Social Theory


Amirali Maleki

The stabilization of the whole with a part of its pure content, the center that confronts the whole in the womb of one of its specific components, the principle that is sifted from the meaning it gives, which, according to the conditions, needs a special structure for itself. To express access, it has its timed reception. I can call this “reciprocal influence”; what it does is establish the existence of A, but only if B exists to determine it. What does this have to do with “Starbucks” and what does Starbucksism mean? Society has a totality in its existence, but it always expresses itself discontinuously and discretely, because the totality in the social issue, that is, an abstract existence that is tied to the daily conditions of a society, makes the national identity of a nation. The structure of every society consists of two parts: 1- substance, 2- appearance. The essence means the authenticity of the existence of society and everything that has been left behind, according to its geographical location and its digestibility in historical detail, it determines the information of each nation and processes it during its history. This last point brings us to the face; the face in this position is the concept of processing the temporality of history in the daily life of society. This means that a discontinuous and discrete society always has its totality in itself and, according to the need, makes a part of it, so it should be said: “This is it, you hear!” It is his own voice.” [Electra/Sophocles] This point leads us to an important concept. Because the main thing is: How is an issue important for the nation in a society and does it pay value? The face itself is divided into two parts: 1- production ink, 2- production tools. The essence structure sees the production of a society in the form of a commodity that needs to be produced according to historical identity to be consumed at a particular time. Therefore, a society is an abstract commodity and is specific to a period, which in its abstraction is completely dependent on the historical existence of a nation, because it cannot express itself without the existence of a series of special signs that are present only for a particular nation. This is the reason that he needs to sift through the words that have inherited history in the dictionary of his time as needed, and after choosing the words of opinion, ask them to express himself. It is like this that it is “dependent abstraction”. It should not be forgotten that the value of the commodity (it means the society that becomes a commodity) constitutes a social movement of the essence of history which, in structural conditions, creates the valuation of the commodity as a matter of surplus but generative with the conditions of acquiring the commodity.  I can’t consider Harvey’s words to be special in this situation, nor Žižek’s speech [the theoretical debate that is mentioned in the important book Manifesto of Žižek in part of why], in this topic what is not important is true in the context of society. It takes its analysis to define value from the margins of history. Therefore, the production of value did not take from the payment of what should have value, that is, the “essence of value”, and not by negating itself, but by accepting its market value, which determines the existence of its value. This means that according to the needs of the time, a society adds to the value of production with the help of the production of tools specific to its time, but at the same time, it produces its production not only from the conditions of production but also from the value it creates, which according to the historical identity, from Ink is produced. It has been done because a communication bridge prepares the existence of a community to produce value with the help of its time tools. A production essence that knows how a nation should become one with the means of production and start creating value. The conditions of production of a society are always the essence of reproduction because the structure of the face cannot exist without its successive payment, and there is no such thing as a dead whole because even a society of a society breathes. Being paid in the form of the essence of production is necessary and does not require anything else, because no foundation can be raised in a society concerning the essence of production and the arrangements that are instilled into society with the help of the means of production. In this position, he defined the basic principles of Starbucks’ philosophy. Starbucksism is essentially addressing the need of a society in a sense that is not entirely global, but rather local, which we call “cosmopolitan”. In an episode of The Simpsons, Bart goes to downtown Springfield to get his ears pierced. When she shows up at the store she wants, she then fakes her age as eighteen and gets ready to get her ears pierced, the store owner tells her she needs to do it as soon as possible because it’s less than five minutes away. . It becomes a branch of Starbucks. Bart then gets his ear pierced, contentedly walks out of the store with a cup of Starbucks coffee in hand. Starbucks is a continuation of a primitive concept: “need to consume”, but Starbucksism has a broader meaning. Cafes, as symbols in the structure of our daily life, initially have a pretentious dimension. Yes, we started cafe-hopping mostly to pretend and imitate its universal meaning, but that’s not the whole story, because even in the place of imitation lies an understanding of the native need that “internalizes” it. This concept also lies in the meaning of Starbucksism. At the beginning, cafes are produced according to the essence, they are presented to us, and we can use them in the society according to the means of their production. But little by little, its face reproduced the inner concept and turned this place into a place

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