From the lives of the bees that also gave the name to a surah in Quran (Surah An-Nahl), there are a lot of examples we human beings should take. Most of their effort goes into make honey. Of course they don't only make honey for us to eat. The honey that is the final product of their work is necessary for them to continue their colony lives in their homes in winter.
They don't hibernate, but by banking up in a bunch they continue their seasonal activities for winter. For this, they have to stack 9-10 kilograms of honey per hive in the summer months. The social lives and work sharing of the bees are based on an order to continue these life conditions.
The lives of the human beings and societies are in an order, but our order is not fixed by a defined and biological code as of the bees.
That's why it is easy to express an opinion, but it is difficult to make correct determinations. The human being, ontologically, has been authorized to determine his/her position in the duty and job description at a certain level, has free will and is an independent being.
The human society has to ensure and build the order that the bees have been maintaining within a phylogenetical harmony with struggle itself…
When we say struggle, don't let a tumult, a gigantic chaos come to your mind straight away.
Formed by the free will and independence, in spite of the complication and complexity that are very difficult to understand, those who can see the order in the substructure see that…
Biologically, historically and socially we are born in an instant structure. The codes of life that we begin to take a breath of are so firmly established that, deceased Ali Shariati calls each of the biological, historical and social codes as the “human's dungeon”.
For him, aside from these three, there is a fourth dungeon of man; that's himself.
The deceased Ali Shariati considered that with the rise of science, we could get rid of the dungeon of the society and history; but in spite of that, since we were imprisoned in our own dungeon we would be in futility and emptiness.
He, with a poetic philosophy that also Sartre admires, very well tells that faith and love are required and a must for man in order to get rid of his imprisonment.
Our master Shariati, was not actually right when he was saying that we could get rid of the imprisonment of the biology through the natural sciences and technology, from the control of the history and society through the human sciences.
The deceased Ali Shariati could not witness the times called post-modern.
It is now as plain as day that if the natural sciences and technology cannot be under control, they will drag us into other destructions and uncertainty.
For a long time, we have been accepting that the human sciences can never present us afullpictureof reality.
Where did the bees and deceased Shariati come from? “Is there a fact providing the existence of a society and maintaining its life? If so, what is it?”
We are looking for an answer to this question. Looking at the example of the bee society, even if it's an independent and voluntary existence, we thought that there should be a code to prevent the chaos for the human society.
With mercy we commemorated deceased Shariati both to be able to emphasize the ontological differences of man once more and point out that the human sciences could not answer enough of these kind of questions as he assumed.
While looking for answers to the questions related with man and society, besides the data of the science based on the experiments, we have to get help from the philosophy, art, divinity, politics and the practice of life. To the utmost of my power, taking all these into consideration, I am answering the question above: The fact necessary for the continuation of the social existence of a human community is the “system of values”.
The communities that could unite around a system of values, within this process, at the same time have been establishing a political organization, a state as well.
The complex of values in the society shows an array from the center to periphery, and becomes diversified when it has gone to the perimeters.
In the “center”, both the universal humanity values and the local values that the tradition of the society formed are together. The majority of the people forming the society are around the “central values” piled up as a backbone.
From the unity and integrity, the “social center” that forms the backbone is responsible…
Rather than complaining and whining, they are acting with the concern of responsibility.
They are trying to materialize unifying, adhesive values in their own life-world as much as possible.
Tranquility is important for the social center. For this, they bring the tolerance and flexibility into the forefront, avoiding the fanaticism; they are just living like that. They are the majority, but without whining they prefer to remain silent. In the way that we call the silent majority the “social center”, it is possible to call the politics representing them the “political center”. A social order is provided thanks to the centers ( “center values” – “social center” and “political center”) in that society working in harmony.
Fanatic sediments, both as the value and social fractions, mostly take place out of the backbone and main body, in the perimeters.
In the social mechanism, the fractions taking place in the perimeter also have duties.
Their responsibility is criticism and discontentment… They always criticize the order in the center and they make requests. The centers in the society have to carefully listen to the density of these criticisms and requests; otherwise the “change” becomes inevitable.
You're right, I got something to spit out. On Thursday…