This collective race takes place on a basis issuing from knowledge…as an inventive production and creative deployment. There is no doubting that the spreading of knowledge transparently and providing information in a climate of effectiveness and freedom enliven society and increase its ability to move and [the two] double [1] its immunity against breach and against despotism and dissolution.

It is commonplace nowadays in information societies that knowledge is a power and an increasing value; workers in the field on information are described as being workers of knowledge. Likewise, the excess value of knowledge as a main social production is widely talked about [2]… and that the most wealthy, unassailable and powerful societies are those that are the most prolific and the most rapid in creating information and in employing knowledge in building life.

It is worth mentioning here that the development of creative abilities that a person has from childhood does not detach from the comprehensive operation of sociocultural upbringing and educational upbringing at all levels nor from the climate of political and social relations and situations even though the initial years of life make up a base and foundation. Hence why experts allude to a number of recommendations to develop creative abilities during childhood and before school age, and likewise during subsequent educational stages. The need of compatibility and coordination is, of course, evident between it and the circumstances and climate of the social life outside home and school [by which] I mean political life and economic…cultural and social circumstances and relations that delineate a person’s stance and their status [as well as] their freedom and their methodology in communal action and in relations between the [two] sexes or between different ages.

[1] The author uses the singular form ‘yazid’ (to increase) but then uses the dual form ‘yuda’ifani’ (the two double). I cannot see the reason for this change in the grammatical number of the two verbs. [Translator]

[2] More literally: Likewise, the talk about the excess value of knowlede as a main social production has circulated. [Translator] Creativity is a mental and practical social activity not restricted to one specific category [of people] [1], [whether] male or female, [or] white, black or yellow…and so on; it is, rather, subject to the nature of society’s culture and society’s foundational framework that is a part of conventional culture which delineates the manner of upbringing, educational values and the outlet and scope of human energy. Innovation is, at one and the same time, the harvest of all this, an effective power in it and a tool to change it. Creativity has conditions Today there is a competitive struggle circulating among developed societies in relation to the development of creative abilities and increasing the number of creative people. That is because creative ability flourishes and grows by virtue of social circumstances, constituents and conditions and is not, as is commonly held, a natural gift one hundred percent. The need of societies for creative people increases with the nature of the current civilisational development and [with] the entering of the age of information explosion and the information society. Innovations have become accreditation documents of society’s membership among the civilisation of the information age club. Here, social thought is distinguished with the flourishing of innovative abilities among individuals, the supremacy of scientific thinking, the availability of a space for dialogue and competition on a methodological and orderly basis and [also with]  thinking here being collective, that is, the thinking of a team that transcends personal drive and one-sided isolationism. We deem communal thought here [to be] prospectively anticipating the future in a uniform, radical development or change. [1] Literally: one [genderor racial] category without another… [Translator] This activity has undoubtedly become a necessity for the sake of the resurgence and active participation in building a society on the level of modern civilisation, on the condition that the innovative change comprise all fields and elements of our lives and our social, cognitive, intellectual and cultural relations…Certainly we see in our present time a large-scale explosion of profound extent in innovative activity. The survival and existence of societies, that is our lives, has become subject to success or failure in global competition in the sphere of innovation, strictly speaking scientific and technological innovation, that is embodied as thought, culture, behaviour and social relations and becomes clearly manifest in the form of believing in the sublimity of the common human in spite of the difference in race, colour and age. [1] [1] Literally: ages. [Translator] I mean by this that it restores its cultural heritage on a selective basis with what consolidates its future movement and its active productive work without movement and action impediments. Furthermore, it adds a new cultural creativity to it in turn becoming a legacy for coming generations. Hence we say it is a creative restoration of cultural legacy or a communal creativity in selecting by [means of] what takes it out of rigid subordination and of spontaneous regularity[1] and life impoverishment…it is the creativity to renew life until it becomes a life rich with meanings, fertile [for] production bearing the causes of progress.[2] If we contemplate our state and our multiple and faltering social issues (issues of progress, women, human rights, scientific research, education, freedoms… and so on), it becomes apparent to us that the core problem is seeking a creative [person]…or innovative change and the fulfillment of its causes and conditions…[the core problem is] for us to build our lives and craft our existence in free interaction with others with our hands in an innovative manner on the level of modern civilisation…which is a civilisation bursting with innovative action…[the core problem is] building a society packed with the impulse of innovative activity…for periods of prosperity and civilisation are those in which this impulse reaches its climax. [1] Literally: spontaneity of regularity. [Translator] [2] Literally: pregnant with the causes of progress. [Translator] Creativity is, with this meaning, a negation of a restrictive framework and a rebellion against a conventional approach whose steam has run out [1] and has become incapable of definitively solving issues and problems of the present reality and an obstruction to movement towards the future. It is undoutedly a purposeful methodological rebellion reaching a new approach in diagnosing and understanding phenomena of reality that have come to a head and whose movement has come to a standstill or has lost its fertility. Thus it is not deemed to produce novelty through a humanistic thought bound to imitation…[2] creativity is in various areas of social thought and scientific research, always believing in change and renewal, [believing] in human ability and [believing] in the possibility of the correct banishment of fundamental problems and seeking correct solutions among issues of conflicting reality… it is transcending the text and an ability to throw off its chains and an objective response to actual reality. Thus, since the human-societal [relation] represents an extension or a civilisational and historical connection interposed by [3] cultural acquaintance interruptions, it therefore carries its cultural reserves with it. However, it makes use of it in a creative manner. [1] Literally: whose spring has dried up. [Translator] [2] Literally: prisoner of imitation. [Translator] [3] NOTE: I have used the passive voice instead of the active voice used in the Arabic original here. [Translator]