According to Mehr news agency, Saeedreza Ameli, the head of the Council for the Developme and Promotion of Humanities, explained the roots of reformism in the Islamic Revolution, the goals coained in the stateme of the second step of the revolution, and the fundameal necessity of transformation in the field of humanities, at the meeting of the members of the support office for the elite society of the service ceer of the coury’s seminaries and the Isfahan seminary.
At the beginning of his speech, he defined the victory of the Islamic Revolution of Iran in the modern era in the direction of “transformation” and considered the goal of Imam Rahel (RA) in this transformation to be “the establishme of Islamic governance in the society”.
The head of the Council for the Developme and Promotion of Human Sciences, referring to the famous plan of the Supreme Leader of the Islamic Revolution, Ayatollah Khamenei, eitled “250-year-old man”, which was preseed in his series of speeches at the World Congress of Hazrat Reza (A) It was brought up in three years and later turned io a book. He noted: “They say that the Imams (peace be upon them) were all seeking the establishme of an Islamic governme and believed that without an Islamic governme, the necessary basis for the implemeation of Islam in the society would not be realized.” This view provides a basis for the necessity of governance and the implemeation of divine decrees at the macro levels of society.
Clarifying the triple objectives of the stateme of the second step
In another part of his speech, Ameli referred to the “second step of the revolution” stateme; A stateme that the supreme leader of the revolution preseed in 2017 and at the end of the 40th anniversary of the revolution as a “plan for the future of the revolution”.
He explained and emphasized the three key axes of this stateme, that without self-improveme, the damages that existed in the first decade of the revolution cannot be compensated, and divine piety solves many problems and social damages. The second goal is socialization, he described this goal as “goldsmith work in the social arena”; The process through which Islam is implemeed in the society and becomes a “social desire and tendency” that people eagerly move towards. The highest and main goal is the new Islamic civilization, which RekinThat is the “great pillar”, that is, monotheism.
Ameli explained: This outline of Islamic thought begins with faith, reaches monotheism, and then iroduces prophethood and guardianship as the main pillars of this civilization.
humanities; The ceer of transformation and long-standing concern of Muslim thinkers
Aami considered “human sciences” as the heart and ceer of scieific developmes due to the pivotal role of humans and evaluated the quality of breathing “air” of these sciences as decisive.
He reminded: “If healthy air is breathed in the humanities, a sublime iellectualism will be formed that is born from thoughts that will save mankind; But if this air is polluted, it will have harmful effects.”
He described “transformation in humanities” as a long-standing concern among Muslim thinkers even before the victory of the Islamic Revolution and poied to the iellectual curres in the Islamic world that put forward ideas such as “Islamization of sciences” in couries such as Malaysia, Indonesia, and Saudi Arabia. In Iran, this issue eered university programs immediately after the revolution.
Aamili considered “indigenization of science” as the first and most serious concern in the field of transformation of human sciences; A concern that he believes is the only way to “solve our own problems”.
In explaining the complexity of this issue, he poied to the link between science and ideity and warned: if we do not find a way and become anxious in this area, uncertain ideities and multifaceted emerge
To explain this conflict, he used a beautiful ierpretation in Rumi’s stories: the story is about a person riding a camel; The camel has a desire for his nest and the rider also has a desire for his nest, but these two move in two opposite directions. When the carrier and the cargo have differe directions, tensions are created that cannot be transformed.
to Belief factorLocalization is accepted and its clear example is in the historical experience of post-reform JapanMeiji is visible; The era when the Japanese emperor raised two slogans of “globalism” (opening the doors of the world) and “indigenization” at the same time. The Japanese were very strict in ieracting with the West and adopted a critical approach in accepting new ideas so that the theories were seriously criticized before eering the native economy and culture.
The head of the Council for the Developme and Promotion of Human Sciences, in opposition to the two views of “nationalism” and “globalism”, referred to “Islamization” as the “third view”; A view whose goal is the progress of the Islamic Republic of Iran and should not be in conflict with the system’s doctrine.
Referring to the establishme of the Humanities Islamization Council in 2008 and its formation following the concerns of the supreme leader of the revolution, he poied to two key questions at that time: Are the curre humanities compatible with Islamic thought? And has a suitable job been defined for the graduates of these sciences?
Emphasizing the importance of the second question in the field of employme, Ameli called the results of one of the rece surveys “shocking” and said: “We recely checked; An employme test is held in governme jobs. The Administrative and Employme Affairs Organization conducts an exam; In that test, 72% of humanities majors do not have job majors.
He considered the lack of a job definition for this volume of disciplines to be the result of the fact that the “foundation” of existing humanities is tied to “Western humanities” and the measures taken to solve this problem have been very limited.
The head of the Council for the Developme and Promotion of Human Sciences emphasized that although the curre reforms in the structure of human sciences are necessary, these reforms are “like a building that has changed but its structure is still western”. He explained that western science was formed with a non-divine foundation and suited to the western society and is completely unable to solve the indigenous problems of Iran. Because the science that solves a problem in London cannot necessarily solve our native problem.
The main criterion for the usefulness of knowledge: compatibility with native variables and divine ideal
Aamili considered the usefulness of a “knowledge experience” to be its fit with the “main variable” of Iranian society and the direction of its ideals. He emphasized: It is useful for us to experience knowledge that can fit with the main variable that we use in society; But if a knowledge is not placed in the direction of our path, it cannot be useful for the society.
He added: We can still follow the path of reorganizing the humanities and social sciences in accordance with the divine thought, Iran’s native issues and the main ideal, which is the modern Islamic civilization. Of course, it is not an easy path.
The head of the Transformation Council poied out the inclusion of importa and basic tasks for humanities in the final stages of compiling the 7th Developme Plan and stated: If you look at Article 119, Clause 23 of the 7th Plan, it emphasizes the updating of humanities, revision of fields in this field, compilation of reference books, as well as the definition of the field structure that will lead to adapting the fields to the occupations and job needs of the Islamic Republic.
The formation of knowledge-based companies in soft fields
Ameli listed the creation of knowledge-based companies in the field of humanities as one of the most importa developmes. He reminded that, unfortunately, the concept of technology is mistakenly regarded as equivale to “hard technology”, while technology is a “package” and can facilitate and make various processes efficie based on human sciences.
Poiing to the importance of the relationship between science, industry and progress, he emphasized that the field of humanities also needs knowledge-based companies. According to him, the way for the formation of these companies has been prepared and the Preside’s Vice Preside for Science and Technology is ready to support 3,000 knowledge-based companies in the fields of humanities, social sciences and arts. These companies can provide a clear and precise definition of possible activities in this field.
The role of humanities in solving social problems
By meioning an example of social challenges, Aami made concrete the importance of the role of humanities knowledge-based companies. He poied to the alarming increase in the number of single-pare families in Iran and said that the number of these families has grown suddenly: about 12.5% of the coury’s 26 million families are headed by mothers.
He added that at the same time, the divorce rate and the average age of marriage among men and women have also increased. This situation shows that the human sciences must solve these problems in a specialized and problem-orieed way.
The Chairman of the Transformation Council considered the issue of population growth to be the main concern of the Supreme Leader of the Revolution and emphasized that if it were not for his warnings, this issue would not have been taken seriously.
Referring to the past policies that reduced population growth and even reached a negative growth level, he poied out that the laws of reducing population growth were implemeed and the result was a decrease in the growth rate and a tendency to negative growth.
He emphasized that the solution of the coury’s vital issues, including the population crisis, depends on the transformation, reorganization and efficiency of humanities in accordance with the foundations and native needs of the Islamic Republic of Iran.
In the final part of his speech at the consensus meeting, the head of the Council for the Developme and Promotion of Human Sciences focused the discussion on the analysis of the coury’s social situation and the impact of new technologies on “social solidarity” and “global economy”. While acknowledging the existence of real dissatisfactions in the society, he emphasized the necessity of using the capacity of humanities to strengthen social capital.
People’s loyalty to the revolution and the danger of “represeing the equation of one equals all.”»
Poiing to the people’s deep understanding of the sensitive conditions of the coury, Aami considered their powerful presence in eves such as 22 Bahman as a sign of loyalty and dynamism of the revolution. He clarified that the people, in spite of facts such as “corruption”, “embezzleme” and “improprieties” which are disturbing and highlighted by the enemy, recognize the basic threats against the Islamic Revolution.
He warned that one of the enemy’s “soft war techniques” is the use of the “represeation of the equation of one equals all”: the enemy highlights the issues and makes a general and inclusive image of one case and highlights it as a social symbol. When this represeation is very strong, it can form a one-equal-all equation.
Referring to the rece 12-day war, Ameli described it as a turning poi in the history of Iran’s confroation with its enemies, which se a clear message: the Islamic Revolution is alive and dynamic and the Islamic Republic is demanded by the Iranian people.
Based on this, he emphasized that indicators and factors that strengthen “social capital” and “national solidarity” should be ideified, and humanities have a fundameal place in this direction.
User Crowdsourcing: The New Power of Technology and the User-Activist Role
The head of the Transformation Council considered the emergence of “new technologies” as the most importa factor in strengthening or weakening social solidarity, the power and scope of which are much wider than the previous technologies. Referring to the logic of “crowdsourcing” in the virtual space, he explained: there are nearly 70 million active users in the virtual space in Iran, each of whom has become a source for social action.
He considered the fundameal difference between the curre space and the past in the change of “place” to “space”; This means that in the past, social action was limited to the place and geographical environme and the influence happened gradually and at a slow speed, but now the virtual space has provided a platform in which the user, who used to be the only “addressee” and “receiver”, has become a “republisher”, reproducer and even a “pivotal factor” in the formation of social trends.
He emphasized that this “individual power” and the capacity of “massive resources” can be “in the service of the popular moveme for the revival of Islamic culture, in the path of progress of the Islamic Republic and in the direction of realizing the indicators of Islamic civilization”; But on the other hand, the enemies, especially the Zionist regime, use these social networks and virtual space as their most importa means of destruction and soft war.
Aeli emphasized that virtual space is just a transformation technologically It is not a minor thing, but a “fundameal change in technology” that completely affects the ecosystem of human life.
To explain the economic importance of this space, he poied to the market value of crypto-currencies, which now accous for about two perce of global GDP, and the eire economy of this environme has reached about 10 trillion dollars.
He warned that today “people’s purchases, eertainme, communication, banking system, governme services and governance mechanism” have all been transferred to the virtual space and this fact requires a review and transformation in the governme’s doctrine.
artificial ielligence; The solution to the coury’s grievances
The Chairman of the Transformation Council meioned his meeting with the Preside and said that in the fields of energy, water and basic resources with the issue “dissatisfactionWe are facing and the fundameal solution of these challenges is “artificial ielligence”. He considered artificial ielligence to be the key to “optimal use of resources” and iroduced the main productivity indicator as “data to output ratio”; A ratio that can be improved by deploying artificial ielligence in governance.
He emphasized the necessity of accepting new logics arising from artificial ielligence and virtual space and said that the most importa capital of society is not material capital, but “the capital of Islam and spirituality”.
Infinite logic in the economy of virtual space and the necessity of transformation in governance
Explaining the emerging economic logic in the coext of artificial ielligence and virtual space, Aami poied to the concept of “virtual productivity”. He said: “If our result is logical, in this mathematical logic, any number that tends to infinity is equal to infinity.”
He explained that in the field of data, as the amou of data increases, the resulting capacities also move “toward infinity”; The logic that constitutes a “new economy”.
Using electronic banking as an example, he said: in branch banking, providing a service to one person preves providing a service to another; But in the electronic space, services are like heavenly blessings; No matter how many services you get, other services are not limited.
According to him, understanding this logic of virtual productivity will inevitably change the economic structure of the coury and the ministries, and the model of governance should move towards electronic governance and smart governance.
ielligeization; Eliminate bureaucracy and middlemen
The head of the transformation council, the simple meaning of ielligeization is “removal the communicator and communicator. Stating that the main duty of the governme is to provide services, he emphasized: about 70% of governme services are bureaucracy and bureaucracy, and these iermediaries can be eliminated by making smart and using virtual space and artificial ielligence: making smart means removing the communicator and communicator; We should take the good of virtual space and artificial ielligence and fill its bad place.
He asked for help from the seminary elites and said that God has placed an importa path before us. He once again considered “Islamic capital” as the most importa capital of the society and emphasized that this capital should be effective in real life.
