Only when we truly reflect on the meaning of the word “culture” do we realize what an elusive concept it is. We can hardly name everything it encompasses, even though we encounter it every day and almost experience life through it. With a certain detachment, we might perceive culture as a kind of _“language”_ spoken by the people of a given community. And not only a verbal language, but also a language of gestures, symbols, behaviors, and shared meanings. This _“language”_ not only determines how its _“speakers”_ name things, but also how they orient themselves in the world and truly understand it. Another analogy might lead us to think of it as a kind of _“filter”_ through which we approach and interpret reality. Just as evolution has gradually shaped our perception differently from that of other creatures, human perception is almost incomparable with, for example, that of a bat [^1]. Similarly, one’s cultural background often offers a completely different view of the _world out there._ Yet this _“filter”_ can be so subtle that we may not even realize how much it influences us. All the more, we are struck by our bewilderment when confronted with the perspective of another culture—a perspective we might even condemn—while we consider _“our”_ own view of the world as _natural — normal — and perhaps even correct._ It seems that despite our best efforts, we cannot truly empathize with the understanding of a person from another culture, just as we cannot truly walk in another person’s shoes. We can acquaint ourselves with their values, principles, and ways of thinking; we can study their stories and customs, yet true understanding continues to elude us. From early childhood, we are defined by a specific cultural context. In fact, at the very moment of our birth we are, to paraphrase Heidegger [^2], _“thrown”_ into a world for which we did not ask and into a culture we did not choose. This implies that culture carries certain limitations, as it shapes our ways of thinking, acting, and behaving. At the same time, however, it connects individuals who share common values and meanings—forming a kind of _“us”._ Yet in this very connection we can observe a peculiar division, because suddenly there is an _“us”_ and a “them.” On one hand, we witness the creation of communities and the strengthening of relationships, but on the other, there is room for new misunderstandings and conflicts. A person is called upon to engage in self-reflection _(in the best-case scenario)_. If we wish to move toward understanding and strengthening relationships across cultural differences, we must learn to comprehend the concepts of our own culture and, to a certain extent, be able to _“step back”_ from them. Allowing for the possibility that our perspective might be skewed and not universal is merely one possibility among many. This is not an attempt to discard our own cultural roots or to give up who we are. On the contrary, it can broaden our horizons, enable us to appreciate diversity, and perhaps even help us learn something about ourselves. Although culture may, to some extent, prevent us from fully experiencing the experiences of others, it is what truly makes us unique. Perhaps it is precisely because distinct societies have emerged with unique ways of grasping reality that we—as a civilization—are able to flourish in our diversity. Intercultural dialogue can spark the emergence of new ideas and approaches that would not be possible in a homogeneous cultural environment. A diverse culture provides us with the opportunity to explore different perspectives on the world and fosters the development of understanding toward alternative ways of life. [^1]: Nagel, Thomas. “What is it like to be a bat?” _The Philosophical Review_ [^2]: Heidegger, Martin. _Being and Time_ *(AI Translated version, read in Czech >> [[Esej o Limitech Kultury]])*