21 Kasım 2020 Cumartesi

Aforizmalarım - 4

 

 1

Zorunlu yorum, yani karakter.

 

2

Ancak uçabileceğinden emin olanlar uçurumla arasına ince bir mesafe koyar.

 

3

Gövdeyi kıramayacak güçte olanlar sağlamlığı kökte arıyorlar.

 

4

Birisi bütünü temsil eder, böyle büyük olur küçükler.

 

5

Büyük adımlarla dans edebilmektir zarif olan, böylece tehlike barındırmalı her hamle; kendinden büyük kanatlara sahip olmak gerekir bunun için. 

 

6

Çocukluk ve yetişkinlik birbirinin devamıdır. Aynı karakterin değişen yansımalarıyken ayrım yanıltıcıdır. 

 

7

Zihin evrimsel geçmişini çözümledi; aştıklarını tehlike değil, bir basitlik gördü. Canlanan komediyi saflık olarak algıladı. Çocukluk temiz yüreklilik değildir.

 

8

Sabit güdüler eşliğinde değişken toplumsal karakter olarak ahlak ve olayların yorumlanış biçimi.

  


20 Ekim 2020 Salı

Aforizmalarım Tarihi Konuşuyor

   Doğan tarih ihtiyacını açıklamanın tek yolu, akıl zayıflığının varlığıdır. Varlıkları ve birleşimlerini açıklayıp yorum getirebilen bir zihin, bunu zaman ve mekândan soyutlayıp her duruma özgü bir biçimde yeniden uyarlayabilme yeteneğine sahip olmalıdır.

    Akıl, öngörebilme yetisine sahip olmak istedi; incelemek üzere gerçeklere ihtiyaç duydu ve böylece zamanın gerisini analiz etti. Çünkü, gerçeğin ne olabileceğini kestiremeyen zihin, muğlak, değişen ve kestirilemeyen varlığın iç dinamiklerini çözemedi ve tarih doğdu.

    Kendi güç istencini oluşturamayan birey ve milletlerin tini ilhamını ihtişamlı örneklerden almak istediler. Kendi referanslarını oluşturamayanlar, kültürel kayma yaşamamak için tarih ipiyle kendilerini geçmişteki güçlü zamanlarına bağlıyor. Tarihten beslenenlerin hikâyesi.

    Zaman yanılgısı, varlığın kendini farklı halleriyle göstermesi; dolayısıyla tarihin varlığının yanılgısı. Yaşam farklı şekilde de kendini ifade edebilirdi, ihtimallerin her biri; en az gerçekleşmiş olanlar kadar gerçektir. Birçok olasılıktan yalnızca birini doğru kabul etmek; bir zihin körlüğü.

    Tarih – içinde bir ruh barındıran diyalektik bir süreç mi, süregelen anlamsız istenç çatışması mı? Karşıtlıklar bütün oluşturup ortak amaca -istemli yahut istemsiz- doğru hareket etmedikçe, ikincisi. Birey ve milletleri harekete geçiren kuvvet –çoğunlukla bir inanç ve ideoloji, yani şartsız bir bağlılık- ne zaman kaybettiğinde kendini gözden geçirdi? İlerleme bir istencin kendi fikrini çatıştırmasıyla mümkündür. Dünya tek bir ruh mudur?

    Çürüme ve yeniden doğuş. Yükselen bitki, toprağın içinde çürüttüğü canlılar sayesinde var. Bugünün büyükleri de, dün tarihe karışanlar sayesinde. Ara madde ve döngü olarak tarih. Aynı maddenin yeni bir bedende canlanması, benzer bedenlerin yeni bir ruhta. Aynı kültürel değerlerin yeni toplumda ve aynı toplumların yeni değerlerle canlanması.

    Sonsuza vurarak değer biçme. Şeylerin hakiki değeri nasıl anlaşılır? Bir anı sonsuza dek genişletme ve süreci sonsuz kez tekrar ettirme. Böyle bir dünyada tarihin değeri nedir? Sonsuz olay içinde bir olayın değeri kadar. Veya sonsuza dek tekrar eden bir olay kadar.

    Denendi olmadı, yarın tekrar denenecek; farklı formlarla, değişen şartlar ve varyasyonlarıyla. Doğal seçilim ve evrim olarak tarih kendini farklı yüzlerde tanıtıyor.

    Her şeye başka gözlerden bakmaya mahkûmiyet, berrak olamayan gözlük camları; tarihin kaçınılmazı.

    Tarih, belleğini kaybetse yine aynı karakter olamayacakların kurtarıcısı. Ben, bilinçli istenç; düşmanımı seçtim, güçlü karakterimle. Tarihe yansıtmak ya da tarihin yansıması olmak - silik silüetler. Kendini inşa edemeyenlere hazır şahsiyet yüklemesi, tarihi değiştirilen zayıfların değişen şahsiyeti.

    A olayını yaptım, yaşadım veyahut tersi. Tarihin mahiyetinin özneye etkisi ne? İnsanların diğerleri hakkındaki yanılsamaları hariç hiçbir şey. Ancak; bireylerdeki alışkanlık, toplumlarda karakter oluşumu kadar derin yaşanan bir tarih, genlere işler.

 

1 Temmuz 2020 Çarşamba

Societal Impacts of Electrical and Electronics Engineering

    Technical developments are in an influential relationship with economic, political, and societal systems. So, to make a more comprehensive analysis, advancements in humanity should be regarded as a whole. The impact of the rapid change in technology and science on society and lifestyles has risen dramatically. It reached a point that is not possible throughout history. This paper will examine the societal impacts of electrical and electronics engineering from three perspectives: economic, communicative, and sociological.

    Communication is one of the foundations of civilization. Since human is a social creature, it is a part of the natural process. With advancements especially brought by electronics, it has grown and spread. This also boosted the information exchange required for developments. Today, it is possible for people to communicate independently from time and space thanks to Internet-based technologies. For instance, traditional education styles evolved to distanced learning via the Internet, and everyone can access equal facilities; employees in particular fields can work from home, entertaining carried to the virtual world. Socialization is no more only a subject of the physical world. Social media generated a worldwide community in which people chat, share opinions, and play games together. Even new concepts about socialization arose, such as "like" or "follow." An alternative reality has been created in which people discover new places, define another identity, and constitute paradigms. Coming soon, it might become possible to communicate directly, without any language use. Brain interface devices may transfer our perceptions beyond the real and may enable us to build a post-real virtual world. When restrictions of the real world disappear and consciousness transferred virtual world, probably humanity will enter a new era where the speed of communication arises towards infinity.

    Considering the economic impacts are also significant. Firstly, akin to the first industrial revolution led to emerging notions such as capitalism and socialism, the fourth industrial revolution might have an enormous impact on the economy. Improvements enable the production process to sustain more autonomously, even finally solely with robotics without any human intervention. When artificial intelligence and smart fabrication robots reached a stage in work that is better than people do, they will completely undertake energy and goods manufacture. Since today's economy based on the working of people, system change will be needed. There are advises some projections offer, such as providing everybody to universal basic income. This means an immense lifestyle shift. If it is achieved, everybody could allocate time for just themselves, such as art, science, or entertainment. Secondly, globalization is succeeded mostly with Internet technologies. People can purchase products via the Internet from different countries. Companies offer services in different countries and trade internationally. Furthermore, it fastened culture and knowledge interchange between nations. Thirdly, the conception of money began to change. So far, many raw materials used as a wealth indicator, such as gold, petroleum, and land. Blockchain technology brought us the latest form of the financial system. Crypto money provides a safer and more reliable method of commerce. Unlike before, money is not only control under a particular country or bank, but It put all users to the center of the system. As a result, fair money distribution that gives the transform in a social arrangement might elicit prosperity.

    Concentrating on the sociological aspect consists of cruciality. Firstly, social structures evolved from hierarchical to more equalitarian form. Via social media, every user has an opportunity to create and share content; namely, each person influences society, while only powerful organizations and people had an impact on mass media until now. People can join movements to search for rights and change political decisions. In times to come, political systems might change, and people enhance their roles in democracy with the enlarged use of blockchain technologies. They might participate in elections of critical political decisions directly with computerized systems. Secondly, It also transformed human conception. Body senses and members can be extended through various devices. In the future, the human mind will be able to access electronic platforms directly. This will bring improvements to mental abilities such as memory, IQ, or EQ. Likely present interactive materials enable easy and comprehensible learning, a symbiosis of the man with artificial intelligence will make human achievements more aesthetic and magnificent. Thirdly, people have an opportunity to escape depressive country life and turn back their natural habitat. As sustainable energy production from renewable sources began to be an adequate method, people can procure their energies and maintain self-sufficient ecological life. With sensor systems and computative analysis, agriculture and animal breeding have become safer and simpler. Consequently, people no longer need to reside in crowded cities and dense buildings. It is possible to redraw a healthier, recreative rural life in technology-assisted living spaces.

    All in all, electrical and electronics engineering had a great impact on society in various ways. People should manage the consequences to make it more beneficial. Human civilization is continuing to develop, we as humans will explore and contemplate for a better life.


Esasolay.blogspot.com



23 Haziran 2020 Salı

Relationship of Humankind with Nature

        Anthropocentrism and ecocentrism are two opposed worldviews which both have persuasive arguments about the relationship between humankind and nature. In this paper, assumptions of these two worldviews will be examined by the essays of Hayward (1997) and Gray, Whyte, and Curry (2018), then we will argue why anthropocentrism is more appropriate to build a better future.

        Hayward explains, anthropocentrism regard humankind separate from nature and assume it has a privilege to exploit environmental resources and use other species for own sake. It orders the value of species according to their perfection degree and concludes that less perfect types should be subordinated to more perfect ones. Human-centeredness is not only inescapable but justifiable for us like it is natural for any creature to act caring about its kind. Objective reality does not comprise ethical truths but assumptions in people’s minds. In the biological world, solely humans have a capacity for moral justifications because of the absence of requisite rationality in other species, which distinguishes us from nature. Hence, only humans can be addresses of moral imperatives. Like our intellectual abilities is a consequence of biological evolution, moral codes are an outcome of cultural evolution that enables human civilizations to arise with the accumulation of culture consists of technological and social innovations.

        Grey et al. describe that ecosphere is seen in ecocentrism as a source of all life’s birth and sustenance, which comprises all needed elements and processes. Humans were evolved out of the ecosphere like every organism, and they are part of nature with no logical distinction from others that provides inherent value. Humankind’s needs are secondarily significant, considering the whole ecosystem of which they are part. Science and rationality did not discover and conceive the complexity of ecosystems and mechanisms inside, so damages to nature cannot be justified. Even if other organisms are not moral agents, we have the moral responsibility towards them as all species and ecosystems have moral worth and value. There is a harmony of organisms in which they evolve and individually serve for objective good that is coded in DNA where ecosystems support life continuum and value in it. Unfortunately, people’s greed severely damaged the environment with the advancement of technology. However, like some traditional communities, people should live with a sense of peace and unity and preserve it with deep respect.

        In our opinion, the worldview of anthropocentrism is more appropriate for building a better world for three reasons. Firstly, the human is the perfect organism in biodiversity and maintain its evolution with civilization consist of science and technology, which requires the use of natural resources. Some indigenous people might live with harmony, and as a part of nature; however, their development level remains behind other civilizations. Evolution is a natural process that comprises no dignification rather cruelty, which leads to extinction and dissipation of sources in favor of powerful. Presently, evolution is also made artificially by humans, so they should have some rights to boost it. Secondly, there is no necessity that people use resources with no morality and without consideration of the health of nature. People have morality as a product of their intellectual evolution, so the disposition of their behaviors is towards the right decisions. Even if today’s people consume immodestly and pollute the environment, it resulted from the moral choices, not the direct consequence of human-centeredness. With better education, a promising future can be built. Thirdly, one of the requirements for humans to maintain a pleasant life is satisfying their needs and desires, which is obtained by behaving egoistically like any other creature. Only in the ecosystem can people find materials which sometimes might be a habitat for species or organisms itself. Therefore, we need to interfere with nature in a human-centered way.

        To conclude, while anthropocentrism prioritizes human interest over the complete ecosystem, ecocentrism regard human as a part of the more crucial entirety. We think anthropocentrism is better for our future because of the continuum of evolution, the possibility of more fair implications, and the necessity for our needs.


References


Hayward, T. (1997). Anthropocentrism. In R. Chadwick (Ed.), Encyclopedia of Applied Ethics (pp. 1-21). Sandiego, California: Academic Press INC.


Gray, J., Whyte, I. and Curry, P. (2018). Ecocentrism: What it means and what it implies. The Ecological Citizen, 1(2), 210-224.





13 Haziran 2020 Cumartesi

FV - Kısa Deyişler - 2

Gelecek çağda karşımıza çıkacak olan: Gerçekliğimizle gerçeğin bağının kopması. Yanıtı hediye ediyorum : Önemli olan kişinin kendi gerçekliğidir.

Toplumun tercihleriyle uyum içinde yaşayan kişi ilk çelişkinin çıkardığı çatışmada anlar tercihlerinin kendine ait olmadığını.

Ne zaman ve nerede sorularını felsefe öldürdü. Neden, nasıl ve niçin birleşti; ardından o tek soru yok oldu. Geriye ne sorusu kaldı: öznenin kendisi tüm soruların cevabı.

Hazzın ego farkındalığında yaşanması onu zayıflatır, yüzeyselleştirir; küçültür. An içinde yaşanan zevkin bilinçle sömürülmek istenmesi. Yaşamak değil, yaşamış olmanın ön plana çıkması. - Edebiyat türevi sanatlar, felsefenin kadınlaşmış halidir.

Tarih yanılgısı. Algıda bozukluk ve zihni zayıflığın gereksinimi. Genelin özele yansımasının tek gerçek kabul edilmesi. Felsefenin zıddı.

Gençlik paradoksu. Yaşama başlamanın, bitişindeki tecrübeyi gerektirmesi. Ancak yaşlılıkta doğrulanabilecek bir sonuç. Nasıl başlanacağını söyleyenlerin, söylediği gibi başlayamaması. Her bünye kendisiyle uyumlanan yargıları doğru sayar, yaşlılılara uyumlanan; gençleri ne kadar sağlıklı yapar?

İnsanı ayağa kaldırmaya çalışan bütün düşünce sistemleri bir çöküş ürünüdür. Felsefe bunların içinde en yüce türdendir. Gerçeklikle çarpışma.

7 Haziran 2020 Pazar

Fışkıran Varoluş Kitabı - Özdeyişler 1

1

Hiçbir duygu, dürtü, arzu; kısacası anlam, insanı sonsuza dek sürükleyecek kadar kuvvetli değil.

2 - Felsefi Hikaye Deneyi

Tavandan damlayan her şeffaflık özelliği, sıvıyı içine çeken yatağımın neredeyse tamamını görünmez yapmıştı.

3

Absürdleşme başlangıçta henüz anlaşılamamış yıkımın, sonrasında anlamamazlıktan gelmeye çalışılarak olayı çelişkiye bürümeye çalışmanın ürünüdür.

4

Felsefenin yaşattığı acı, korku, endişe ve sonucundaki varlığın bütünsel titrenci insanın ö z f a r k ı n d a l ı ğ ı n d a n, kendi trajikliğini farketmesinden gelir. Bu yüksek bilincin kaybedilmek istenmemesi de kişiyi yaşama karşı edilgenleştirir.

5

Kişi insanlara dağıtıyor olduğu şeyin objektif olarak hissettirdiklerini yaşayamaz, verdiğinin sahipliğini alanlar gibi hissedemez. Güneş için evren ne de soğuktur...

6

İçinde uyumaya çalıştığın rüyalarından kahkaha atarak uyanmaya başladığın ölçüde kendini aşmış bir kişisin.

7

Her doğan günle kendimi yıkıyor ve yeniden doğuyorum. Her gün daha yüksek bir inşaaya!

Kendimi yıkacak kişi de benim,
Budur işte yalnızlığım benim.

8

En güçlü yanın zannettiklerin, kendine itiraf edemediğin zayıflıkların olabilir.

9

Ahlaksız yaşam çıkar yol değildir; ancak, yeni bir ahlak tanımı mecburidir.

10

Düşüncelerin ne anlama geldiklerini iliklerime dek hissediyorum, onları yaşıyorum. Nasıl olup da geçip gidersiniz, kimisi korkunç kimisi sevimli; tepkisizliğiniz donuk tinlerinizden geliyor.

11

Karşı çıkma duygusu aslında iradenin ideal oluşturma arzusunun özgür durumda kalma isteğidir.

12

İnsan ideal haline geliyor, ideali oluyor; idealini içinde hissediyor, içinde barındırıyor. İdeal somutlaşarak canlanıyor. "Ayrık dünyaların birleşmesi."

İradenin, kendini ideal idealine dönüştürmesi.

13

Duvarı itmeye çalışıp da itemediğimden dolayı yoruluyorum.

14

Hepimiz yeterince yorulmadık mı? Ancak mecburuz bu yola. Yaşamımızı devam ettiremeyeceğiz sona ulaşmazsak.

15

Bundan sonra insanların adalet gibi yüksek ideallerden önce gelen sorunları var. Artık yüce değerler değil, insan olmak baş sıkıntımız. Bu yükü kim yüklenecek? Ya insan olalım ya insan olmaktan kurtulalım.

16

Zihnim durmaz bir savaş alanıdır.

17

Bazen inanmak zorunda olduğumuz için inanıyoruz.


Comparing Two Opposing Thoughts from Kierkegaard's "Fear and Trembling" and Camus' "The Fall"

    Since the protagonists and writers are strongly correlated, I will consider them interchangeably. Kierkegaard describes the spiritual journey of a man in three stages: aesthetical, morality, religious. Man discovers the love, lives in the state of melancholy, and begins to search for happiness. He finds a way of reaching to eternity by resigning finite. Then in the second stage of morality, he learns to be master upon his fate by making rational choices and become a part of universal unity. Kierkegaard defines morality as general; namely, it concerns the community and rules it as a whole. Then, he compares the tragic hero and knight of faith; he emphasizes harmony between morality and religion in the case of a tragic hero. Therefore, it is easier to sacrifice for society's sake compare to Abraham's instance. Because Abraham confronts the dilemma of the conflict between faith(religion) and morality. To transfer the third "religious" stage, he claims, one should first resign. However, faith is a compeller, and everybody cannot accomplish it since it requires resolution and devotion. Both Camus and Kierkegaard approve that the world comprises anguish and indifference despite the profound starvation of human towards meaning, as Berthold mentionsHowever, the same manner ends with seemingly very different reactions: revolt and faith. There are differences between the two perspectives. Camus defines broad sense absurdity unexpectedly arise from seeking for meaning, the empty and indifferent universe, and the existence of death. But he criticizes the Kierkegaard's solution of fate. He says that faith is an escape from the necessity of being human and feeling the anguish, but one should accept the absurd and revolt because searching help is inadmissible weakness, on the contrary, creating own values and accomplishing to live on one's own is only admirable behavior. Hoping for another world and promises, and escape from reality is philosophical suicide. However, from Kierkegaard's side, it is the total opposite. Man believes because of this world, other world is something Christianity promise but uncertain (Berthold). Most people live with morality as a herd, which they are happy and safe. If one wants to achieve his individuality, he should strive to be a person, which requires to lean one's own self and brings anguish. In order to succeed in the religious stage, one must have faith, which is a paradoxical situation. The only way not to declare Abraham as a murderer is to accept it above morality. Equalizing God's order and morality might conflict in person, as Hegelian view promote, since morality consists of various components that can differentiate, such as history, norms of society, and person. If there is something above the morality, Abraham behaves to seek for higher meaning. His belief requires him not to tell the dilemma, anyone. Because like truth is subjectivity Kierkegaard says, belief, in other words, relation with God needs to be subjective as each person has a different relationship which should be concerned. This is the true knight of faith, while the "sectarian" type imposes his ideas and force others. Kierkegaard's absurdity is distinct and increases with the tension between finite and infinite, and as it can be examined in the example of Abraham, and faith is a tough choice. He should love his son in order to make the sacrifice acceptable. Then he journeys long with inner conflicts and ends with his act of sacrifice against his own thoughts and emotions. Furthermore, it is entirely unsupported; there is no moral evidence that behavior is right. Despite all distress and oppression, Abraham hopes not just for the infinite world but also for this world and takes his son back, which is not the case for tragic heroes. He suppresses the reality, expands morality further, and go into absurdity with faith. Johannes highlight, one can resign, but faith is not under control. Camus' revolt is a nihilistic form of solution for overcoming despair. Affirmation of life solely attached to the person, not afterlife, nor a hope given by others. It continues to exist against death, void, and godlessness. Life is like a factory that produces its energy and creates a self-contained ecosystem. Kierkegaard opposes that, without God, it has to end with despair. Most Christians are not actual believers, because faith is gaining priority of individual over common. Clemence admits, the man should rely on something, earlier times it was God, now it changed. Camus puts emphasis on the irrationality of dignifying morality. Like Abraham, Clemence continues his life without concern of evaluation from other people; he acts individualistic. Reality comes with its laws, for living existence most destructive attitude is despair, so Camus discovered that it is a sin independent from God. (Berthold) Both religion and rebellion are a form of maintaining and intensifying absurdity. So, we can conclude although they seem like the antithesis of each other, Camus and Kierkegaard did not result in very different points. Acceptance of absurdity might be seen as a type of resignation, and faith is an act of revolt.



References

Berthold, D. Kierkegaard and Camus: either/or?. Int J Philos Relig 73, 137–150 (2013). https://doi.org/10.1007/s11153-013-9400-y


24 Mayıs 2020 Pazar

Reasons why people create fake identities

Some of the reasons why creating fake online identities have become popular are adapting a new online community, the facility of greater control over identity, moratorium, experiment different self, and impersonating different psyche, besides these, making a profit and political influence (Wood & Smith, 2001; Delwiche & Herring, 2018). In my opinion, using fake identities as a political tool, and adopting a new identity are the two most crucial reasons among them.


Wood and Smith (2001) mention various reasons for creating fake identities known as sockpuppets. The first reason is that sockpuppets might provide a place for observation and experiment to understand human nature like psychiatrists who want to investigate different people's psyches. The second purpose is military use. For instance, the U.S. military has purchased sockpuppet software to counter enemy propaganda in social media and other websites; via software, they enter an online discussion, impose ideas, and discredit their opponents. Thirdly, on the Internet, only the perception of others creates the identity, so it provides an ability to manipulate online identity upon wishes. However, in real life, it is more complex, we create it by actual choices to some extent, and there are predetermined characteristics and paralinguistic cues about us. The fourth drive is experimenting with a different self that could not be manifested in real life. This might enable people to gain a new perspective on their lives and to discover living as a different person. Lastly, changing identities provide moratorium that proffers safer time-out space for experience while the present dangerous world allows little safe areas.


In the article "Sockpuppets," three reasons are emphasized (Delwiche, & Herring, 2018). Firstly, when someone wants to participate in a new online community, fake accounts are needed to conceal. For example, for a high school student interested in doctors and their lifestyles, an easier way to accomplish it is by creating a fake doctor profile for online doctors community with some tricks to disguise. Besides, there are also malicious sockpuppets in grassroots online communities; they seem to advise people but manipulate them with the trust they have gained. Secondly, sockpuppets might be used to generate money and popularity. Writers can give deceptive reviews about their books or corporations purchase reviews to promote their products. Thirdly, in politics, propagandists use it as a tool to discredit and demoralize opponents by introducing new components to social media and influencing public opinion. Moreover, they create illusory consensus and sway online discussions. One puppetmaster admits that in Russia, some organizations pay workers for comment posts in the government's interest as like in many countries such as China, the U.S., and the Philippines.


In my opinion, the two most significant reasons among them are the political purpose and adopting a new online identity. Firstly, the present has reformed conventional weapon type and carried it outside the battlefield; today, objects in life that have a power to influence people might be considered as a potential tool by politics like the Internet. Research (Rainie, 2017) shows its enormous impact, 62% of Americans follow news via social media, and 64% of them affirm fake news on the Internet creates great confusion about the basic facts of current issues. Therefore, the Internet might be a strong option that simulates politicians' urges. Secondly, the intensity of power is reflected in its representation; namely, powerful agents use tools and means intensely. Because organizations have broader capacities and opportunities than individuals and possess different instruments and sources to support their actions, they more possibly dominate the Internet by sockpuppets. One research agrees with this (Kumar, 2017); it shows the most active topics in which sockpuppet accounts are strongly related to politics. Thirdly, individuals' goals are unstable and can change over time, and there are no common but diverse purposes of individuals as a whole. This irregularity offsets the impact of sockpuppets that belong to individuals. However, in politics, governments or organizations have more united and steady goals that boost efficiency, and they tend to make more effort since their objectives worth more. Hence, politics have an essential portion of the impact of sockpuppets.


I believe, adopting a new online identity is another crucial reason. Psychological and social factors can a cause for it. Firstly, society brings some expectations and restrictions while satisfying needs. Unfortunately, sometimes interactions cause psychological problems. For instance, if the oppression of society increases overwhelmingly, the person would want to escape. Likewise, if a person is not accepted by society, to elude loneliness, he will want to present an acceptable self. Severe and unfortunate circumstances or dissatisfaction from usual situations also might cause searching for the exciting ambiance of a new identity. Obviously, mentioned distresses might lead people to solve their obstacles by entering the online world and create a new identity. Secondly, character immaturity or having a gap between the real self and desired self might create a wish for self-deception with a superior self-image. Thirdly, in real life, people change their manners and adopt new personalities in different groups and environments such as school, family, or entourage. We take various masks; for example, no one talks with a father akin to a friend. However, social media do not allow it; everybody sees the same content about the sharing of a user. Consequently, real-life multi-personality transfers into social media by sockpuppets. These factors comprise importance due to the constant and profound inducement of internal drives while outer motives occasionally and secondarily urge people.


To conclude, Sockpuppets' popularity increase is explained by the articles of Wood and Smith (2001) and Delwiche and Herring (2018). We investigated why two of them are prominent. As a precaution, users should regard the existence of fake identities while surfing on the Internet.



References

Delwiche, A., & Herring, M. M. (2018). Sockpuppets. Retrieved from
https://propagandacritic.com/index.php/coreconcepts/sockpuppets/


Kumar, S., & Leskovec, J. (2017, April). An army of me: sockpuppets in online discussion communities [Paper presentation]. WWW '17: Proceedings of the 26th International Conference on World Wide Web. International World Wide Web Conferences Steering Committee, Republic and Canton of Geneva, CHE, 857–866. https://doi.org/10.1145/3038912.3052677


Rainie, L., & Anderson, J., & Albright, J. (2017, March 29). The future of free speech, trolls, anonymity and fake news online. Retrieved from https://www.pewresearch.org/internet/2017/03/29/the-future-of-free-speech-trolls-anonymity-and-fake-news-online/


Smith, M. J., & Wood, A. F. (2001). Online Communication: linking technology, identity and culture. London: Lawrence Erlbaum Associates.


13 Nisan 2020 Pazartesi

Necessity of English in Schools

Language is defined as a method of communication. In order to extend this ability and reach more facilities, people learn new languages. The total speaker of the English language is 1.1 billion people around the world, while the world population is 7.8 billion (Anil, n.d.). The number of people who speaks a language has a significant role in determining the strength of it, so it can be inferred that English is one of the best choices. However, Statistics of the Europian union (2015) illustrates that approximately 60% of lower secondary school students learn two or more foreign languages. Results bring a question that, why the rates are not so high namely education is not compulsory even in the most advanced European countries? In Turkey, compulsory English education starts in 2nd grade in primary school (Wikipedia, 2020). In this article, we will examine why English language education should not be compulsory in schools.

Firstly, the obligation comes with some gaps. Not all people need a foreign language in their life for various reasons. For instance, there can be someone who does not use English throughout their life. Education may be seen as a right from all perspectives, so it should be provided to everyone. However, compulsion restricts free will, hence making it necessary for everyone seems not acceptable since not all people desire it. Multilingual, minor groups might want to learn their language as a second language, or people study specific domains in which the sources are mostly written in another language.

Secondly, even if English is the most spoken language, there are also commonly used languages as an alternative, such as Chinese, Spanish, Arabic, or Russian. Schools should provide an opportunity for students to choose what they will learn, which is excluded by making English obligatory. According to the statistics, 1.1 billion people speak Chinese, 534M Hindi, 513M Spanish, 285M French, 274M Arabic, and 265M Russian. All these languages have unique references and societies. Consequently, learning other languages might also provide relatively less but still a considerable amount of facilities.

Thirdly, language also provides a logical platform for the mind, and each language has its specifications, which affects the character and thought. Israeli linguist Deutscher asserts that language influences worldview. Besides, each language brings with its unique culture (“The importance of culture, language, and identity”, n.d.). Therefore teaching someone a language means also transferring logical patterns and foreign culture to some rate, which might cause internal conflict, particularly in children's minds because, in early childhood, the self doctrine of local notions, unique culture, and national identity are not entirely digested by personality. Tasew concluded from the research of Northwestern University in Qatar that multilingual sometimes face issues about their cultural backgrounds. Furthermore, he affirms that "language conveys culture, identity, and family ties" (Tasew, 2020, para. 1).

Fourthly, it requires a lot of effort and time to learn a new language. For many people, it takes years, and at last, the level of language accuracy may not be enough to communicate or read an original context comprehensibly. According to the research, the average time to reach a B1 level in English is 720 hours, and it increases up to 50% if the native language of a person is quite different from English, such as Chinese, Arabic, or Japanese. Moreover, the majority of people who learned the English language has not satisfactory proficiency. Europe has a 56% epi average with the highest results, which may not be adequate for reading books, journals, and news, or writing and speaking properly. (EF, 2019) These lead to a question that, if learning a new language does not enable us to utilize it effectively, might the efforts be useless that do not produce profitable results? People may want to utilize their time and effort by another profitable activity such as reading a book, making habit, or study another field.

Considering counter-arguments and negating them consists of cruciality. 54% of online sources and more than 50% of technical and scientific periodicals are written in English (Shi-Xu, 2018). Therefore, it might be claimed that many sources available in English and reaching them may satisfy our needs. However, the target population of those sources is only the minority. Usually, people who want to improve themselves in specific fields want to read those texts. As a result, still, the obligation is not a correct solution. Nevertheless, there is a significant group that needs to research or solve their daily problems and cannot find any source in its native language but want to extend its foresight to a broader information facility. Even if this situation is the reality, accepting it leads to some unproductivity and weakness in mental strength since the necessity of it disappears, but we can evaluate this circumstance as an opportunity. Developments primarily arise from needs and difficulties. Therefore, if someone does not struggle to achieve and have solutions by already created by some else, the chance of producing their way decreases. Today, in the informatics era, peoples, companies, and states obtain their power mainly from producing knowledge. Hence, losing the ability to creating information means losing power. So, this principle works similarly for society since language usage indicates nations, and it is valid for evaluating the productivity of nations; if one nation consumes the information which is afforded by other nations, it weakens and dominated by powerful. In the article, It is supported that suppression of the languages has been used as a strategy to overcome minorities. (NSW Department of Education, n.d.) Therefore, trying to conceive their sources is a more logical way.

All in all, it may not appropriate for all people to learn the English language for various reasons. Alternatives to the English language should be regarded. It seems appropriate to contemplate whether the English satisfy specific needs for people and will the person be able to reach the proficiency level, which makes English useful. Although there are more sources in English, using another language may cause degeneration of local values and language inadequacy in creating references in the native language.



References


Anil. (n.d.). English Language Statistics – an Exhaustive List. Retrieved from

https://lemongrad.com/english-language-statistics/


Bisrat Tasew. (n.d.). Speaking of Identity: The Effects of Language on Cultural Identity.



EF. (2019, January 25). How long does it take to learn English?. Retrieved from
https://www.ef.com/wwen/blog/faq/how-long-to-learn-english/


EF. (2019). Regional Ranking of Countries and Regions. Retrieved from
https://www.ef.com.tr/epi/


Eurostat. (2020, March 11). Being young in Europe today – education. Retrieved from
https://ec.europa.eu/eurostat/statistics- explained/index.php/Being_young_in_Europe_today_-_education


NSW Department of Education. (n.d.). The importance of culture, language and identity.
Retrieved from https://www.racismnoway.com.au/about-racism/understanding-racism/the-
importance-of-culture-language-and-identity/


Shi-xu, Kwesi Kwaa Prah, & María Laura Pardo. (2018). Discourses of the Developing
World: Researching properties, problems and potentials (1st ed.). New York, NY:
Routledge Tailor and Francis.


Wikipedia. (2020, March 26). Linguistic determinism. Retrieved from
https://en.wikipedia.org/wiki/Linguistic_determinism#Conclusions


Wikipedia. (2020, February 15). Türkiye'de yabancı dil öğretimi. Retrieved from
https://tr.wikipedia.org/wiki/Türkiye%27de_yabancı_dil_öğretimi

26 Mart 2020 Perşembe

Effect of Technology on Human Life


Lifestyles of billions of people have been changed dramatically over the past several decades, primarily through technology. Today, It is tough to imagine lots of things without smartphones or social media. In this article, firstly, we analyze how technological advancements contribute the peoples' work to become much more manageable and efficient while it has a role that makes us weaker in implementing daily responsibilities and achieve long-term duties since some of the users carelessly exposure themselves to some adverse side effects. At the end of this article, we will discuss the people who became too dependent on technology have possibly both psychologically and physically an enormous impact by deprivation of it, and at last, we examine when we decided to prevent us from technological flow, for us, how life will change towards better.

One of the most crucial positive outcomes is bringing mechanical and mental power to the community. It can be observed historically in the Industrial revolution. Before inventing machines that use electricity or fossil fuels, all manufacturing works were provided by humans and simple machines powered by animals or humans. Furthermore, by developing digital technology, humans extend their calculation, communication, and vision ability. For instance, from microscope to telescope, cars to planes, Internet to simulation software humans fastened and qualified their capabilities. Today, in almost every sector, such as; upbringing plants and processing them to produce food, creating new suitable materials, building new generation houses, education, processing information, and analyzing it, technology has the central role for human civilization.

There are also setbacks of technology, which we will discuss more the side toward people's character and daily life.
Especially children and young, but generally, many people are too dependent on using technology. Beforehand we stated that technology is nearly an obligatory part of civilization; however, there are adverse effects on man which arise from unnecessary use of it in many fields. It may solve our problems and ease communication or research, but We should approach entertainment it provides moderately. For instance, following the others and being in connection with the world is the fundamental role of technology in daily life, but many people go beyond these critical limits and get lost in the environment of pleasure on the Internet and social media. There is a risk for who went into this flow to become an addict by making it habit and part of life. Unfortunately, this contributes to prevent people from creating new healthy relationships, and even maintain old ones, cleaning the mind from distractions, creating new habits, focusing intensely, and a long time. In the article, It is stated that modern technology is undermining humans' mental capacities needed for sustained focus since technology such as smartphones and the Internet increases interruptions, and the brain's inability to multi-tasking, which is required to respond to constant distractions. (Academy of Ideas, 2017) 
According to Kim, in his book 'The Creativity Crisis,' there is empirical evidence that, especially among young people, creative quotient has been declined during the past three decades. Moreover, in another article, this is timely correlated with digital technology(Stefl and Rohm, 2017). In his book, Nicholas Carr asserts that the ease of accessibility of infinite pieces of information shapes our minds to engage in shallow creativity and thought.
 Besides, being always including on the Internet might pluck the bonds of a person with the reality. (Academy of Ideas, 2018) It gives the person to ability to create own reality and personality (Zizek, 2015) and ignore the truth. The virtual world becomes their real via watching futile videos, playing video games, reading and writing shallowly in social media, and consequently lose control over themselves.

            Despite all the facts, still, we can decide to change our life by changing our attitude towards the usage of technology. Otherwise, the default path in which we are might end with despair, and towards the end of our lives, we will see its detrimental consequences when we look back. When we discard the technology enough, we will be able to see art in nature, feel of the will to live by converting mechanical behaviors of the digital age to authentic ones, see actual relationships with our friends and relatives. Instead of escaping from facing reality, we should choose the path which leads us to be human in real sense. Dismissing overuse of technology brings us back mental and physical energy, which it consumes, and this enables us a chance to strive for a successful life.

All in all, technology brings mental and physical facilities to people from the perspective of both personal improvement and advancing human civilization. However, many people are too dependent on technology that it is unnecessary. If they could dismiss this unnecessary usage, they would have a more satisfying life. Everyone has an opportunity to change their life and start with a new page. It does not have to be a complete change, but something that gradually and stage by stage we achieve it.





REFERENCE


            Carr, N. G. (2010) The shallows: What the Internet is doing to our brains. New York: W.W. Norton.

            Kim, K.H. (2011) The creativity crisis: The decrease in creative thinking scores on the Torrance tests of creative thinking. Creativity Research Journal, 23, 4, 285-295.

            The article is received from: "Social Media and The Psychology of Loneliness"

            The article is received from: "Focus, Distraction, and the Impact of Modern Technology"

            Received from the speech: "Slavoj Žižek on Synthetic Sex and "Being Yourself"

            Graziadio Businesses review 2017 VOLUME 20 ISSUE 1 "Is the Internet killing your creative potential?"




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