Reading Derrida Margins of Philosophy - Irfan Ajvazi.

Rancière’s The Emancipated Spectator - Irfan Ajvazi.

Objective: Atlas is located at a critical point close to the vital centers of the medulla oblongata, which can be compressed by the dislocation of the atlantoaxial complex or instability of the atlantooccipital joint. This study aimed to determine in detail the morphometric and morphological characteristics of the atlas to guide the reduction of the risk of complications and increase the success rate in various surgical approaches for the craniovertebral junction. -/- Methods: In this study, 17 atlas vertebrae whose measurement (...) parameters were pronounced and unknown gender, age, and ethnic characteristics were examined. -/- Results: Totally 16 parameters, 11 of which were bilateral and 5 were unilateral, were examined on the atlas. Also, no accessory foramen transversarium was found in these atlas vertebrae. Of the 23 foramina transversaria that were prominent and not broken, 7 were found to be round-shaped (30.43%), and 16 were oval-shaped (69.57%). -/- Conclusion: It is deducted that the results obtained in this study will help to have information about the morphometry and morphology of atlas vertebrae. Although information such as age, gender, and ethnic origin is not known about the bones evaluated, it is the advantage of this study that a large number of parameters are evaluated and compared with previous publications. Nevertheless, it seems that there is a need for studies in which much more cases are assessed, and information such as age, gender, and ethnic origin is known. (shrink)

The foundation of every society is the result of an arbitrary act: one of its parts takes control over the rest and (re)makes the world in its own image. Any sort of tribal, theocratic, feudal, political dimension in the history of our civilisation has indeed shaped reality according to its peculiar needs and aims, by means of a system of thought that could justify its permanence in time. The creation of artificial needs requires a distorted perception of inherent threshold values; (...) otherwise, Debord says, we wouldn't be the well-oiled cogs we're expected to be in the machinery of the system. The list of our natural needs is indeed quite short: only a few biological functions and a couple of psychophysical drives to be satisfied when necessary, such as sex and sociality. As a matter of fact, it doesn't take much for a human being to survive. Modern society can't afford to accept the concept of 'strictly necessary' though, not after its very existence became anachronistic and even threatening to a world ruled by the market-a world that needs buyers and consumers in order to survive. What Debord clearly points out is indeed the fake sense of freedom in our choices, the great lie presiding over our lives as consumers-a surrogate freedom that was bestowed upon us as yet another commodity. Even our dirtiest excesses are fed their daily fix of filth by the market; as long as our kinks imply some sort of purchase, we'll always find an industry willing to satisfy them. a use of the commodity arises that is sufficient unto itself; what this means for the consumer is an outpouring of religious zeal in honor of the commodity's sovereign freedom. waves of enthusiasm for particular products, fueled and boosted by the communications media, are propagated with lightning speed. a film sparks a fashion craze, or a magazine launches a chain of clubs that in turn spins off a line of products. the sheer fad item perfectly expresses the fact that, as the mass of commodities becomes more and more absurd, absurdity becomes a commodity in its own right... The spectacle is the moment when the commodity has attained the total occupation of social life. Not only is the relation to the commodity visible but it is all one sees: the world one sees is its world. Modern economic production extends its dictatorship extensively and intensively. In the least industrialized places, its reign is already attested by a few star commodities and by the imperialist domination imposed by regions which are ahead in the development of productivity. In the advanced regions, social space is invaded by a continuous superimposition of geological layers of commodities. At this point in the \"second industrial revolution,\" alienated consumption becomes for the masses a duty supplementary to alienated production. (shrink)

Ponty’s Phenomenology of Perception - Irfan Ajvazi.

What Lacan and Freud Did See ? - Irfan Ajvazi.

Ponty’s Phenomenology of Perception - Irfan Ajvazi.

Indication as Concept: Althusser, Spinoza, and the Logic of the “Groupes Althussériens” (1965-1968).

Phenomenology is, in general, descriptive study of a set of phenomena. It often refers to Husserl’s philosophical system and a whole school of thought that claims Husserl’s concepts, or at least the method of Husserl.

Nietzsche and the Nietzschean Philosophy of Morality - Irfan Ajvazi.

Descartes’ Discourse on Method - Irfan Ajvazi.

Reading Derrida’s Grammatology - Irfan Ajvazi.

Reading Lyotard The Postmodern Condition: A Report on Knowledge - Irfan Ajvazi.

Reading Marcuse's One Dimensional Man - Irfan Ajvazi.

Wittgenstein's Tractatus Logico-Philosophicus -Irfan Ajvazi.

The Philosophy of Ideology - Reading Althusser and Machiavelli Politically - Irfan Ajvazi.

Kant’s Critique of Pure Reason - Irfan Ajvazi.

Kant's analysis of ordinary moral consciousness reveals that people believe they are bound by duty. Duty, in turn, Kant explains, "is the necessity of an action from respect for law." All inclination to the contrary, and even inclination toward duty is set aside, so that the only motivation is respect for law. The binding power of the law reflects not only a universal command but also a universal command of reason. After all, given that the realm of experience is, by (...) nature, contingent, no empirical fact can command as completely. Reason's command is an imperative: it is what must be done. When one does one's duty for its own sake, then one acts from respect for the moral law. (shrink)

For me, Spinoza deserves our respect, not for the fact that he fought against religious suppression and for democracy and peace (which are noble deeds, indeed), but for the fact that he sees rationalism as the solution to human strife. We should use our intellect to try to come closer to the truth, to guide our actions and to consider the best option for all parties involved. This idea-using reason to increase humanity, dignity and peace-is enough to make Spinoza one (...) of the most enlightened thinkers, ever. Spinoza is a staunch defender of democracy, albeit not in an Ancient Greece-like form, but in a representative form. One of his strongest arguments in favor of democracy is that the people and the government are near-identical. This leads to broad support for the state's power and therefore to peace. (shrink)

Bourdieu argues that political inclination is dependent upon one's position in the academic field, and not vice versa. Distinguishing between three hierarchically arranged fields of power, he places the academic field in a middling position between the political and social fields. He posits a hierarchy of the faculties, in which those at the top are closer to political power. Bourdieu supports his argument using empirical data gathered through publicly available sources, presented in tabular form. University professors, Bourdieu argues, are subordinate (...) in the field of power to managers of industry and business, but are nonetheless "holders of an institutionalized form of cultural capital," and therefore culturally dominant with respect to writers and artists (36). These academics, especially those at the top of the social hierarchy, present higher percentages of "indices of social integration and respectability" (36-37). According to Bourdieu, two antagonistic principles of hierarchization are at play in the university field: "the social hierarchy, corresponding to capital inherited and economic and political capital . (shrink)

Baudrillard’s Simulacra and Simulation - Irfan Ajvazi.

Deleuze's 'Difference and Repetition -Irfan Ajvazi.

Deleuze’s The Logic of Sense- Irfan Ajvazi.

Foucault’s Discipline and Punish- Irfan Ajvazi.

Freud‘s Id, Ego and Superego - Irfan Ajvazi.

Freud’s Interpretations of Dreams - Irfan Ajvazi.

Heidegger’s Being and Time - Irfan Ajvazi.

Heidegger‘s What Is Metaphysics? - Irfan Ajvazi.

Ranciere's Aisthesis: Scenes from the Aesthetic Regime of Art -Irfan Ajvazi.

Reading Deleuze's Proust and Signs -Irfan Ajvazi.

Reading Hegel‘s Science of Logic - Irfan Ajvazi.

Reading Ranciere's The Ignorant Schoolmaster - Irfan Ajvazi .

The Deconstruction of Philosophy : The Spectres of Jacques Derrida - Irfan Ajvazi.

Theory of Ideology and Historical Materialist Thoughts An Essay on Althusser and Lenin by Irfan Ajvazi.

The Philosophy of Hegel‘s Phenomenology of Spirit - Irfan Ajvazi.

The Relevance of Saramago‘s Novel Blindness - Irfan Ajvazi.

The Spectres of Hegel and Marx in the 21th Century -Irfan Ajvazi.

Reading Hegel‘s Phenomenology of Spirit - Irfan Ajvazi.

This study aims to explore a demoethical model for sustainable development in modern society. It proposes an approach that focuses on organizing activities to improve sustainable development. Specifically, it presents a demoethical model relevant to Society 5.0 and Industry 5.0 organizations. The objective is to identify demoethical values that can drive sustainable development in the era of digitalization. Through a literature review and analysis, this study identifies key components of the demoethical model and provides practical recommendations for stakeholders involved in (...) digital transformation. The analysis of demoethical norms and phenomena, such as education, nurturing, mind, knowledge, science, and honest work, has enabled the identification of values that align with sustainable development in society. The results of the study demonstrate that the notion of a demoethical foundation for sustainability is rooted in the concept of spirituality as the basis for a new societal development scenario and its relationship with nature. The study shows that ideas about the demoethical basis of sustainability are based on the priority of spirituality as the basis of a new scenario for the development of society, as well as the integration of demographic, socio-economical, and ecological components in system-wide modeling. (shrink)

The Beginning and The End Of Utopia-Irfan Ajvazi -/- Utopians' mistake was not to think that the present is awful but to imagine that what exits must therefore describe reality.

Foucault and Absolute Power - Irfan Ajvazi -/- Table of Contents: -/- Chapter I: Foucault and Nietzsche Chapter II: Foucault’s Discourse Chapter III: The Definition of Resistance Chapter IV: Foucault’s Power Relations Chapter V: Foucault and Neoliberalism Chapter VI: Foucault’s Theories Chapter VII: Defining Others Chapter VIII: Foucault and multiplicity Chapter IX: Biopower and governmentality Chapter X: The Origin of Power -/- Foucault actually explicitly stated he was a follower of Nietzsche: "I am simply a Nietzschean, and I try (...) to see, on a number of points, and to the extent that it is possible, with the aid of Nietzsche's text -- but also with anti-Nietzschean theses (which are the nevertheless Nietzschean!) -- what can be done in this or that domain. I'm not looking for anything else but l'm really searching for that". But thought Foucault considered himself thoroughly Nietzschean, most would argue that there is quite a bit of Heidegger in his work and that he was at least greatly influenced by his interactions with post-structuralism, if not an explicitly post-structuralist thinker. (shrink)

The Philosophy of Parmenides: The Provocative Thinker.

Kant’s Prolegomena to Any Future Metaphysics.