural values with other societies that could guide them toward high
spiritual development. [6]
Schweitzer then
concludes that the current social and cultural foundations are leading us to a
disaster that precedes a second Renaissance even greater than the original-
unless we wish to self-destruct
“During the second
Renaissance, mentally originated activities will prove crucial; in fact, mental
activities have been the only logical and practical principal man has come up
with in his historical evolution ...I have no doubt that if we act
thoughtfully, the revolution will take place.
[7]
However, the second
revolution may be, its basis will definitely to moderate selfishness, greed for
power and pleasure, for without religious influence, the revolution would be
impossible. It is quite likely that it be a religious revolution, which Islam
-especially the Shiites -have been a waiting, in order to form a divine global
society.
It is a certain fact
claimed by scholars of the humanities and positive philosophies that in our
era, crucial changes are on the horizon. Whatever kind of evolution if may be,
it will certainly concern human beings. In assessment of the coming dramatic
evolution, two major theories have arisen:
The First Theory:
pessimistically believes that human beings are heading for spiritual and moral
breakdown. Even if humans are not totally demolished, they will become selfish,
greedy living beings lacking logic and conscience, drowning in their desires,
and have no choice but to fit in the machine like nuts and bolts.
The Second Theory: an
optimistic one, states, “The evolution will once again revive original values
by considering man's intrinsic capacities for evolution, and thus regain him
his true self.”
Evidence shows the
latter to be preferable, provided cooperation -and if necessary, even sacrifice
on behalf of the leaders of the society alongside men of true wisdom and
authentic scholars of culture and humanities. But if, Heaven forbid, the
selfish and power-greedy keep on injuring humanity, and neglect the suicidal
fall that awaits all of us, the underlying evolution will definitely follow the
first, pessimistic theory -if, of course, it does not lead to the annihilation
of the world and its dwellers. According to that theory, humans will be
degraded as worthless as gears in a machine.
Considering man's
intrinsic need for seeking excellent values and his long-established passion
for evolutionary culture, and having in mind God's unquestionably wise will, we
support the second theory, and predict a prosperous and encouraging future
after man undergoes a great deal of suffering. Among the primary reasons for
our logical optimism is the fact that man possesses the virtual desire for
excellent evolutionary culture, and is always eager to protect himself from
various events that threaten mankind.
The Importance of Research on Definitions of Culture
In this section, after
examining comprehensive definitions of culture in various peoples and
nationalities, we will come to the undeniable conclusion that since mankind
essentially desires culture; he will prevail amidst all forces, greed and
sensuality. As the glorious Koran says:
“God sends down out of
heaven water, and the watercourses flow each in its measure, and the torrent
carries a swelling scum; and out of that over which they kindle fire, being
desirous of ornament or ware, out of that rises a scum like it. So God strikes
both the true and the false. As for the scum, it vanishes as jetsam, and
profits men abiding in the earth. Even so God strikes his examples .
[8]
Centuries passed; and
came a new one; the moon is the same, but not the water.
Justice and greatness
have not changed; however, this century and its people have. After all these
centuries,
O important one, none of these concepts have been affected
The water in the stream
has changed, but the reflection of the moon and the stars remain.
So its base must be high in the sky, not in the water.”
The main reason for
studying the supplied definitions of culture in the best-known encyclopaedias
and some lexical and sociological references is to prove whether all societies
of mankind believe that the true meaning of culture includes
the proper, deserving human evolution or not, and that even if the selfish,
greedy or nihilists attempt to degrade it to a paradise of banal phenomena
which they call culture, it would still be false and antihuman. It is the
variety in scholars' points of view in interpreting culture that has brought
about a myriad of definitions, whereas they are all in agreement about the main
core of culture. As we will see later on, some of the current differences are
due to time and some popular phenomena, and some others are caused by
environmental features and various perceptions of ideologies. For example, farhang,
the equivalent in Farsi for culture, means to pull [9] ; it also
refers to a branch bent down and covered with soil to help it grow, and able to
be planted elsewhere.
The Arabic equivalent
for culture, al-thiqafa, means triumph, intelligence and
skill, and also means talent for science, crafts and life nature. [10]
In French, culture
has derived from the Latin word cultura, which means
cultivating the earth for agriculture; in also means planting. [11]
In the German language,
it conveys raising bacteria and other living matter on a background of prepared
food; cultivating and protecting farms; and also a new group of organic living
matter. [12]
And finally, in Russian
it means determining the extent of man's influence on nature and his
achievements in doing so.
Interrelations among
Definitions of Culture
Taking the various
concepts of culture throughout history into consideration, we can form a
comprehensive definition: a general concept conveying victory, cunning and
understanding in Arabic; planting and farming in Persian; and cultivating the
soil and agriculture in Latin. However, our studies do not intend to prove that
culture shares the same etymology in all lexicons and encyclopaedias around the
world. But we are confident that the word culture and its synonyms in the
lexicons of nations of ancient civilizations, all generally convey planting,
capability of agriculture and organic life heading toward all features of fine
intelligent and artistic life.
In Search of the
Comprehensive Valuable Truth called Culture
Let us presume the term
conveying fine valuable culture in different ethnic groups and nations
throughout history -that undergoes virtual changes and has recently found
entirely new meanings -is culture, which in ancient
Persian means laying down a branch in order to raise it as a shrub, and has
gradually changed to convey wisdom, education, and great intelligence. Let us
also presume that the word “culture” has been used in its
filthiest ways. However, changes in a word's meaning cannot demolish the
concrete truth in logical life. For example, consider the Persian word “qanoon”,
which means a musical instrument. Years later it was used to convey the
truth, or an important lifetime spent interpreting the truth. If we suppose
that in some societies, tyrants use such words as they desire regardless of the
true meanings they have, should we come to the conclusion that qanoon
has lost its fixed meaning which refers to the relationship between man and
his own self, God, the universe, or his fellow men? It would definitely be
wrong, for the events depicting the relationship between man, God and other
beings are unquestionably unchangeable, even if they are not termed qanoon.
In the next chapters, we
will strive to find the fixed comprehensive truth which, whatever called, never
loses its crucial role to man -unless man gives up his identity in his world of
machines to such an extent that his life, soul and true self are totally
demolished; or as Tyler has said, “evolve into an intelligent ape [13] and
eventually become a part in the machinery.
Footnotes:
[1] Up to 1952.
[2] Of course, the above
definition only applies to pioneer societies, whereas pursuant culture does not
focus on progress or evolution.
[3] To Have or To Be?by Erich Fromm.
[4] Ibid.
[5] Ibid.
[6] Ibid.
[7] Ibid.
[8] The Koran, McMilan, 1991; The Thunder (13):17.
[9] The Dehkhoda Persian Encyclopaedic Dictionary
[10] The Jahangiri Dictionary.
[11] Larrouse Dictionary.
[12] Duden Dictionary.
[13] Edward Burnett Tyler (1882-1917), distinguished English anthropologist.