Silsilat Al-Anwar comes to us in this issue titled "In Search of a Title... Philosophy Between Culture, Human Sciences, and Health!"

Culture represents one of the manifestations of philosophy and the human sciences, as its analyses rely on strategies of phenomenological engagement and interpretation by stepping away from the transcendent givens of human life and attending to practical, historical, social, and even psychological contexts. The value of the relationship between philosophy, culture, and the human sciences becomes evident through clarifying the pathways of philosophical inquiry in terms of its visions—its historical origins and premises—as well as its operationality, and consequently its presence at the level of human science. This calls for questioning and raising the major issues and core problems within it, which reveal the achievements of culture as one of philosophy's key dimensions.

There is a fundamental conviction in this context: that all human sciences employ philosophy, even in its silent form, without explicit acknowledgment or declaration. The importance of the philosophy of culture lies in restoring consideration to philosophy, which the human sciences have attempted to disown despite it serving as the cradle and fertile ground for their birth. Cassirer, for example, bases his critique of culture on a qualitative confrontation between the natural sciences and the cultural sciences, grounding it in the phenomenological distinction that characterizes the dual orientation of perception. He thus moves toward posing the question regarding the logical nature of concepts in the cultural sciences—a nature responsible for forming the unity of the sciences beyond their multiplicity, by virtue of their distinctness from other fields of knowledge. It is essential in this domain to raise the problem of logical character, or the logical foundation for unifying the cultural sciences, in order to develop the solution proposed by Cassirer regarding the theory of concept formation. This is achieved through a rigorous logical approach, addressing the internal crisis of knowledge, and emphasizing that proving how the nature of the object of cultural sciences invalidates claims concerning the universality of history, psychology, and natural science. Under these circumstances, one must delve deeper into the logical foundation of the cultural sciences.

The purpose of this reading is to break the isolation imposed on the philosophy of culture and its theoretical and practical orientations across all fields of knowledge to achieve communication and harmony. The understanding that philosophy brought to the human sciences constituted a pivotal point in the field of their epistemology, represented by all schools of philosophical interpretation—from phenomenology and deconstruction to intuitionism and functionalism. The latter represents the epistemological and methodological basis for the possibility of interpreting the philosophy of culture within the human sciences. Thus, the philosophy of praxis emerges as a cultural horizon toward texts and field research undertaken by specialized researchers in "the contemporary cultural mediator," alongside the "philosophy of art, heritage, and cultural professions" in particular. This aims to uncover areas of explicit and implicit recognition of the practical value of culture in the life and presence of societies through the process of contemplating texts and comparing them with field behaviors. This requires the following: first, researching the foundation of the concept of culture and its theoretical affiliations through philosophical interpretation and analysis, probing its depths through various orientations of the philosophy of culture; and second, investigating the extent to which theoretical philosophical concepts can be found on the ground—in belief, myth, religion, mindsets, art, literature, and history. In other words, the task is twofold, oscillating between the philosophical and the anthropological.

Prof. Dr. Mourad Gouasmi