Defining culture is a complex and highly debated endeavor. Throughout history, various schools of thought have offered numerous definitions; one might even say there are as many definitions of culture as there are thinkers in the field. However, this diversity does not preclude the pursuit of a more accurate and superior definition. Employing a rational, a posteriori meta-analytical approach, we formulate the following definition from the perspective of Islamic Applied Philosophy (Philosophy of Disciplines).
We define culture as: “A broad spectrum of coherent, human-founded, socially generated, normative, and enduring worldviews, dispositions, inclinations, and actions, which generate meaning and direct the minds and lives of human beings; crystalized into the second nature and collective identity of a spectrum of individuals within a specific timeframe and earthly context.”
Below, we elaborate on the components of this selected definition based on its constituent terminology and phrasing:
“Spectrum”
This term alludes to the rainbow-like arrangement of the “set of components and layers constituting culture.” Culture is formed by a “spectrum-prism” system of “components” and “elements” (indicating the epistemic geometry and formal structure of culture).
“A broad [spectrum] of…”
This descriptor emphasizes the condition of multiplicity regarding components and elements. This means that the mere accumulation of a small quantity of the four cultural components within the minds and lives of a group does not constitute a culture, nor does it merit the application of the term. Culture can only be attributed to a substantial aggregation of these categories.
“Worldviews, Dispositions, Inclinations, and Actions”
These are the four primary components constituting the overarching domains and levels of culture. Their listed order indicates a hierarchical and value-based precedence (in order of paramount importance); these four categories are sequentially dependent on one another:
- Worldviews: This refers to the complex of “worldview-centric beliefs” governing the conscience of the adherents of any given culture. This category constitutes the highest and most foundational layer of the cultural spectrum.
- Dispositions: The collection of internalized habits (malakat) considered to be the shared, innate characteristics of a culture’s adherents. This component is influenced by “worldviews” and, together with it, generates the “inclinations” component and gives rise to the “actions” component.
- Inclinations: Prevalent definitions of culture often neglect the crucial component of “interests and tastes” as a distinct cultural domain. However, “likes and dislikes” act as an unwritten manifesto, regulating “social emotions,” “food, clothing, and shelter,” and ultimately the bulk of a society’s “lifestyle”—which is a significant part of culture. This component is deeply influenced by the preceding two.
- Actions: We apply this term to routinized behaviors. Behaviors manifest as “rituals,” “customs,” “shared habits,” and the like, collectively forming an essential dimension of cultures.
“Coherent”
This word signifies the internal consistency of cultures. Although cultures emerge from a broad spectrum of components and elements, these accumulated elements are harmonized. Consequently, any new elements introduced to a culture are inevitably either rejected and expelled, or processed, absorbed, and assimilated. Naturally, depending on the intensity and volume of incoming elements, pre-existing elements may occasionally and to varying degrees be influenced by the new ones (pertaining to the nature and attributes of culture).
“Human-founded”
Culture without humans is meaningless, just as humans without culture are an impossibility; one could indeed define the human being as a cultural entity (pertaining to the nature and attributes of culture).
“Socially generated”
Culture is inherently a social category; its birthplace and habitat are human collectives. Individual worldviews, dispositions, inclinations, or actions cannot be termed “culture” (pertaining to the nature and attributes of culture).
“Normative”
This constraint signifies that until something is generally accepted into the normative fabric of a specific social group, it has not become part of the culture. Religion, ethics, tendencies, and behaviors only enter the realm of culture when they transform into “norms” within a specific society, more or less fulfilling the role of benchmarks and paradigms (pertaining to the characteristics of culture).
“Enduring”
Culture is long-lasting and resistant to change. Cultural elements are sometimes the sedimentations of centuries that have settled and solidified in the minds, language, and lives of a society’s individuals (pertaining to the characteristics of culture).
“Generate meaning”
Culture endows human livelihood and existence with meaning (pertaining to the functional analysis of culture).
“Direct the minds”
The components and elements of any culture—consciously, subconsciously, and inevitably (even if only as a particular affirmative proposition in logic)—influence the epistemic frameworks of its people. Hence, the validity or invalidity of knowledge is partially contingent upon cultures (pertaining to the functional analysis of culture).
“Direct the lives”
Culture directs the lives of its bearers, to the extent that lifestyle is considered either a function of culture or a segment of it (pertaining to the functional analysis of culture).
As “Second Nature”
This expression refers to the internalization, stability, and permanence of cultural components and elements (pertaining to the nature and attributes of culture).
As “Collective Identity”
Various nations and societies are distinguished from one another by their cultures; culture serves as the collective identity of societies (pertaining to the functional analysis of culture).
“A spectrum of individuals”
The aforementioned components are termed “culture” whenever they dominate the minds and lives of a broad segment of human beings.
“Within a specific timeframe”
Despite its stability and endurance, culture is temporally bound (pertaining to the characteristics and precepts of culture).
“And earthly context”
Similarly, every culture has a specific birthplace and habitat. The concept of a “global culture” is theoretically possible but practically has not yet materialized (due to the highly decisive role of local origins and factors in the formation of cultures). It is only attainable under extraordinary conditions, such as the Advent (Faraj) (pertaining to the characteristics and precepts of culture).
