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Birlikte yaşayan ve yaşamı paylaşan insanoğlu, medeni ve sosyal bir canlıdır. Varlıklarını refah ve güven içinde sürdürebilmek için insanlar bir araya gelerek birlikteliklerini; grup, kabile, halk, toplum, millet, devlet, medeniyet vb. kavramlar ile pratiğe dökerler. Çalışmamızda daha çok toplum ve medeniyet sözcüklerine yer verilecektir. İnsanların bir araya gelerek oluşturdukları toplumun amacı; daha iyi bir yaşam için medeniyet kurmak, kurdukları medeniyeti geliştirmek ve miras olarak sonraki nesillere aktarmaktır. İnsanoğlunun bireysel ya da toplumsal yaşamı birçok düşünür tarafından merak edilmiş, irdelenmiş, araştırılmış ve Sosyal bilimlerin doğuşuyla birçok bilimler için çalışma konusu olmuştur. Sosyal bilimler alanında ismini sıkça duyduğumuz ve andığımız İbn Haldun, yaşadığı çağın düşünürlerinden farklı olarak toplum yapısı ve insan medeniyeti üzerine reel çalışmalar ortaya koymuştur. İbn Haldun’un teorileri ve kullandığı kavramlar(umran, nesep, bedevi, hadari) insanlık tarihinde kalıcı olma niteliği kazanmışlardır. İbn Haldun, bilimsel bir tarih anlayışı geliştirmiştir. İbn Haldun, Umran sözcüğüyle özdeşleşmiştir. Onun ilmi “umran ilmi”dir. İbn Haldun’a göre medeniyetlerin oluşumunda coğrafya ve iklim etkilidir. Toplumlar, bedevilikten hadariliğe geçer ve böylece umran kurulur. Neseb asabiyeti, devletlerin yaşam serüveninde en önemli rolü oynarken, ekonomi kurumu da önem arz etmektedir. Nebep asabiyeti olarak en etkin faktör dindir. Devletler ya da medeniyetler; doğar, büyür ve ölür. Toplumların yaşamında döngüsellik hakimdir. Bu çalışmada; İbn Haldun’un kullandığı kavramlar ve çıkarımları üzerinde durulacak, medeniyet kavramı ile ilişkili olarak İbn Haldun’a özgün sosyal “umran” teorisi çalışılacaktır, The human being, living together and sharing life, is a civilized and social creature. In order to maintain their existence in prosperity and security, people come together and maintain their unity; group, tribe, people, society, nation, state, civilization etc. put the concepts into practice. In our study, the words society and civilization will be included. The purpose of the society that people come together to form; to establish a civilization for a better life, to develop the civilization they have established and to pass it on to the next generations as a legacy. The individual or social life of human beings has been wondered, scrutinized, researched by many thinkers and has been the subject of study for many sciences with the birth of social sciences. Ibn Khaldun, whose name we often hear and remember in the field of social sciences, has produced real studies on the structure of society and human civilization, unlike the thinkers of his age. Ibn Khaldun's theories and concepts (umran, lineage, bedouin, hadari) have become permanent in human history. Ibn Khaldun developed a scientific understanding of history. Ibn Khaldun is identified with the word Umran. His knowledge is the "knowledge of umran". According to Ibn Khaldun, geography and climate are effective in the formation of civilizations. Societies pass from Bedouin to Hadari and thus Umran is established. While the asabiyyah plays the most important role in the life adventure of the states, the economic institution is also important. Religion is the most effective factor in the asabiyyah of the Prophet. States or civilizations; born, grow and die. Circularity prevails in the life of societies. In this study; The concepts and inferences used by Ibn Khaldun will be emphasized, and the social "umran" theory unique to Ibn Khaldun will be studied in relation to the concept of civilization.

Birlikte yaşayan ve yaşamı paylaşan insanoğlu, medeni ve sosyal bir canlıdır. Varlıklarını refah ve güven içinde sürdürebilmek için insanlar bir araya gelerek birlikteliklerini; grup, kabile, halk, toplum, millet, devlet, medeniyet vb. kavramlar ile pratiğe dökerler. Çalışmamızda daha çok toplum ve medeniyet sözcüklerine yer verilecektir. İnsanların bir araya gelerek oluşturdukları toplumun amacı; daha iyi bir yaşam için medeniyet kurmak, kurdukları medeniyeti geliştirmek ve miras olarak sonraki nesillere aktarmaktır. İnsanoğlunun bireysel ya da toplumsal yaşamı birçok düşünür tarafından merak edilmiş, irdelenmiş, araştırılmış ve Sosyal bilimlerin doğuşuyla birçok bilimler için çalışma konusu olmuştur. Sosyal bilimler alanında ismini sıkça duyduğumuz ve andığımız İbn Haldun, yaşadığı çağın düşünürlerinden farklı olarak toplum yapısı ve insan medeniyeti üzerine reel çalışmalar ortaya koymuştur. İbn Haldun’un teorileri ve kullandığı kavramlar(umran, nesep, bedevi, hadari) insanlık tarihinde kalıcı olma niteliği kazanmışlardır. İbn Haldun, bilimsel bir tarih anlayışı geliştirmiştir. İbn Haldun, Umran sözcüğüyle özdeşleşmiştir. Onun ilmi “umran ilmi”dir. İbn Haldun’a göre medeniyetlerin oluşumunda coğrafya ve iklim etkilidir. Toplumlar, bedevilikten hadariliğe geçer ve böylece umran kurulur. Neseb asabiyeti, devletlerin yaşam serüveninde en önemli rolü oynarken, ekonomi kurumu da önem arz etmektedir. Nebep asabiyeti olarak en etkin faktör dindir. Devletler ya da medeniyetler; doğar, büyür ve ölür. Toplumların yaşamında döngüsellik hakimdir. Bu çalışmada; İbn Haldun’un kullandığı kavramlar ve çıkarımları üzerinde durulacak, medeniyet kavramı ile ilişkili olarak İbn Haldun’a özgün sosyal “umran” teorisi çalışılacaktır, The human being, living together and sharing life, is a civilized and social creature. In order to maintain their existence in prosperity and security, people come together and maintain their unity; group, tribe, people, society, nation, state, civilization etc. put the concepts into practice. In our study, the words society and civilization will be included. The purpose of the society that people come together to form; to establish a civilization for a better life, to develop the civilization they have established and to pass it on to the next generations as a legacy. The individual or social life of human beings has been wondered, scrutinized, researched by many thinkers and has been the subject of study for many sciences with the birth of social sciences. Ibn Khaldun, whose name we often hear and remember in the field of social sciences, has produced real studies on the structure of society and human civilization, unlike the thinkers of his age. Ibn Khaldun's theories and concepts (umran, lineage, bedouin, hadari) have become permanent in human history. Ibn Khaldun developed a scientific understanding of history. Ibn Khaldun is identified with the word Umran. His knowledge is the "knowledge of umran". According to Ibn Khaldun, geography and climate are effective in the formation of civilizations. Societies pass from Bedouin to Hadari and thus Umran is established. While the asabiyyah plays the most important role in the life adventure of the states, the economic institution is also important. Religion is the most effective factor in the asabiyyah of the Prophet. States or civilizations; born, grow and die. Circularity prevails in the life of societies. In this study; The concepts and inferences used by Ibn Khaldun will be emphasized, and the social "umran" theory unique to Ibn Khaldun will be studied in relation to the concept of civilization.

Since the first translation of the concept of civilization into Turkish as medeniyet in 1837 by Sadik Rifat Pasha, the then Ottoman Ambassador to Vienna, this coinage has turned out to be an essential component of Turkish modernization. This paper aims to establish a genealogy of the concept of medeniyet to demonstrate the divergences of Ottoman perceptions in different periods throughout the nineteenth and early twentieth centuries. It argues that civilization was first perceived by a group of Ottoman intellectuals as a tool to reach an ideal state of being (c. 1840-1860). The next generation of Ottoman intellectuals (c. 1860-1890) defined civilization as the ideal state of being, yet they had different views on the concept, particularly concerning the distinction between material and moral elements of civilization. Finally, the third generation of Ottoman intellectuals (c. 1890-1920), whose thoughts were more or less crystallized under three broad political currents labeled as Westernism, Islamism, and Turkism, had different and sometimes contradicting perceptions of civilization based on their political outlooks. By referring to the writings of these intellectuals, the paper will discuss central debates on civilization in the late Ottoman Empire, such as the singularity/plurality of civilization(s), the existence of Islamic civilization as an alternative to European civilization, the degree of importing from European civilization, and the distinction between culture and civilization. Moreover, it argues that the Turkish perception of medeniyet is different from the European perception of civilization ; in other words, while the Ottoman perception of the concept of civilization is not homeborn, it is homegrown. Accordingly, Ottoman intellectuals not only divided the material and moral elements of civilization and opted for importing the former, but they also questioned the singularity and supremacy of European civilization by referring to Islamic civilization eith

Since the first translation of the concept of civilization into Turkish as medeniyet in 1837 by Sadik Rifat Pasha, the then Ottoman Ambassador to Vienna, this coinage has turned out to be an essential component of Turkish modernization. This paper aims to establish a genealogy of the concept of medeniyet to demonstrate the divergences of Ottoman perceptions in different periods throughout the nineteenth and early twentieth centuries. It argues that civilization was first perceived by a group of Ottoman intellectuals as a tool to reach an ideal state of being (c. 1840-1860). The next generation of Ottoman intellectuals (c. 1860-1890) defined civilization as the ideal state of being, yet they had different views on the concept, particularly concerning the distinction between material and moral elements of civilization. Finally, the third generation of Ottoman intellectuals (c. 1890-1920), whose thoughts were more or less crystallized under three broad political currents labeled as Westernism, Islamism, and Turkism, had different and sometimes contradicting perceptions of civilization based on their political outlooks. By referring to the writings of these intellectuals, the paper will discuss central debates on civilization in the late Ottoman Empire, such as the singularity/plurality of civilization(s), the existence of Islamic civilization as an alternative to European civilization, the degree of importing from European civilization, and the distinction between culture and civilization. Moreover, it argues that the Turkish perception of medeniyet is different from the European perception of civilization ; in other words, while the Ottoman perception of the concept of civilization is not homeborn, it is homegrown. Accordingly, Ottoman intellectuals not only divided the material and moral elements of civilization and opted for importing the former, but they also questioned the singularity and supremacy of European civilization by referring to Islamic civilization eith

Having obtained himself a position among sociologists and always reminded himself with his thoughts on the subjects and issues he addresses, Shariati has extensive studies on human, society and concepts that are related to people-society. Shariati, interested in the science of history, examined the laws of movement, change and formation for the human being in the context of cause-effect relationship and tried to convey the results he obtained in his works. Concepts that include social change and development include modernism and civilization. Modernism and civilization are issues that the Islamic world and developing third world countries need to focus on and discuss. The western world has used both concepts together or one of them interchangeably. The Western world defined the new lifestyle it wanted to create by moving away from medieval thought and traditions as modernism, but it wanted to market it to non-European countries with the label of civilization. In this study; As a researcher who knows the Western and Eastern world, Shariati's perspective on the concepts of civilization and modernism is discussed.Shariati states that Europeans impose modernism on non-Europeans under the concept of civilization and criticizes modernism and offers a mini prescription as a solution., Sosyologlar arasında yer edinmiş, ele aldığı konular ve konularla ilişkili düşünceleriyle her daim kendisini hatırlatan Şeriati’nin; insan, toplum ve insan-toplum ilişkili kavramlar üzerinde yoğun çalışmaları mevcuttur. Tarih ilmiyle ilgilenen Şeriati; insan türü için hareket, değişim ve oluşum yasalarının ne olduğunu neden-sonuç ilişkisi bağlamında araştırmış ve edindiği sonuçları eserlerinde aktarmaya çalışmıştır. Toplumsal değişimi ve gelişimi içeren kavramlar arasında modernizm ve medeniyet bulunmaktadır. Modernizm ve medeniyet, İslam dünyasının ve gelişmekte olan üçüncü dünya ülkelerinin üzerinde yoğunlaşması ve tartışması gerekli görülen konulardır. Batı dünyası, her iki kavramı bir arada ya da birini diğerinin yerine kullanmıştır. Batı, Ortaçağ düşüncesi ve geleneklerinden uzaklaşarak yaratmak istediği yeni hayat tarzını modernizm olarak tanımlamış fakat Avrupalı olmayan ülkelere medeniyet etiketiyle pazarlamak istemiştir. Bu çalışmada; Batı ve Doğu dünyasını bilen bir araştırmacı olarak Şeriati’nin medeniyet ve modernizm kavramlarına bakış açısı ele alınmıştır. Şeriati; Avrupalı olanların, medeniyet kavramı altında Avrupalı olmayanlara modernizmi dayattığını belirtir ve modernizmin eleştirisini yapar, çözüm olarak küçük bir reçete sunar ve aydınlara büyük bir görev yükler.

Having obtained himself a position among sociologists and always reminded himself with his thoughts on the subjects and issues he addresses, Shariati has extensive studies on human, society and concepts that are related to people-society. Shariati, interested in the science of history, examined the laws of movement, change and formation for the human being in the context of cause-effect relationship and tried to convey the results he obtained in his works. Concepts that include social change and development include modernism and civilization. Modernism and civilization are issues that the Islamic world and developing third world countries need to focus on and discuss. The western world has used both concepts together or one of them interchangeably. The Western world defined the new lifestyle it wanted to create by moving away from medieval thought and traditions as modernism, but it wanted to market it to non-European countries with the label of civilization. In this study; As a researcher who knows the Western and Eastern world, Shariati's perspective on the concepts of civilization and modernism is discussed.Shariati states that Europeans impose modernism on non-Europeans under the concept of civilization and criticizes modernism and offers a mini prescription as a solution., Sosyologlar arasında yer edinmiş, ele aldığı konular ve konularla ilişkili düşünceleriyle her daim kendisini hatırlatan Şeriati’nin; insan, toplum ve insan-toplum ilişkili kavramlar üzerinde yoğun çalışmaları mevcuttur. Tarih ilmiyle ilgilenen Şeriati; insan türü için hareket, değişim ve oluşum yasalarının ne olduğunu neden-sonuç ilişkisi bağlamında araştırmış ve edindiği sonuçları eserlerinde aktarmaya çalışmıştır. Toplumsal değişimi ve gelişimi içeren kavramlar arasında modernizm ve medeniyet bulunmaktadır. Modernizm ve medeniyet, İslam dünyasının ve gelişmekte olan üçüncü dünya ülkelerinin üzerinde yoğunlaşması ve tartışması gerekli görülen konulardır. Batı dünyası, her iki kavramı bir arada ya da birini diğerinin yerine kullanmıştır. Batı, Ortaçağ düşüncesi ve geleneklerinden uzaklaşarak yaratmak istediği yeni hayat tarzını modernizm olarak tanımlamış fakat Avrupalı olmayan ülkelere medeniyet etiketiyle pazarlamak istemiştir. Bu çalışmada; Batı ve Doğu dünyasını bilen bir araştırmacı olarak Şeriati’nin medeniyet ve modernizm kavramlarına bakış açısı ele alınmıştır. Şeriati; Avrupalı olanların, medeniyet kavramı altında Avrupalı olmayanlara modernizmi dayattığını belirtir ve modernizmin eleştirisini yapar, çözüm olarak küçük bir reçete sunar ve aydınlara büyük bir görev yükler.

Article; Early Access, Since the first translation of the concept of civilization into Turkish as medeniyet in 1837 by Sadik Rifat Pasha, the then Ottoman Ambassador to Vienna, this coinage has turned out to be an essential component of Turkish modernization. This paper aims to establish a genealogy of the concept of medeniyet to demonstrate the divergences of Ottoman perceptions in different periods throughout the nineteenth and early twentieth centuries. It argues that civilization was first perceived by a group of Ottoman intellectuals as a tool to reach an ideal state of being (c. 1840-1860). The next generation of Ottoman intellectuals (c. 1860-1890) defined civilization as the ideal state of being, yet they had different views on the concept, particularly concerning the distinction between material and moral elements of civilization. Finally, the third generation of Ottoman intellectuals (c. 1890-1920), whose thoughts were more or less crystallized under three broad political currents labeled as Westernism, Islamism, and Turkism, had different and sometimes contradicting perceptions of civilization based on their political outlooks. By referring to the writings of these intellectuals, the paper will discuss central debates on civilization in the late Ottoman Empire, such as the singularity/plurality of civilization(s), the existence of Islamic civilization as an alternative to European civilization, the degree of importing from European civilization, and the distinction between culture and civilization. Moreover, it argues that the Turkish perception of medeniyet is different from the European perception of civilization; in other words, while the Ottoman perception of the concept of civilization is not homeborn, it is homegrown. Accordingly, Ottoman intellectuals not only divided the material and moral elements of civilization and opted for importing the former, but they also questioned the singularity and supremacy of European civilization by referring to Islamic civilization eithe

Article; Early Access, Since the first translation of the concept of civilization into Turkish as medeniyet in 1837 by Sadik Rifat Pasha, the then Ottoman Ambassador to Vienna, this coinage has turned out to be an essential component of Turkish modernization. This paper aims to establish a genealogy of the concept of medeniyet to demonstrate the divergences of Ottoman perceptions in different periods throughout the nineteenth and early twentieth centuries. It argues that civilization was first perceived by a group of Ottoman intellectuals as a tool to reach an ideal state of being (c. 1840-1860). The next generation of Ottoman intellectuals (c. 1860-1890) defined civilization as the ideal state of being, yet they had different views on the concept, particularly concerning the distinction between material and moral elements of civilization. Finally, the third generation of Ottoman intellectuals (c. 1890-1920), whose thoughts were more or less crystallized under three broad political currents labeled as Westernism, Islamism, and Turkism, had different and sometimes contradicting perceptions of civilization based on their political outlooks. By referring to the writings of these intellectuals, the paper will discuss central debates on civilization in the late Ottoman Empire, such as the singularity/plurality of civilization(s), the existence of Islamic civilization as an alternative to European civilization, the degree of importing from European civilization, and the distinction between culture and civilization. Moreover, it argues that the Turkish perception of medeniyet is different from the European perception of civilization; in other words, while the Ottoman perception of the concept of civilization is not homeborn, it is homegrown. Accordingly, Ottoman intellectuals not only divided the material and moral elements of civilization and opted for importing the former, but they also questioned the singularity and supremacy of European civilization by referring to Islamic civilization eithe