خلاصة:
Since society and social action are shaped within the realm of culture, policymaking aimed at guiding social action toward goodness and public interest is, in fact, cultural policymaking and requires the guidance of a cultural theory. If Iranian society does not wish to organize its actions and reactions in the surrounding world within the framework of thoughts, patterns, and concepts formulated by contemporary cultural theories, it will need a common language to understand culture and its social implications within the framework of its own wisdom-based and philosophical tradition. To this end, Allameh Tabataba'i's theory of validities has been re-examined in this article, taking into account the common themes of cultural theories. Data collection in this regard was carried out using the documentary method, and content analysis was performed within the framework of fundamental methodology. The results obtained indicate that, in addition to providing the possibility of describing the nature of culture and its social implications for human action, Allameh's theory of validities provides a framework for formulating a distinct cultural theory.
ملخص الجهاز:
Implications of Allameh Tabataba'i's Theory of اعتبار (Constructed Realities) as a Cultural Theory Ahmad Vaezi 1 Seyyed Mohammad Hossein Hashemian 2 Ali Reza Hosseinzadeh Deylami 3 Abstract Since society and social action are shaped within the realm of culture, policymaking aimed at guiding social action towards good and public interest is, in fact, cultural policymaking and requires the guidance of a cultural theory.
" Thus, Allameh Tabataba'i sought to provide a more complete explanation of the mediating role of speculative opinions in the perfection-seeking action of humans (Al-Tabataba'i, 1428: 340-341) and the connection between the two realms, abstract and material, of his existence (Tabataba'i, 1397, Vol. 2: 149), to determine the correct relationship between two types of intellectual confrontation with reality, one of which is its cognition (through theoretical reason) and the other is its construction (through practical reason), and to provide a basis for linking this philosophy with social action and deed.
Furthermore, constructive identities and mental meanings, through stabilization and survival via intersubjectivity (Wa'ezi and Moallemi, 1398), or through public acceptance (Oliaei, 1389: 127 and 230), or via what is called the unity of minds among individuals around a semantic axis (Parsania, 1391: 184), exist in a collective "I"3, and this collective identity, with its "independent existence and specific rules," encompasses all human perceptual and motivational faculties (Allameh Tabataba'i, 1391: 52-54; ibid, 1397, Vol. 2: 187-225).
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