Network Core Structure
Dr. Seyed Mehdi Hosseini, PhD in Political Science,
is a talented and insightful translator of the book “The Age of Artificial Intelligence and the Future of Humanity.”
He has beautifully and intelligently rendered the term “network platform” as “the network infrastructure.”
“Far from the noise — even hidden from sight —
we are weaving non-human artificial intelligence
into the very fabric of our lives.
This transformation is advancing rapidly,
driven by a new element we call the ‘network infrastructure.’”
Through this conceptual framing, one can contemplate notions such as platform, base, infrastructure —
and more broadly, the techno-digital realm —
as the underlying structure shaping thought, motivation, and aesthetic perception
within the emerging generation.
As the poet said:
“Silk does not become finer,
even if you call it satin, brocade, or velvet.”
With this premise in mind,
we seek to shed light on the subtle yet profound influence of concepts such as
cybernetics, consciousness, legitimacy, artificial intelligence, political science, and the university
on the behavioral and cognitive formation of the new generation.
The doctrine of personal construct psychology, as interpreted by George Kelly, is founded on the premise that:
“The human being whose progress in controlling and predicting the events of the surrounding world shines gloriously through the ages,
is the very same human we see around us in daily life.
Man, by his very nature, flees from ignorance and darkness, and values knowledge and understanding —
which are among the essential dimensions of spirituality.”
It is evident that throughout the world, the university remains the primary center of knowledge and enlightenment.
While expressing the highest respect for the esteemed academic community — the wise administrators, respected professors, diligent students, honorable staff, and all others —
it must nevertheless be acknowledged that:
“Iran’s university system lacks genuine global connectivity;
the Faculty of Political Science on one hand, and the apparatus of government and administration on the other, maintain only extremely limited interaction.”
This isolation has been one of the key reasons behind the assault launched by the “Church of Google” and the domain of cyber knowledge
against the infrastructure of ‘jurisprudential political Islam’,
that is, the very capacity for reflection on the deepest dimensions of spirituality.
Such an assault exposes, ever more clearly, the lack of sufficient contemplation
on fundamental issues such as “structure and agency,” and the nature of their interrelation.
As is evident today,
the new generation’s struggle with digital technology has turned that modern “monastery” into a self-proclaimed oracle that offers convenient answers to every question —
even boasting that it alone brings salvation to this generation.
Yet few dare to say:
“Salvation is not the monopoly of this church.”
