Conflict and the End of False Democracy

Dr. Seyed Mehdi Hosseini, PhD in Political Science

According to narrators of news and transmitters of works, one of the most important functions of allegory in conveying meaning and concept is shortening the path of reasoning in political–economic issues.
Therefore, political scholars, in explaining and emphasizing the necessity of reorganizing an economy that has lost its balance—and with the aim of proposing solutions to prevent the “experience of living in poverty”—have borrowed the allegory of the “symptom of a sick child” from family therapy within the marketplace of meanings.

Some symptoms, in fact, come to function as regulators of the family system. A sick child, by diverting the family’s attention away from more fundamental disagreements—those that are “not easy to resolve”—plays the role of neutralizing conflict (Gulding & Gulding, Family Therapy, p. 479).

Undoubtedly, argument and conflict are inseparable parts of life. Conflict arises when a person feels that another individual is obstructing the fulfillment of essential life needs. Essentially, friction of ideas—so long as it does not turn toward violence—is one of the conditions for social growth.
However, an unbalanced economy and a disordered business environment, in addition to their significant impact on families and generational survival, can transform conflict into violence. Precisely for this reason, sociological analysis of today’s social issues must emphasize the necessity of ending factional and partisan conflicts and recognizing the end of false democracy.

At present, the teachings of the “Decadent Church of Google” are in no way based on Christian virtues of faith, hope, and charity; rather, they are founded upon a satanic dream nourished by frustration, fear, and pessimism.
Therefore, demonstrating the fundamental distinction between a religious worldview—based on Abrahamic religions—and a computer-based ideology rooted in the teachings of the Church of Google can restore hope to parts of the new generation for economic prosperity and a brighter future.

Especially when the train of business and income—based on religiously oriented approaches—derails and loses balance due to neglect or abandonment of religious teachings, the turbulent conditions of the digital age can trap the new generation in the snare of the Church of Google. This is because their dynamic minds are filled with questions, and search engines provide arbitrary answers aligned with that church’s ideology.
That is, “a fruit obtained at great cost from the tree of knowledge, [which is destroying] metaphysical innocence” (Carr, What the Internet Is Doing to Our Brains, p. 163).

With the beginning of the second quarter of the 21st century and the rapid digital transformation, explaining “how democracy destroys itself and how the century of democracy has come to an end,” along with scientifically articulating the competencies of jurisprudential political Islam, is a short-term yet effective solution. It can prevent the ivy of our veranda from fleeing us and embracing distant trees.

However, if the enemy’s new and complex tactic—through soaring prices, the “dollarization of the livelihood of the oppressed,” and a pseudo-crisis of food, clothing, and shelter—takes effect, the danger intensifies.
Clearly, the new strategy of the “digital dictator’s brainwashing enterprise” is to sow doubt in the minds and motivations of a significant portion of the emerging generation regarding the Islamic economic approach.

Digital technique portrays a turbulent life in the showcase city and the cradle of false democracy through stories so vividly realistic that reason is astonished and understanding becomes helpless.

Since the 1940s, extensive and uninterrupted study, investment, and deep work have gone into making these colorful, rainbow-like images appear “more alive than life itself.”
A decade later, Martin Heidegger, observing this seriousness and cost, warned that the rising tide of the technological revolution could become so alluring and seductive that calculative thinking might one day be accepted and practiced as the only mode of thought.

As a result, political researchers in the early 21st century evaluated the role of digital-tech giants mainly through Joseph Nye’s concept of the “future of power.” Soft power, under the umbrella of decisive military power, shifted toward “smart power”—a strategic combination of hard and soft power—originating from Silicon Valley, creating from the mobile phone a dwarf satellite capable of performing the work of giants.

Understanding how and why this power emerged and challenged the traditional authority of the state constitutes a major turning point in contemporary history and a key factor in derailing economies.

In conclusion, the continuation of factional disputes and the failure to recognize the true nature of false democracy may extend the dark shadow of computer ideology over religiously grounded ways of life. Digitalism, then, “takes control of governance from experts and specialists and hands it over to demagogues.”
Allegories such as the sick child, impoverished living, family-system regulation, economic imbalance, and business disorder all highlight the urgency of immediate solutions. Hence, veteran political thinkers have introduced the concept of national reconciliation as a pathway out of such critical conditions.

Indeed, through this political formula, the enemy’s satanic dream can be nullified.