The ability to transmit information across generations and peers through methods other than genetic exchange is a key feature of human species; even more specific humans appear to be capable of communicating using the symbolic system. In the anthropological use of the term, “culture” refers to all non-genetic or epigenetic information exchange practices. This includes all behaviors and symbology. Although the term “culture” began at least in the early Christian era (for example, we know that Cicero used it), its anthropological use was established at the end of the 18th century and at the beginning of the last century. Prior to this, “culture” usually referred to the educational process that individuals experienced; in other words, “culture” was associated with educational philosophy for centuries. Therefore, we can say that the culture in which we mostly use this term is a recent invention. In contemporary theorization, the concept of anthropological culture has always been one of the most fertile areas of cultural relativism. For example, while some societies have clear gender and ethnic differences, other societies do not appear to exhibit similar metaphysics. Cultural relativists believe that no culture has a more authentic world view than other cultures; they are just different perspectives. This attitude has been at the heart of some of the most memorable debates of the past few decades, with social and political consequences. Cultural concepts, especially those related to the phenomenon of globalization, have produced the concept of multiculturalism. To a certain extent, a large part of the contemporary world’s population lives in more than one culture, whether it is because of the exchange of cooking techniques, music knowledge or fashion ideas. One of the most interesting philosophical aspects of culture is the way in which its specimens have been studied through its methods. In fact, it seems that in order to study a culture, people must remove themselves from culture. In a sense, this means that the only way to study culture is to not share culture. Therefore, the study of culture constitutes one of the most difficult issues in human nature: To what extent can you truly understand yourself? To what extent can society assess its own practices? If an individual or group has limited self-analysis capabilities, who is entitled to a better analysis? why? Is there a point of view that is most suitable for personal or social research?