چکیده:
Several viewpoints have been raised regarding the possibility, necessity and manner of cultural planning. A group, by accepting the possibility of cultural management and by emphasizing on its necessity, call for totalitarian management with the aim of creating social equality, which is not without deprival of freedom and human choices. On the other hand, liberal tendencies and the open atmosphere negate the possibility of a totalitarian and all-encompassing cultural management in view of the vastness of such a project that has to cover multiple categories. The present article seeks to discuss the rational Islamic approach to this issue on the basis of Transcendent Theosophy with a comparative study of the two contrasting viewpoints in order to provide answers on how cultural planning is possible in an open educational atmosphere but without negating human freedom and choice. And if cultural planning is possible, what are its needs and necessities? The article thus says that culture is broadly made up of the three main layers, that is, cultural symbols, values, and beliefs. The basic or ground layer is the ideological layer of the society that manifests its beliefs. Here the key factor is rationality, meaning that any impact on this layer is impact on the entire realm of culture. Thus, it is only rational planning that makes cultural management possible in an open atmosphere along with preservation offreedom and choice. The move towards this desired or satisfactorylevel of culture is crucial for emergence of cultural resistance in the face of foreigncultural onslaughts.
خلاصه ماشینی:
The present article aims to discuss and examine the 'rational Islamic view' from the perspective of Transcendent Wisdom in this regard and to answer these questions: First, how is cultural planning possible given the two issues of an open educational environment and human freedom and autonomy?
Now, given the two preliminary definitions above, cultural planning can be defined as "a conscious effort to change the system of cognitions and beliefs, the system of values and tendencies, and the system of behaviors and actions of a society in order to reach a desirable state that the planner has pre-determined.
However, the second approach, by accepting the possibility of managing culture and emphasizing its necessity, believes in full-scale management that is accompanied by the deprivation of human freedom and choice and is carried out with the aim of social homogenization.
2. How Cultural Planning is Conducted In the previous section, it was clearly shown that Mulla Sadra considers cultural planning—aimed at leading society from the existing culture toward the desirable culture and from deficiency toward perfection—to be the most important duty of the religious government, and the performance of other duties by the state is seen as a tool and a means to achieve this ultimate goal.
Sadr al-Din Shirazi (Mulla Sadra) (1376); Sharh Usul al-Kafi, Vol. 7, translated by Mohammad Khajavi, Tehran, Institute for Cultural Studies and Research.
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