I told them: I will focus my answer on the entrance to beauty and its effect on human happiness. If you understand the philosophy of beauty and learn how to extract it from everything around you, you will be happier and more joyful. Every happy person will release positive energy around him, and the energy will be transformed into action and achievement.

My children, beauty is a distinctive feature of this existence, manifested everywhere, and it is a kind of order, harmony and harmony with countless manifestations and manifestations. times. This represents two different degrees of human capabilities: the ability to sense beauty, and the ability to express it. And because the sense of external and internal beauty is cognitive awareness, it can be learned. As for the other ability of the human being, which expresses beauty, shows it and shows it, it is the ability that the artist has, whether he is a photographer or a writer, or other people with different artistic abilities. Since science and experience have proven that there is a lot of knowledge and skills that a person can learn, especially at a young age, enabling him to increase his abilities in expressing beauty, every human being is an artist with a degree of degrees, and the uniqueness in art remains for the special talents in which a person is unique from the other.

Likewise, the general feeling of beauty and its manifestations, may be affected by the culture of human groups in a place, and affect the conscience of the individual. Different for beauty, the Greeks saw beauty in youth, and the Romans saw beauty in luxury, order and strength, and the Greek artist assumed that intelligence and reason lie in the harmony of dimensions. As for Pythagoras, he defined beauty as the essence of the numerical consistency mechanism that applies to the simplest and most complex phenomena. Al-Akkad interpreted beauty as freedom of movement.

The beauty of music, like the beauty of existence, lies in the proportions and mathematical relations, just as the beauty of the universe lies in the precise harmony between the movement of planets and stars. And art in Islamic civilization has expressed an aesthetic value derived from geometric shapes and colors. It was an expression of a new spirit and a philosophical mentality that had its own character.

Beauty is a kind of freedom in the conscience, and any sane thinker in the development of education has to put the concept of beauty, as something that can be realized, within the interests of the school and the educational institute, because our job, as I have always said, is to build human capabilities, and rules must be set for him in the educational system that educates It prepares the youth of Egypt for the future.

Gentlemen, when the soul is torn, work is separated from pleasure, passion and inspiration are absent, unity and harmony disintegrate, the need for beauty and its awareness is greater and more important, and by this I do not mean the study of art for itself, but I take it to a broader goal, so that beauty is a means to restore the lost unity. In the community.

And let me, dear reader, take music as an example, for music is the greatest art detached from practical goals, because its means of influencing the human psyche does not serve purposes outside the scope of art. Aesthetic joy, but in its simple study it builds sense and knowledge of consistency and harmony, and it reaches mathematics from the entrance to beauty and pleasure, and its practice skills build accuracy, proficiency, perseverance and commitment. The same applies to the word, photography, and other types of art. Each entry has a general benefit and another that is specific to its kind.

The human soul that tastes beauty is the soul that is capable of creativity, innovation, seeing what is beautiful and building on it.

Human nature, without the distortion that we do with it in family education or the educational climate, or the media that focuses on negatives and mistakes, is attracted by itself to everything that is beautiful, and it was reported from the Messenger of God (PBUH) “God is beautiful and loves beauty.” The ability of the Creator, Glory be to Him, to make beauty in its various forms a source of human satisfaction and happiness. The palatability of beauty is a common right, a right for everyone in which a person does not need to have a position, a power, or money to enjoy it. Dr. Zaki Najib Mahmoud says: “The ordinary person among the masses of people, if he knows in his current life, how to differentiate between what is beautiful and what is beautiful. He is ugly in the things that surround him, because his knowledge of that makes him a better person who also differentiates between good and evil, for good is always beautiful.

Beauty, like happiness, is not a negative value, but stems from a creative and capable force that provokes thought and contemplation, and opens the doors of faith and certainty. And if the enjoyment of beauty is permissible, then it is a gateway to the elevation of the soul and taste, the elevation of the soul and its salvation from decline and fall, and an engine for thought to wander beyond only sensual appearances. In fact, beauty is one of the causes of normal faith, and one of its elements, and artistic aesthetic values ​​carry on its wings what deepens and strengthens this faith, and makes it a means of happiness and goodness in this life.

The philosophy of ethics, logic, and the philosophy of beauty, with varying degrees of depth, must be embedded in the conscience of young people, according to the age group in which they are studying in one way or another. The selection of curricula for literature, poetry and speech arts must be consistent with this vision, and integrating this methodology without hesitation in education is a part that must not be separated from the comprehensive development vision. However, I assure that the most important thing is not in a curriculum taught, but in a teacher who understands this value, and a school and institute whose content the philosophy of beauty is a pioneer.

my advice

Be beautiful.. you see being beautiful,

Be happy.. you see being happy,

Let’s spread positive energy in our country.

And look at the most beautiful things around us,

And the most beautiful of those around us,

everything has beauty,

Search for beauty, happiness will come to you.

God’s blessings are countless, to us and around us.

……………………..

One of the young men commented on my words in our session, saying:

Allow me to interfere in your conversation with the youth. Your words are very beautiful and touching, Dr. Hossam. Indeed, one should be optimistic when he hears and reads it. Therefore, I think that your words and your beautiful view of life should not be directed to the new generation only, while we also as an older generation need positive energy and our need may be deeper, meaning that we too and our generation are “dreamers of tomorrow” and we must remember that each age stage has its dream, it can be done in a different way, but because We can live and feel optimistic. We must be dreamers of tomorrow. My opinion is that young people also know that your reassuring words and this positive outlook affect all generations, not just their generation. By God, I do not philosophize, on the contrary, I myself convey your words to the heart of every person, old or young, and that we all be “dreamers of tomorrow.”

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Changing the ideological premises governing dealing with young people

The main pillars of the July 1952 Revolution depended on the state apparatus playing the role of guardian over the ideas and visions of the youth, and the intervention of the regime and its ruling popular organization, whatever its name, in defining the objectives of working with the youth, and marginalizing the role of youth belonging to any current or other opposition or even a different policy .

I have been associated with governance trends using young people to serve the political goals of the system at each stage, as in ahdy President Nasser and adoption of an event to organize youth organization of the vanguard of President Sadat and then to push the Muslim Brotherhood and Islamic groups to counter Nasserism within universities and policy.

Attempts to reunite the youth were also made, and did not continue, during Mubarak’s era, the most important of which was the “Horus” experiment, which was adopted by the Supreme Council for Youth and Sports.

And then in the period of the rule of the Muslim Brotherhood in 2013 regulation has adopted the Brotherhood on the young Brotherhood and the Salafis, to impose the ruling control system on the street from the village to the city, and crystallized movement in the besieged city of media production and control, and then besieged the court’s constitutional and prevent its members meeting, and in the use of The republican palace to confront the demonstrations, and the creation of a semi-regular army parallel to the police apparatus that imposes obedience and punishes those who differ from their ideology.

However, we think that this vision, which its proponents thought was valid during the ruling period, during the three eras of the July Revolution, then the Brotherhood’s era, the transition period has not yet begun. The sharp diversity of ideas and visions witnessed by society represents a serious challenge in itself, and an opportunity at the same time.

Therefore, it becomes necessary to formulate a new public policy for youth that state agencies are committed to, and the parties concerned with drawing and implementing this policy and the youth themselves participate in its formulation. Without elaboration of this policy becomes Egypt’s future experience of democracy in danger in light of a sense of sectors large youth marginalization and deprivation, and the absence of criteria of merit and competence in the selection of leaders, youth, and in the light of the neutrality of the state apparatus (except security, which I see him repeat the same experiences under the name of the new these days) in Confronting the increasing attractiveness of extremist and violent ideas for all groups, and the necessity of confronting and dealing with the severe political and religious polarization that exists in society.

The formulation of this policy collides with a set of obstacles and challenges, which is the topic of today’s article, leaving solutions initiatives for the next article.

Challenges facing the development of the state’s youth policy:

1- Who has the right to set state policy for youth?

We ask ourselves this question related to who has the right to change the existing culture, bearing in mind that national youth policies should not be unilateral, and that it is a multi-cultural duty of cultural ideas.

The origin is the creation of a natural base of young people that respects considerations of merit and competence to hold public office away from direct state interference in employment (except in the narrowest limits).

Empowering young people have a comprehensive sense is not limited only to the availability of discriminatory quotas but also to climate create opportunities (and the function of the state to create opportunities rather than employment), and open the doors of competition transparent among young people and to create the state of this climate and promote equality of opportunity and equality. The challenge is to bring stakeholders together. The invitation of the executive branch of the ruling with the participation of parliament and civil society in a broad sense of this gathering may be the best ways to be a youth policy with a minimum of compatibility and let each political expression party for privacy as long as it deems not inconsistent with the Constitution and the law.

Second challenge revolves around the lack of attractiveness of the subject of vision development and public policies for many youth groups, which hit the boredom of the large number of modern theoretical youth problems and the required solutions, especially in the absence of a guide simplified revenue arising from the application of this policy to all groups of young people, and simplified language compatible With the needs of each segment of them.

Some think that there is no need to develop state policies for young people, because they represent 60% of the people, so all state policies are directed at them anyway.

The third challenge is the rooting of a culture of dependence on the state, the father and the mother, which spends, supports, employs and guarantees, which has become impossible in all economies of the world, not to mention countries that spend more than they produce.

The fourth challenge is a bilateral challenge, represented in the small number of youth NGOs that are entrusted with discussing and implementing these policies, if they are developed, and the lack of confidence of the ruling regime, which allows them to participate in any of these problems.

This challenge also includes the lack of a framework for scrutiny

Internet activists and actors in youth initiatives are allowed to participate in an institutional capacity away from their personal selves.

The fifth challenge is the lack of sustainability of any policy in Egypt, a period sufficient to achieve its objectives even in the framework of the rule of a single system under governments changing in one system and are changing with it .. policy than necessary when developing youth policy, the development of the framework will ensure sustainability.

The sixth challenge is the extreme centralization of the Egyptian state, which prevents the state parties from decentralized organizations, associations and formations from effectively contributing to serving the youth, and from practicing any policy.

Seventh philosophy of the formation and includes challenging the government in Egypt, which makes various ministries islands isolated from each other often, so the youth policy may require the inclusion of education files, culture, media and youth in one crucible speak the same language and support each other in identifying children and young people and work to instill Positive values ​​in them.

The eighth challenge is the difficulty of attracting and rallying young people around a vision that speaks of pluralism, respect for difference and the exchange of power in the face of visions that use ignorance and need to attract youthful ideology.

The challenge is not to society accustomed to this «boom of democracy» supposed stemming from the success of the two revolutions in the past 4 years as well as the presence of concrete for young people who belongs to the currents of liberalism and religious political, and left on the scene, whether Square popular, or cyberspace, which yard is filled with this presence. The danger also lies in the failure of the different parties to become accustomed to the presence of the other, and not to represent them in a party so that the people choose from among them, and their reliance on a lot of electronic fabrication to distort the other.

In the same context, there is a challenge that the state agencies concerned with youth and security are not accustomed to ideological pluralism and their attempts to limit their role to either managing the youth work themselves or imposing different ideas on the system and its ideology.

Ninth challenge: the lack of values ​​in dealing societal and create irreconcilable dichotomies between religions and even within the framework of the same religion and the absence of the foundations of citizenship and choose not to believe the legitimacy of institutions and resorting to the street to take what he thought the right of violence and vandalism to express their demands and needs

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