Ahmet Inam of Middle East Technical University, Çankaya (METU) with expertise in: Anthropology, Education and History. Read and contact Ahmet Inam on. View the profiles of people named Ahmet İnam. Join Facebook to connect with Ahmet İnam and others you may know. Facebook gives people the power to. View the profiles of people named Ahmet Inam. Join Facebook to connect with Ahmet Inam and others you may know. Facebook gives people the power to.

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Ahmet İnam (Author of Metaforla Saadet Olmaz)

Aahmet gives me clues about the state of my times: We are living the helplesness of help, incurability of cure, imam of hope. We are in a world where technologies, knowledge, theories, suggestions of solutions for the problems we meet are constantly growing.

The problems don’t come to an end. They can not be totally solved and be done with. They just change the way they look. I aumet aware of the vagueness inm generalisations. And I want them to remain this way.

It is obvious that it will be the cure blinds that open up to a street of thought that has lost its “independence”. I am not going to try to show niam way to the avanue by the formulas I will be giving here. I think that we should be changing our conception of the avenue and of the blind alleys.

If we do, will the blinds be “open”? What if we change the organisations? The social, economic, political costructions? Can we find the remedy? Can we find the ibam, we, zhmet of melancholy”? The cure for what? The ahmdt that we can’t succeed in living together, for example.

Not knowing how to think, look, hear. Why can’t we be together one by one? Why can’t we stay one by one when we are together? In our contemporary condition, the production of cure turns out to be a production of trouble. We don’t know how to seek out the remedy. May be there is a problem on our concept of remedy. In the way we see remedy. In our expectations of remedy.

There are problems in the way we live together. We can see it with the wars, the conflicts, the pain, the poverty. Somehow I can’t succeed in regarding this situation as “natural”. Was that the way humanity lived for thousands hamet years? They had found the cure. And they lived with it for some time. And then they lost it again. They couldn’t live together. Neither together, nor one by one. That is why we have complaints abut the world, about the order in this world.

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We do not stand next to each other. They are not empty complaints. They are not temporary, trivial mental disturbances.

They are what they are because of the bridges that can never be formed between the world and us. The complaint originates from not knowing how to approach reality. It initiates our rebellion. We complain and complain and can’t sleep when we go to our beds. Sleeping is forbidden to us. We are the searchers.

Prof. Dr. Ahmet İNAM

The excitement of search originates from the restlessness we have when we pace the bridges, the open end streets, the blind end streets before us. We are not after the cure.

We try to see the impossibilities of the cures. We aren’t afraid of trouble, danger, loneliness, being underrated, excluded. In the name of the independence knam thought. No cure can cheat, regulate us. Even the cure of incurability can make us believe. We are curious, we learn. The thought paths we can’t manage to walk can make one think we cheated.

We don’t cheat since we are not fond of taking the easy way.

Hayatımıza Yaraşan Bir Felsefeye Doğru

We can repeat the class. We can be expelled from the school: Then, doesn’t this search put the cure into a dead end, aren’t we a part of the world we are complaininig of?

While playing the”searcher” game, aren’t we in the middle of the game we criticise. Yes, we are right in the middle of the game we are playing. Because there is no way of staying out. Would we complain if we could stay out? Still we try to spoil the game from the inside by staying in it. We are after neither the cure nor the trouble.

We are emphasising that both the problems and their solutions have to be seen in a different light. We are suggesting that people should look at their thoughts by changing their attitudes about their thoughts.

The unknown of “the other”. We are living with the others.

With the ones standing in the time and space we call “the beyond”. We, as being “here” and”now” are looking at far, beyond. Those who are outside “us”. There are theoretical problems with our relationship with the world, the people, with the links we try to form with “the beyond” with the respected other.

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While we are searching the meaning of our attitude to the world, the place of our being, trying to overcome the problems of living together we always have the concept of the respected other right next to us. We confront it not only as a concept but as individual persons, objects, things. The fact that “the respected other” is conceived as “any other” may be one of the factors endangering the “togetherness” that people couldn’t succeed in living for centuries.

In the received view “the other” is “any other” and is outside. It isn’t “me”, it isn’t “us”, it is someone else, the other one. Can there be a world without the other?

Won’t there be inaam other that will be looked at as long as we have an eye to see. My other at the mirror, my other at the photograph! Isn’t ahmt inevitable to differentiate ourselves from other beings? As a result of the child’s psychological evolution! Or someone might wonder, is “the one who looks” the same with “the one who is looked at”, are they identical?

Here I take it that I am in the position of an”other” for me. So the question is: What kind of another can take us to the world we are trying to reach?

The respected other means more than any other. The respected other is impossible to be destroyed. For centuries the respected other has been perceived as “the other”, even as “my any other”, “our any other”.

In fact our language Turkish! The other is “beyond”, it is both at my side and at the same time far away, it is ahead. It is going to take me ahead. Because in this journey I, the inexhaustable examiner, am looking ahead, be.

The other is not just “any other”. It is ahead of me, beyond what can be seen. aahmet

It is beyond the other. It is more than the other.

It points “ahead” in time. In our language Turkish!