Why is it so difficult to achieve collective success in Iran? Why is it rare to find productive discussions among Iranian intellectuals that do not result in verbal conflict? Why are we like this? How can we find an answer to such a question? Should we compare ourselves to other nations or should we critique ourselves regardless of how others are? In critiquing this situation, there are points that can be raised, which I will address based on my personal concerns.

How can we determine what is right and what is wrong? First, we must establish our own criteria for judgment. Should we evaluate the truth and falsehood of a statement based on absolute and fixed rules, or should we consider the norms of our time and era as the standard for judgment? Both perspectives have many supporters, but regardless of the validity of each statement and for whatever reason, we cannot overlook the practical consequences of these ideas. It is difficult to find a system of thought that has persisted throughout human history and has not relied on an undeniable truth. In the debate between economic and philosophical ideologies of the left and right, each has focused on real and objective interpretations of individual and collective human behavior and has addressed its theories and interpretations of life and its rights and wrongs.

Perhaps no one is wrong if a person gradually discovers his position, authority, and limitations in life, and with the passage of time and relying on the rapid trial and error of the modern era, he will be able to clear the field of fruitless experiments and perhaps he will not be able to do so, but what is not doubtful in this matter is that how can we determine the accuracy of a statement without testing it? Perhaps the blind knot of Iranians in collective work can be found here, an environment that has been empty of the possibility of testing different and conflicting beliefs and is heavily controlled by limited beliefs, how can it observe the practical results of implementing ideas? Maybe we are all wrong and maybe we are all right!

“Put on your own shirt!” Although importing ideas may not be entirely futile and pointless and cannot be easily rejected, it should not be confused with importing fruits or cars. Thinking has very delicate considerations; what and why do we think? Can we import thinking like a Mercedes Benz from the West, and ride it without knowing how it is made and what differences it has with our own Samand? Without exaggeration, thinking should be considered a luxury item with many customers, a precious vase that captivates and delights the eyes, but its existence or non-existence does not make much difference, a luxury item that has come from abroad and its value is simply because it has been imported from abroad! But how should we introduce this product to Iranians? Why, after more than a hundred years since the Constitutional Revolution, can we not find the slightest trace of conscious effort to test thinking in students in the Iranian education system? Thinking is teachable, it stems from doubt and choice, and when its

Politics is not just about thinking. It is not that no politician can think, but the requirements of politics are not necessarily the same as thinking, just as politics is not necessarily the same as political participation in social changes. A person does not necessarily think to gain power, but they may enter political parties to gain power. When politicians (and of course not political actors) become the mouthpiece for introducing ideas, what can be expected other than a war of ideas, which is essentially a war of power? And in such a situation, how can one hope for cooperation of ideas? When simply having a preference for a system or belief in a philosophical proposition can be seen as an accusation by others, how can one assess their own actions and their consequences? How can one be humble in the face of criticism? Perhaps the solution lies in hope. Collective work requires practice, one cannot be ignorant alone, but one cannot overcome ignorance. It is better to not be disappointed by thinking, listening, or practicing