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In The Prince with the Sad Eyes, the short story that we will here interpret as a parable in the context of Jung's theory of archetypes, Andrić shows a woman torn between her real and idealized partner, and her suffering as a consequence of a lack of discernment in the matters of the heart, a lack of self-knowledge, and most of all, the influences of the archetypes of the collective unconscious - the animus and the shadow. Andrić thematizes projection as a psychological mechanism of falling in love, which rules interpersonal relationships in other contexts, too. Through this woman's infatuation with the prince, Andrić sheds light on phenomena that take place between men and women every day: projecting, expecting, and disappointment experienced as betrayal. One cannot live with the animus, the archetypal figure responsible for falling in love: once a relationship becomes reality (sexuality is here a metonymic replacement for the whole of their real life, the reality of a relationship) all projections start disappearing and in most cases, are replaced with their negative counterpart, as archetypes are essentially dual in meaning. In a parable about the permanent misunderstanding between sexes in the process of falling in love, Andrić uses biblical signals (the tree of knowledge, miraculous healing, the genre of the parable) to point to the wrongness of the depicted world, that is the imaginary heaven, pursued in the wrong way and in the wrong place.

https://brasiliensis.cerm.org.br/index.php/brasiliensis/article/view/85/version/85 With the coming of Jesus Christ and his preaching: “the time is fulfilled and the kingdom of God approached the men;” so, time acquire strong eschatological meaning as the beginning of the end. The prospect of an immediate return of the Lord is presentin the traditions that make up the Gospel of Mark (and Q) and is common in early Christian community, but Luke modifies it: the conclusion of human history is not going to happen. It is still needed a more consistent length of time, i.e. the time required for the Church founded by Christ to fulfill its mission to evangelize all people, calling them to convert themselves to the one God and Father. Thus, the third Evangelist tends to insert the eschatological perspective of the words of Jesus into an historical dimension. The attention directed to the Christian that is inserted in the world confirms the importance that the historical present has in Luke’s outlook. Thus, the contras between the kingdom of this world and the eschatological kingdom of Christ shows up. This kingdom is not from this world; nevertheless, it works in this world by means of the proclamation of the Gospel and the witness of the Christian community.

Kur’ân’ı Kerîm, yaklaşık yirmi üç yıl zaman zarfında, Hz. Peygamber’e (s.a.v.) indirilen, insanları karanlıklardan aydınlığa çıkartan, tüm insanlar için evrensel bir mesaj, tüm Müslümanlar için de bağlayıcı ilahi bir kitaptır. Kur’ân’nın muhtevâsına baktığımızda bunun üç temel unsur üzerine inşâ edildiğini görürüz ki bunlar; itikad, amel ve ahlaktır. Temel gayesi, insanları dünyada saadete, ahirette de kurtuluşa ulaştırmak olan Kur’ân, bu sebeple her dönemde âlimlerin temel uğraşısı olmuştur. Kur’ân’la hemhâl olan her âlim, Kur’ân’ın anlaşılması noktasında farklı bir metod benimsemiştir. Bu âlimlerden biri de Memlüklerin hüküm sürdüğü yıllarda yaşamış olan Celâleddin es-Süyûtî’dir. (öl. 911/1505) Süyûti, Kur’ân’ın önemli bir bölümünü teşkil eden kıssaları, klasik müfessirlerin aksine farklı bir yol benimseyerek te’vîl etmeye çalışmıştır. Süyûtî’nin Kur’ân kıssalarına yaklaşımını ele aldığımız bu çalışmada, el-İklîl fî İstinbâti’t-Tenzîl adlı tefsir eserini örnek göstererek, bu tefsir eserinde yer alan kıssaların, klasik diğer tefsirlere göre tek bir yönünün bulunmadığı örneklerle izah edildi. Kur’ân’ın önemli bir kısmını oluşturan kıssalar, nazil olduğu dönemdeki muhatap kitleye Hz. Peygamber’in (s.a.v.) davet zamanı ile ilgili bilgiler sunarak, zihinlerde mâzi, hâl ve istikbale âit, muhatabın dünya-âhiret mutluluğu için bir profil meydana getirir. Kur’ân kıssaları, ilahi mesajın amacını gerçekleştirmede başvurulan bir vasıtadır. Müfessirler genellikle Kur’ân kıssalarını edebî-ahlakî açıdan ele almışlardır. Kıssaların, Hz. Peygamber’i (s.a.v.) ve müminleri teselli, düşmanları tehdit amacı taşıdığına dikkatleri çekmeye çalışmışlardır. Elbette böyle bir şey Kur’ân’ın büyük bir bölümünü oluşturan kıssaların tek gayesi değildir. Bu yönüyle kıssalara tek bir pencereden bakmak, Kur’ân’ı eksik anlamaya yol açabilir. Süyûtî’nin, Kur’ân kıssalarına nasıl yaklaştığı konusu çalışmamızın temelini oluşturacaktır. Konuya dair eserinden örnekler sunulacaktır. Bu yönüyle Süyûti’nin, kıssalara farklı bir pencereden yaklaştığını ve onlardan hüküm istinbât ettiğini görmüş olacağız., The Quran is a holy book revealed to Prophet Muhammed (s.a.w) within twenty years, brought people out of the darkness to the light, a universal message for all human beings, and is a binding divine book for all Muslims. When we obseve the content of the Quran, we see that it was built on three foundations; belief (iʿtiqad), deeds (amal), and ethics (akhlaq). The Quran, whose primary purpose is to bring people happiness in this world and salvation hereafter, has been the main concern of scholars in every period. Each scholar who communes with the Quran has adopted a different method for understanding the Quran. One of these scholars is Jalal al-Din al-Suyuti(died.911/1505), who lived during the reign of the Mamluks. Suyuti tried to interpret the stories (qasas) in the Quran, which constitute an important part of the Quran, by adopting a different way, unlike the interpretations (ta’wils) made by classical commentators (mufassirs). In this study, in which we discuss his approach to the Quran stories in his tafsir work called al-İqlîl fî Istinbati’t-Tanzîl, it will be pointed out that compared to other classical tafsirs, the stories are viewed from a different window. The stories, which form an significant part of the Qur'an, convey the events that happened in previous the and will have in the future, as well ass several information the as regards period in which it is located, for people to live a prosperous life and form a profile in the minds of the past, present and future time. Qur'anic Stories are one of the means used in realizing the purpose of the Qur'an. Savant of tafsir have generally looked at the Qur'anic Stories from a literary-moral point of view and have tried to withdraw caution to truth the that these ones Qur'anic Stories have the purpose of comforting the prophet and Muslims. Of course, stories have such a purpose, but this is not a basic purpose. The stories form a large part of the Qur'an. In this esteem, looking at the stories from a single point of view means understanding the Qur'an incompletely. The subject of how Suyuti approaches the tales of the Qur'an forms the basis of our study. We freedom try to present the examples in the book in command to the sense subject. In this respect, we will see that Suyuti approaches the stories from a different angle and draws conclusions from the stories.

Pojmovi mit i legenda često se svrstavaju u istu kategoriju, a neki ih doživljavaju istoznačnim pojmovima. Prema američkom književno-povijesnom teoretičaru Henryju H. Peytonu III. mit je temeljen na nadnaravnome, a legenda na povijesnim činjenicama. Obje književne vrste pripadaju povijesnoj baštini svakog naroda koje je kao takve važno čuvati. U radu su analizirani pojmovi mit i legenda te književni oblici kroz koje se mitovi pojavljuju (basna, bajka, narodna priča, saga, ep, prispodoba, etiološka priča). Nakon povijesnog i pojmovnog određenja, ukratko su prikazani mitovi i legende u Republici Hrvatskoj. Rad se zatim bazirao na najpoznatijim mitovima i legendama grada Zagreba: "Crna Kraljica”, legenda o imenu grada Zagreba, „Krvavi most”, „Grički top”, „Kameni svatovi”, „Majka Božja s Kamenitih vrata” i legende o vješticama. Kroz intervju s dvjema Zagrepčankama saznajemo poznaju li stanovnici grada mitove i legende svojega grada. We often classify the terms myth and legends into the same category, and some see them as synonyms. According to American literary and historical theorist Henry H. Peyton III (1969), myths are based on the supernatural and legends on historical facts. Both of these literary terms belong to the historical heritage of every nation, and it is important to preserve them as such. This thesis analyzes the terms myth and legend and the forms through which myths appear (fables, fairy tales, folk tales, sagas and epics, parables, and etiological stories). After the historical and conceptual definition, myths and legends in the Republic of Croatia are briefly presented. The thesis was then based on the most famous myths and legends of the city of Zagreb: The Black Queen, the legend of the name of the city of Zagreb, Bloody Bridge, The Grič Cannon, Stone Wedding, Our Lady of the Stone Gate, and legends of witches. Through an interview with two women from Zagreb, we find out if the inhabitants are familiar with the myths and legends of their city.

Предлагается семиотическая модель коллективно разделяемой апперцепции, основанная на идеях М. Мерло-Понти о роли общего интенционального объекта в соконституировании эго и альтер-эго и обеспечиваемой этим феноменологии коллективной деятельности. В качестве формальной семиотической модели в статье используется теория Фоконье, обобщающая схему противопоставления пространств «оболочки» и «содержания» в метафоре на случаи, где выход за пределы «рационального» достигается путем «склейки» элементов пространства. Это позволяет переосмыслить понятие вторичной знаковой системы и ее роли в таком явлении, как социальный миф, и предложить тезис: миф есть притча с табуированной достоверностью., A semiotic model is proposed for a collectively shared apperception basing upon Maurice Merleau-Ponty’s ideas about the role of the shared intentional object in the co-constitution of Ego and Alter Ego and of the collective activity supported by a phenomenology of that kind. Fauconnier’s theory of conceptual blending is used as a formal semiotic model. It generalises the classical opposition of tenor and vehicle in metaphors onto cases where a more complex transition beyond the sphere of the rational is needed. That allows to revisit the concept of secondary sign system and its role in the social myth, so that the following motto may be proposed: a myth is a parable with tabooed veracity.

В статье авторы рассматривают использование фольклорных мотивов в лирической прозе Эффенди Капиева. Исследование базируется на достижениях в области литературоведения и фольклористики. Основной акцент в работе сделан на приоритете идейного принципа в использовании фольклорных мотивов как основного средства формирования проблематики художественного произведения, его идейного назначения. Отражение целой системы фольклорных мотивов в лирике Э. Капиева позволяет говорить о своеобразии художественной манеры автора, ее уникальности. Авторы статьи подчеркивают, что фольклорное начало, нередко у одного и того же писателя, превалирует на начальном этапе его творчества, а затем оно как бы уходит в глубь произведений и не слишком бросается в глаза. Бывает и наоборот – на какой-то стадии развития своего творчества писатель использует фольклорные мотивы достаточно широко и обретает живой интерес к родному фольклору. Эффенди Капиев считал фольклор художественной традицией, которую надо старательно изучать и беречь. В устной поэзии горцев Э. Капиев увидел историю, характер народа, выражение лучших национальных традиций. Он долго вынашивал художественный замысел создания живого, колоритного образа современника. Э. Капиев в обращении к фольклору не идет легким, проторенным путем. Он берет народные жанры фольклора, переплавляет золотую руду народной поэзии и создает собственное звучащее слово, свою оригинальную художественную систему. В своем творчестве Капиев неразрывно связан с родной землей и опирается на опыт национальной литературы. Таким образом, воспитанный на традициях великой русской словесности и горской поэзии Э. Капиев поставил перед собой задачу – помочь своему народу осознать себя, свое прошлое и настоящее, сделать свой народ и его поэзию известной и близкой русскому читателю и другим народам., In the article, the authors consider the use of folklore motifs in the lyrical prose of Effendi Kapiev. The research is based on achievements in the field of literary studies and folklore studies. The main emphasis in the study is placed on the priority of the ideological principle in the use of folklore motifs as the main means of forming the problematic of a work of art, its ideological purpose. The reflection of a whole system of folklore motifs in the lyrics of E. Kapiev allows to talk about the originality of the author’s artistic manner, its uniqueness. The researchers of the article emphasize that folklore origin, often in the same writer, prevails at the initial stage of his work, and then it seems to go deep into the works and is not too conspicuous. Sometimes, on the contrary, at some stage of the development of his work, the writer uses folklore motifs quite widely and acquires a keen interest in his native folklore. Effendi Kapiev considered folklore an artistic tradition that should be diligently studied and cherished. In the oral poetry of the Highlanders, Kapiev saw the history, the character of the people, the expression of the best national traditions. For a long time he nurtured the artistic idea of creating a lively, colorful image of a contemporary. E. Kapiev does not go an easy, beaten path in addressing folklore. He takes folk genres of folklore, melts the gold ore of folk poetry and creates his own sounding word, his original artistic system. In his work Kapiev is inextricably linked with his native soil and relies on the experience of national literature Russian literature and mountain poetry, E. Kapiev has set himself the task of helping his people to realize themselves, their past and their present, to make their people known and close to the Russian reader and other peoples.

Nishitani and Neoplatonism both argue that overcoming the nihilism of non-being requires a confrontation with, and cultivation of, the experience of nothingness. This paper argues that the appreciation of nothingness is best realized in the practice of dialectic into dialogos, as adapted from the Socratic tradition. We argue that dialectic equips the self for the confrontation with nihilism, and is best suited to transforming the privative experience of nothingness into a superlative, collective experience of no-thingness. The practice of dialectic into dialogos exapts the nature of the self as a synthesis of being and non-being, and possibility and necessity, in and through its relationship to others, and to its own otherness within self-transcendence. Dialectic into dialogos can thereby become a central philosophical practice for responding to our contemporary meaning crisis by affording a generative process of meaning-making that can lead to personal and cultural transformation and communion within the culture – renewing communitas for new communities.

One of the most debated problems in the history of philosophy is the problem of evil. Since classical times, philosophers have started to think about evil, a phenomenon that exists in the world and that almost everyone encounters. With questions such as why there is evil in the world we live in or how we can deal with evil, the problem of evil began to be examined philosophically. However, this is not only unique to the history of philosophy, it is also a topic of discussion that religions with a tradition of revelation have dealt with. Religions such as Judaism, especially Christianity and Islām have to some extent dealt with this problem. The means by which these religions respond to this problem is different from that of philosophical explanation, in which the process of reasoning and each philosopher's own logical process is heavily involved. Philosophers have tried to explain evil within the framework of neo-platonism and argued that it is actually the absence of goodness. While matter takes its most concrete form at the lowest levels, it moves far away from the good. Therefore, distancing from the perfect brings evil. Scholastics and Islāmic theologians, on the other hand, have tried to show that the evil in the world is not incompatible and contradictory with the existence of God by providing explanations that are partially in line with the doctrine of their religion. These theologians sometimes went beyond the framework of the doctrine and carried their reasoning tools quite far. Philosophers and theologians have tried to act according to the religious tradition to which they belonged in offering some solutions to this problem. Nevertheless, they did not always take the religious tradition into consideration when providing these answers and often tried to produce philosophical answers. In the modern period, the problem of evil has been seen as the soft belly of the Abrahamic religions. Since the seventeenth century, it has become one of the strongest atheistic arguments and has been used intensively today. Academically, this issue has generally been dealt with within the framework of philosophy of religion. It seems possible to say that a Qur'an-oriented study is relatively rare compared to the philosophical one. Therefore, in this study, the researcher has tried to focus on some Qur'anic verses that can be associated with the problem of evil and to show the relationship between the concepts used in the Qur'an in this context. He then discusses whether some of the Qur'anic parables can be evaluated within the framework of theodicy. In addition, the researcher has tried to reveal the differences between the arguments and style in the Qur'an and philosophical theodicy, also called systematic theodicy, throughout this study., Felsefe tarihinde en çok tartışılan problemlerden biri kötülük problemidir. Klasik dönemlerden itibaren düşünürler ve filozoflar dünyada var olan ve hemen herkesin karşılaştığı bir olgu olan kötülük üzerinde düşünmeye başlamışlardır. Yaşadığımız dünyada neden kötülük vardır ya da kötülükle nasıl başa çıkabiliriz şeklindeki sorularla kötülük problemi felsefi olarak incelenmeye başlamıştır. Ancak bu sadece felsefe tarihine has değil, aynı zamanda vahiy geleneğine sahip olan dinlerin de uğraştığı bir tartışma konusudur. Yahudilik, özellikle de Hristiyanlık ve İslām gibi dinler bir dereceye kadar bu problemle ilgilenmişlerdir. Bu dinlerin bu soruna cevap verme araçları, akıl yürütme sürecinin ve her filozofun kendine has bir mantıksal sürecinin yoğun olarak devrede olduğu felsefi açıklamadakinden farklıdır. Filozoflar yeni-platonculuk çerçevesinde kötülüğü açıklamaya çalışmışlar ve bunun aslında iyiliğin yokluğu olduğunu savunmuşlardır. Madde en alt seviyelerde en somut halini alırken iyi olandan oldukça uzaklaşır. Dolayısıyla kemal olandan uzaklaşma kötülüğü getirir. Skolastikler ve İslām kelamcıları ise benimsedikleri dinin akidesine kısmen uygun açıklamalar getirerek dünyada bulunan kötülüğün Tanrı’nın varlığıyla uyumsuz ve çelişik olmadığını göstermeye çalışmışlardır. Söz konusu kelamcılar bazen de akidenin çerçevesi dışına çıkarak akıl yürütme araçlarını oldukça ileriye taşımışlardır. Filozoflar ve ilahiyatçılar bu soruna bir takım çözümler sunarken ait oldukları dinî geleneğe göre hareket etmeye çalışmışlardır. Ancak onlar bu cevapları verirken her zaman dinî geleneği göz önünde bulundurmamışlar ve çoğu zaman felsefî cevaplar üretmeye çalışmışlardır. Modern döneme gelindiğinde kötülük problemi teistik bir yapıya sahip olan semavi dinlerin adeta yumuşak karnı olarak görülmüştür. Kötülük problemi argümanı on yedinci asırdan itibaren yoğun bir şekilde ateistik argümanların en güçlüsü haline gelmiş ve günümüzde bu argüman yoğun bir şekilde kullanılmaya başlamıştır. Akademik olarak bu konu genellikle din felsefesi çerçevesinde ele alınmıştır. Kur’ân odaklı bir çalışma felsefi olana nispetle az olduğunu söylemek mümkün görünmektedir. Bundan dolayı bu çalışmada araştırmacı, kötülük problemi ile ilişkilendirilebilecek bazı Kur’ân ayetlerine yoğunlaşmaya ve bu bağlamda Kur’an’da kullanılmış olan kavramların birbirleriyle olan ilişkilerini göstermeye çalışmıştır. Daha sonra Kur’ân'da bulunan bazı kıssaların teodise çerçevesinde değerlendirilip değerlendirilemeyeceğini tartışmıştır. Ayrıca araştırmacı Kur’ân’daki argüman ve üslupla sistematik teodise de denilen felsefi teodise arasında farklılıkların nasıllığını bu çalışma boyunca ortaya çıkarmaya çalışmıştır.

Abu Nuaym is among the leading Islamic scholars. The sources refer to him as "the crown of the muhaddiths", as he is one of the leading scholars in the field of hadith. They refer to him as a "muverrikh" because of his works on the science of history, and as "great imam", "great hafiz", "superior in terms of memory and memorization", "sufi who combines fiqh and mysticism" due to his other characteristics. Abu Nuaym deals with the lives of around 800 ascetics and sufis in Hilyatu'l-Awliya. Abu Nuaym stated that the zahids he introduced were famous personalities and that the work would be longer if non-famous people were included in the book. Abu Nuaym compiled most of the information in Ḥilyatu'l-Awliya from his teachers and contemporary scholars, and transferred some of them from hadith books, especially the works of Bukhari and Muslim. From time to time, the Prophet Muhammad (PUH) used narrative techniques such as similes, metaphors and allusions in order to effectively convey his messages to his interlocutors. The parable, which allows the interlocutors to understand the subject better and to express the subjects in a concrete way, is one of the forms of expression that forms the style of the Prophet Muhammad (PUH). In this article, some of the examples of parables in Abu Nuaym al-Isfahani's Hilyatu'l-Awliya are given. While writing the article, the classical sources prepared about the life of Abu Nuaym were searched, the programs in the interactive environment also contributed greatly us to reach to the parables that are our subject of study. Brief explanations of the issues deemed necessary in the context of a better and more accurate understanding of the parables were also tried to be included in the article., Ebû Nuaym önde gelen İslâm âlimleri arasında yer almaktadır. Kaynaklar kendisinden Tâcu’l-Muhaddisîn, el-İmâmu’l-Celîl, el-Hâfızu’l-Kebîr, eş-Şeyh, Müverrih ve Muhaddisu’l-Asr şeklinde bahsetmiştir. Konumuzun ana mihverini oluşturan ve 800 kadar zâhid ve sûfînin hayatlarına yer verilen Hilyetü’l-Evliyâ’sı alanının en güzel örneklerinden birisidir. Bu eserinde kitabının hacmini genişletmemek amacıyla sadece meşhur zâhidleri ele almıştır. Ebû Nuaym, Ḥilyetü’l-Evliyâʾdaki malumatın çoğunu üstadlarından ve muasırı diğer ulemadan derlemiş, az bir kısmını da Buhârî ve Müslim’in başını çektiği hadis kaynaklarından aktarmıştır. Müellifimizin eserinde karşımıza çıkan meseller günlük hayatımızda hemen her alanda muhatap olunan bir konudur. Hz. Peygamber, Arap dilinin en üst düzeyde konuşulduğu bir toplumda dünyaya gelmiş ve yetişmiştir. Bu sebeple Arapça’nın inceliklerine vakıf olup konuşmalarında zaman zaman mesellere yer verirdi. Bu noktada da ihtiyaçtan fazla konuşmaz ve göstermelik hareketlere asla başvurmazdı. Resûlullah’ın konunun daha iyi anlaşılması ve kavranması amacıyla meselleri kullandığı malumdur. Burada Ebû Nuaym’ın Hilyetü’l-Evliyâ adlı eserinde yer alan mesellere dair bazı örnekler verilmiştir. Makale yazılırken Ebû Nuaym’ın hayatı ile ilgili olarak hazırlanmış olan klasik kaynaklar taranmakla birlikte interaktif ortamdaki programlar da çalışma konumuz olan mesellere ulaşmamız konusunda büyük katkı sağlamıştır. Mesellerin daha iyi ve doğru anlaşılması bağlamında gerekli görülen hususlarda kısa izahlara da makalede yer verilmeye çalışılmıştır.

Baal is a paganist legend in Mesopotamian mythologies that is told in many places in the Torah, and it is a word that has been found in different forms in the Qur'an. The word on which the Qur'an builds its message is included in the reserve and is among the key concepts in the verses containing family law. Makki, with the 125th verse of Saffat Surah and the 72nd verse of Hud Surah; It is mentioned in Madani verses, including the 128th verse of Nisa Surah, the 31st verse of Nur Surah and the 228th verse of Bakara Surah. In the 125th verse of Saffat Surah, it is the name of a paganist cult in the beliefs of the Children of Israel, and it means husband/wife in other verses. A usage that evokes the pairing of idols and husbands in this way is the subject of muskilu'l-Qur'an. The fact that an idol is both a name and a husband/wife in family law can be explained by the fact that it belongs to the same Semitic language family and therefore a linguistic transition. Semantically, Baal was accepted as a common word in the meanings of wife, husband, master, place where it does not rain, the name of a date type, in the poems of the period of ignorance before Islam. Baal, which is included in the mythological cult of all Mesopotamia, Petra and the Egyptian pantheons, is found in ancient agricultural societies. It is an image that makes rain, controls water, lord of the wind, gives drought when angry. Its symbol is the cattle/ox, which is of great importance in agricultural societies. Mecca and Medina, where the revelation was revealed, are not an agricultural society. For this reason, it is not one of the paganist images in the Arabian deserts. For this reason, the Qur'an did not take the image of Baal, which ravaged the Semitic peoples, as a direct subject against tawhid. On the other hand, the cult of Baal and its symbol, the bull, is the biggest problem against the belief of tawhid, which has found a wide place in the Torah. The reason for this must be sought in their travels in Mesopotamia. There is a semiological relationship with words such as (الْعِجْلَ) I'cl, (بَقَرَةٌ), Baqara and Hitta (حِطِةٌ) mentioned in the stories of the Israelites in the Qur'an. In the historical background, the trials of the Israelites point to Baal., Baal, Tevrat’ta birçok yerde anlatılan Mezopotamya mitolojilerinde geçen paganist efsanesi olup, Kur’ân’da farklı formlarında karşılık bulmuş bir kelimedir. Kur’ân’ın mesajını üzerine inşâ ettiği kelime rezervinde yer almış ve aile hukukunu içeren âyetlerdeki anahtar kavramlar arasındadır. Saffat 125. âyeti, Hûd 72. âyeti olmak üzere Mekkî; Nisâ 128. âyeti, Nûr suresi 31. âyeti ve Bakara sûresi 228. âyeti olmak üzere Medenî âyetlerde geçmektedir. Bu âyetlerden Saffat suresi 125. âyette İsrailoğullarının inançlarındaki paganist bir kültün adı, diğer âyetlerde eş/koca anlamındadır. Bu şekilde put-koca eşleştirilmesini çağrıştıracak bir kullanım, müşkilu’l-Kur’ân’ın konusudur. Hem bir putun adı hem de aile hukuku içerisinde yer alan eş/koca olması aynı Sami dil ailesine ait olmasıyla ve dolayısıyla linguistik bir geçişle açıklanabilir. Semantik olarak eş, koca, efendi, yağmur yağmayan yer, bir hurma cinsinin ismi anlamlarında İslâm’dan önce cahiliye dönemi şiirlerinde geçen Baal, müşterek lafız kabul edilmiştir. Bütün Mezopotamya’da, Petra’da ve Mısır panteonlarındaki mitolojik kültü içinde yer alan Baal, antik tarım toplumlarında bulunmaktadır. Yağmur yağdıran, suyu kontrol eden, rüzgârın efendisi, kızdığında kuraklık veren bir imgedir. Simgesi yine tarım toplumlarında önemi büyük sığır/öküzdür. Vahyin nazil olduğu Mekke ve Medine bir tarım toplumu değildir. Bu sebepten Arabistan çöllerindeki paganist imgelerden birisi değildir. Bu sebeple Kur’ân, Sami kavimlerini kasıp kavuran Baal imgesini tevhidin karşısında doğrudan bir konu edinmemiştir. Buna karşın Baal kültü ve onun simgesi boğa, Tevrat’ta kendine geniş yer bulmuş tevhit inancının karşısındaki en büyük sorundur. Bunun sebebini İbrânilerin Mezapotamya’da yaptıkları yolculuklarında aramak gerekir. Kur’ân’da İsrailoğullarının kıssalarında bahsi geçen (الْعِجْلَ) I’cl, (بَقَرَةٌ) Bakara ve Hıtta (حِطَّةٌ) gibi kelimelerle semiyolojik bir ilgi söz konusudur. Tarihi arka planda İsrailoğullarının imtihanları Baal’e işaret etmektedir.

This research aimed to know the intercultural competency teaching model of Jesus (Teacher) using a parable technique based on Luke 10:25–37 to improve intercultural competence. The authors used a method of diacognitive analysis with three lenses that include dialogue, cognition and position. The results of the study have shown that the application of the parable technique can improve the competence of intercultural students (the expert in the law) towards people with different cultures (Samaritan), as well as increase the understanding and awareness that love is the basis of intercultural competence, compassion as an internal outcome and must act as an intercultural agent. The teacher’s pyramid model of intercultural competence moves from love, attitude, knowledge, skill, internal outcome, external outcome and becomes an intercultural agent. Contribution: Research on Luke 10:25–37 has shown that the parable technique can improve students’ intercultural competence based on love and compassion. Teachers can apply parable techniques to attract, encourage, and stimulate the student’s active involvement to think critically and perform interpretations to discover the real truth in the context of cultural differences.

The Qur'an, the last divine book, contains many subjects. One of the important issues in the content of the Qur'an is the parables about the prophets, the societies that lived in the past and some events in history. The stories make up about two-thirds of the Qur'an. Allah, to every society; He declared that he sent a prophet who invited them to worship Allah and spoke their language. The names of some of these envoys sent to humanity are included in the Qur'an, and some of them are not. The parables of some of these prophets have been extensively covered. Although there are different narrations about the number of prophets who were assigned to guide people to the right path, when we look at the parables of the Prophets told in the Qur'an; It is observed that the prophets show similarities in terms of some characteristics such as their adventures, personal characteristics and behaviors. At the beginning of the surahs in which the parables of the Prophet are told, comes the Surah Enbiya. However, the parable that is mentioned in detail in the Qur'an is the parable of the Prophet Yusuf and is told in Surah Yusuf. Prophet Abraham, on the other hand, is one of the first prophets that comes to mind when the parables of the prophets are mentioned in the Qur'an. In the Qur'an, the Prophet is the most mentioned after Prophet Moses, and there is an independent surah in his name. The Prophet Muhammad, who also has a separate surah in his name, was sent to all humanity as the last of the prophets. When their lives are compared in the context of the parables in the Qur'an, it is seen that these two Prophets have similar aspects to each other. In our study, the lives of these two prophets were discussed within the framework of the verses in the Qur'an, and their similarities were tried to be revealed by comparing them. Here's what comes to mind; We are of the opinion that a generalization such as "the prophets are all alike because the source to which they were sent is the same" would not be correct. Although the similar aspects of these two prophets are discussed in the study, the similarities of these prophets in terms of their shari'a are not mentioned in order not to exceed the size of an article., Son ilâhî kitap olan Kur’ân-ı Kerim birçok konu ihtiva etmektedir. Kur’ân’ın muhtevasındaki önemli konulardan birisi de peygamberleri, geçmişte yaşamış toplumları ve tarihteki bazı olayları konu edinen kıssalardır. Kıssalar, yaklaşık olarak Kur’ân’ın üçte ikilik bir bölümünü oluşturmaktadır. Yüce Allah, her topluma; onları Allah’a kulluğa davet eden ve onların dilini konuşan bir peygamber gönderdiğini beyan etmiştir. İnsanlığa gönderilmiş olan bu elçilerden bazılarının isimleri Kur’ân’da yer almış, bazılarınınki ise yer almamıştır. Bu peygamberlerden kiminin kıssalarına genişçe yer verilmiştir. İnsanları doğru yola sevk etmekle görevlendirilen peygamberlerin sayısı ile ilgili farklı rivayetler olmakla birlikte Kur’ân’da anlatılan Peygamber kıssalarına bakıldığında; Peygamberlerin serüvenleri, kişisel özellikleri ve davranışları gibi bir takım özellikleri yönünden benzerlik gösterdikleri gözlemlenmektedir. Peygamber kıssalarının anlatıldığı surelerin başında Enbiyâ suresi gelmektedir. Bununla birlikte Kur’ân’da detaylı olarak zikredilen kıssa ise Hz. Yusuf’un kıssasıdır ve Yusuf suresinde anlatılmaktadır. Hz. İbrahim ise, Kur’ân’da Peygamber kıssaları denilince akla gelen ilk peygamberlerden biridir. Kur’ân’da Hz. Musa’dan sonra ismi en çok anılan peygamberdir ve adına müstakil bir sure bulunmaktadır. Yine adına müstakil bir sure bulunan Hz. Muhammed (s.a.v.) ise, tüm insanlığa peygamberlerin sonuncusu olarak gönderilmiştir. Kur’ân’da yer alan kıssalar bağlamında hayatları karşılaştırıldığında bu iki Peygamberin birbirlerine benzeyen yönlerinin olduğu görülmektedir. Çalışmamızda bu iki peygamberin hayatları Kur’ân’da yer alan ayetler çerçevesinde ele alınıp karşılaştırma yapılarak birbirlerine benzeyen yönleri ortaya konulmaya çalışılmıştır. Burada akla gelebilecek; “Peygamberlerin gönderildikleri kaynağın aynı olması nedeniyle hepsi birbirine benzemektedir” gibi bir genellemenin doğru olmayacağı kanaatindeyiz. Her ne kadar çalışmada bu iki peygamberin birbirlerine benzeyen yönleri ele alınmış olsa da bir makale boyutunu aşmaması için bu peygamberlerin şeriatleri yönünden benzerliklerine değinilmemiştir.

ilustraciones, diagramas, tablas La enseñanza de las secciones cónicas es de gran importancia dada su relación con otras disciplinas (Buccino, 2011) y con diferentes situaciones cotidianas, sin embargo, en nuestro país se aborda de manera superficial ya que no se dispone del tiempo necesario, haciendo que sea frecuente sólo el uso de dos tecnologías: el tablero y el marcador (Quintero, 2017). Por tal motivo, el objetivo de este trabajo de investigación fue diseñar un proyecto de aula a partir de estrategias didácticas basadas en el uso de herramientas TIC (Tecnologías de la Información y las Comunicaciones) que contribuyeran al desarrollo de la competencia de interpretación y representación en las aplicaciones de las secciones cónicas en los estudiantes de grado décimo de la Institución Educativa Antonio José de Sucre del municipio de Itagüí. Con el fin de implementar esta propuesta, y basándose en el modelo de enseñanza de la geometría de Van Hiele, se realizaron tres pruebas diagnósticas, se aplicaron varios instrumentos y guías de trabajo apoyadas en herramientas TIC, para finalmente aplicar cinco cuestionarios que dieran cuenta del avance conceptual de los estudiantes. En los hallazgos obtenidos, se logró observar que los estudiantes fortalecieron la competencia de interpretación y representación de aplicaciones de las secciones cónicas, logrando establecer relaciones entre las figuras y situaciones del entorno a partir de la manipulación y experimentación. Sumado a esto, permitió no solo que los estudiantes fortalecieran competencias matemáticas, sino también comunicativas, digitales, artísticas y ciudadanas. (Texto tomado de la fuente) The teaching of conic sections is of great importance given its relationship with other disciplines (Buccino, 2011) and with different daily situations. however, in our country, it is treated superficially because it is not provided with the necessary time, making frequent only the use of two technologies: board and marker (Quintero, 2017). For such reason, the objective of this research paper was to design a classroom project with didactic strategies based on the use of ICT tools that contribute to the development of the interpretative and representation competencies in the applications of the conic sections in tenth-grade students at Antonio José de Sucre Educational Institution in the municipality of Itagüí. With the objective of implementing this proposal, and based on the teaching model for geometry of Van Hiele (2013), three tests were done; several work guides were applied, some of which were based on the elaboration of the conics with concrete material and the use of simulators; problem-solving to graph and present the equations of conic sections supported in graphing programs, elaboration of a rocket prototype for analyzing its trajectory with the Tracker program and calculation of planetary orbits with their respective exposures, all of these supported in ICT tools, to apply at the end five questionnaires that would give account for the conceptual advance progress of the students. In the obtained findings, it was possible to observe that the students strengthened their competence in interpretation and representation of applications of the conic sections, establishing relationships between the figures and situations in the environment of manipulation and experimentation. Adding to this, it allowed not only for students to strengthen their mathematical competencies, but also communicative, digital, artistic, and citizen competencies. Maestría Magíster en Enseñanza de las Ciencias Exactas y Naturales

The genre of Kısasü'l-Enbiyâ in Turkish literature emerged after Arabic and Persian literature. Kısasü'l-Enbiyâ, which we see its Turkish example in the field of Harezm is the narration of events that prophets passed through. With the conversion of the Turks, the translation activities and the activities of writing new works also increased. This situation also provided important contributions to the development of written language. Turks wrote many works to learn the principles of this new religion after they converted to Islam. In this article, a product of Kısasü'l-Enbiyâ written for this purpose has been examined. This Kısasü'l-Anbiyâ, which was written to raise awareness of the people and tells the lives of the prophets by supporting them with verses, hadiths and narrations, was written in prose and consists of 259 leaves. There is no information about who wrote the manuscript, where and when it was written. Due to the large scope of the work, the longest parable in the examined parts is Hz. Abraham’s parable. It has been examined whether the features in the manuscript reflect the Transitional Phase. In the examination, some features are mentioned such as labial harmony, reverse incompatibility, contradiction to language harmony, binary shapes seen in sound change between e - i and also use of the future tense suffix. Based on the linguistic features of the work, we can say that it was written in the last days of the Old Anatolian Turkish Period and was copied in the Classical Ottoman Turkish Period. With this study, it is aimed to contribute to the historical development of the Turkish language and the history of Turkish literature by introducing Kısasü'l-Enbiyâ with archive number 13765 in Konya İzzeddin Koyunoğlu City Museum and Library, Türk edebiyatında Kısasü’l-Enbiyâ türü Arap ve Fars edebiyatından sonra ortaya çıkmıştır. Türkçe örneğini Harezm sahasında gördüğümüz Kısasü’l-Enbiyâ kısaca peygamberlerin başlarından geçen hadiselerin hikâye edilerek anlatılmasıdır. Türklerin din değiştirmeleri ile beraber tercüme faaliyetleri ve yeni eserler yazma faaliyetleri de beraberinde artmıştır. Bu durum yazı dilinin gelişimine de önemli katkılar sağlamıştır. Türkler, İslâmiyet’e girdikten sonra bu yeni dinin esaslarını öğrenebilmek için birçok eser kaleme almışlardır. Bu makalede de bu amaç için yazılmış bir Kısasü’l-Enbiyâ eser incelenmiştir. Halkı bilinçlendirmek için yazılan, peygamberlerin yaşantılarını ayetler, hadisler ve rivayetler ile destekleyerek anlatan bu Kısasü’l-Enbiyâ mensur olarak kaleme alınmıştır ve 259 varaktan ibarettir. Kısasü’l-Enbiyâ’nın kim tarafından yazıldığı, nerede ve ne zaman kaleme alındığı bilinmemektedir. Eser kapsamının büyük olmasından dolayı incelenen kıssalar arasında en uzun olan kıssa ise Hz. İbrahim kısasıdır. Eserde geçen özelliklerin geçiş dönemi safhasını yansıtıp yansıtmadığı incelenmiştir. İncelemede dudak uyumu, tersine uyumsuzluk, dil uyumuna aykırılık, e> i ses değişiminde görülen ikili şekiller, gelecek zaman ekinin kullanımı gibi özelliklere değinilmiştir. Eserin dil özelliklerinden yola çıkılarak Eski Anadolu Türkçesi döneminin son zamanlarında telif edildiği Klasik Osmanlı Türkçesi döneminde istinsah edildiğini söyleyebiliriz. Bu çalışmayla, Konya İzzeddin Koyunoğlu Şehir Müzesi ve Kütüphanesi’nde 13765 arşiv numaralı Kısasü’l-Enbiyâ tanıtılarak Türk dilinin tarihi gelişimine ve Türk edebiyat tarihine katkı sağlanması amaçlanmıştır.

From the day it appeared, mankind has always been controlled by the divine will. As a result, this being, which is the most beautiful creation, has sometimes been disoriented and has been directed to make some mistakes. In such cases, Allah has repeatedly reminded man of what he should and should not do through the messengers he has sent. The Qur’ān, has used some effective means for people to accept the divine truths and convert them into a lifestyle as needed in this direction. One of the most important of these effective means is parables. The parable, which refers to the telling of events related to the target audience, people or anything by following them step by step, has a very important place in the Qur’ān. The parables convey the desired message or meaning within a certain plot, as well as have the property of making quite abstract non-existent matters even more visible through events or individuals. For this reason, the parables have always been considered important and valuable for sufis. In this context, they have applied to parables, given their messages through them in order to teach their followers the truths born in their hearts in their chat assemblies and penned works, and thus used them as a means on the way to the truths. The parable in which the information about Dhū al-Qarnayn is mentioned in the Qur’ān is also one of the stories that the sufis dwell on. However, it has been observed that the sufi people did not focus too much on the parable of Dhū al-Qarnayn and that many of them did not even touch on this story in their works. Since we don't have any concrete data yet on why this may have been caused, it seems unlikely that we can say anything about it for now. In classical exegeseis the verses related to Dhū al-Qarnayn were mostly evaluated through his identity, journey, and the description of the events that developed during it. The information about Dhū al-Qarnayn in the ishārī tafsirs also generally coincides exactly with the information contained in the narrations and dirayat tafsirs. For example, the question about his identity is has also been seen as a problem in some exegeseis, the answer to which has been tried to find and many opinions have been given on this issue. Usually identified with Alexander the Great, Greek, Persian or was from the tribe of Himyaer, his real name was Abu Bakr b. Ifrikas or Alexander, was a student to Aristotle or Plato, had two horns or split his hair in half, or ruled with justice, or ruled in the eastern and western countries is estimated. Again, we also come across facts about what the status or quality of Dhū al-Qarnayn in the ishārī exegesis. In this context, there are transplants that introduce him as a prophet who receives revelation, or a mighty and just ruler, or an angel, or a righteous guardian servant with wisdom. Although the parable of Dhū al-Qarnayn is usually evaluated from this framework in terms of zahir in the related tafsirs, some of them contain the ishārī meanings of the verses in question, and some of them have certainly not come into contact with these meanings. In addition, as far as we can see, no independent studies have been conducted on the ishārī aspect of the parable. Although there are separate works about Dhū al-Qarnayn they process the topic from a far away sufi point of view in zahir ways and in different dimensions, presenting it to readers by relating the journeys he made hundreds of years ago to space and planets in the form of a mysterious sequence of events. This article aims to determine how the parable is treated and evaluated by the people of sufism and contribute to the field in this aspect. In the study, other copyrighted detached works related to sufism were also used as sources, especially the ishārī tafsirs written by Sufis., Yeryüzünde var olduğu andan itibaren insanoğlu ilahi irade tarafından daima kontrol edilmiştir. Ahsen-i takvim olarak yaratılan bu varlık kimi zaman yolunu şaşırmıştır. Bunun neticesinde birtakım yanlışlar yapmaya yönelmiştir. Bu gibi durumlarda Allah gönderdiği elçiler vasıtasıyla insana yapması ve yapmaması gerekenleri hatırlatmıştır. Söz konusu ikazları bünyesinde barındıran kitaplardan biri olan Kur’ân, insanların ilahi hakikatleri kabul etmeleri ve onları bir yaşam tarzı haline dönüştürmeleri için bazı etkili vasıtalar kullanmıştır. Bu etkili vasıtaların en önemlilerinden biri de kıssalardır. Hedef kitleye, insanlarla veya herhangi bir şeyle ilgili olayların adım adım takip ettirilmek suretiyle anlatılmasını ifade eden kıssa, Kur’ân’da oldukça önemli bir yere sahiptir. Kıssalar, verilmek istenen mesajı veya manayı belirli bir olay örgüsü dâhilinde naklettiği gibi, oldukça soyut olan gaybî hususları da olaylar veya şahıslar vasıtasıyla daha da müşahhas hale getirme özelliğine sahiptir. Bu sebeple kıssalar sûfîlerin indinde daima önemli ve değerli görülmüştür. Bu çerçevede onlar kendi sohbet meclislerinde ve kaleme aldıkları eserlerinde kalplerine doğan hakikatleri müntesiplerine öğretebilmek için genelde kıssalara müracaat etmişler, mesajlarını onlar üzerinden vermişler ve böylece onları hakikatlere giden yolda bir vasıta olarak kullanmışlardır. Kur’ân’da Zülkarneyn’e dair bilgilerin zikredildiği kıssa da sûfîlerin üzerinde durduğu kıssalardan bir tanesidir. Fakat ne var ki tasavvuf ehlinin Zülkarneyn kıssası üzerinde çok fazla yoğunlaşmadığı ve hatta onların birçoğunun eserlerinde bu kıssaya temas etmedikleri görülmüştür. Bu durumun neden kaynaklanmış olabileceği hususunda henüz elimizde herhangi somut bir veri bulunmadığı için bu konuda şimdilik bir şey söylememiz pek mümkün gözükmemektedir. İşârî yönü olmayan klasik tefsirlerde Zülkarneyn ile ilgili ayetler daha çok onun kimliği, yolculuğu ve bu esnada gelişen olayların tafsilatı üzerinden değerlendirilmiştir. İşârî tefsirlerdeki Zülkarneyn’e ait bilgiler de genelde rivayet ve dirayet tefsirlerinde yer alan bilgilerle birebir örtüşmektedir. Mesela onun kim olduğu işârî tefsirlerde de bir sorun olarak görülmüş, bunun cevabı bulunmaya çalışılmış ve bu konuda birçok görüşe yer verilmiştir. Genellikle Büyük İskender ile özdeşleştirilen Zülkarneyn’in Rum, Fars veya Himyer kabilesine mensup olduğu, asıl isminin İfrikaş b. Ebubekir veya İskender olduğu, Aristo’ya veya Platon’a talebelik ettiği, iki boynuzu bulunduğu veya saçını ikiye ayırdığı, adaletle hükmettiği veya doğu ve batı ülkelerine hükmettiği için kendisine Zülkarneyn denildiği değerlendirilmektedir. Yine işârî tefsirlerde Zülkarneyn’in statüsünün veya vasfının ne olduğuna dair malumata da rastlamaktayız. Bu çerçevede onu vahiy alan bir peygamber, kudretli ve adil bir hükümdar, bir melek veya hikmet sahibi salih bir veli kul olarak tanıtan nakillere yer verilmektedir. İlgili tefsirlerde Zülkarneyn kıssası genellikle zahir yönüyle bu çerçeveden değerlendirilmekle birlikte, bunların bir kısmı söz konusu ayetlerin işârî manalarına yer verirken, bir kısmı bu manalara kesinlikle temas etmemişlerdir. Ayrıca buna ilaveten görebildiğimiz kadarıyla kıssanın işârî boyutuna dair müstakil herhangi bir çalışma da yapılmış değildir. Zülkarneyn hakkında telif edilen müstakil eserler olmakla birlikte bunlar, tasavvufi bakış açısından uzak bir şekilde konuyu daha çok zahir yönden ve farklı boyutlarda işlemekte, onun yüzlerce yıl önce yapmış olduğu yolculukları esrarengiz olaylar dizgesi şeklinde uzay ve gezegenlerle ilişkilendirmek suretiyle okuyuculara takdim etmektedir. Zülkarneyn kıssasının işârî yorumu konusunu müstakil olarak ele alan bu makale, kıssanın tasavvuf ehli tarafından nasıl ele alınıp değerlendirildiğini tespit etmeyi ve bu yönüyle alana katkıda bulunmayı hedeflemektedir. Çalışmada sûfîlerin kaleme almış oldukları işârî tefsirler öncelikli olmak üzere tasavvufa dair diğer telif edilen müstakil eserler de kaynak olarak kullanılmıştır.

One of the significant themes of the novel The Humiliated and the Insulted is the father’s curse, marked throughout the text by a high degree of emotionality. The novel describes two similar stories: the one of Nelly’s mother and Natasha’s. Both escaped from home, both were cursed by their fathers. However, there are also differences: while one father forgave, the other not. In the article, the theme of the father’s curse is revealed by comparing these two stories with the famous parable of the prodigal son, with which the novel presents visible parallels. The parable is presented as a standard for proper behavior, and in its comparison, we can say how the hero should have behaved and how he did in the novel. While the images of “prodigal children” recall each other, it is the behavior of parents that draws a significant difference between Dostoevsky’s plot and the parable. The presence or absence of the father’s curse is revealed as one of the main factors determining the fate of all the characters of the story.

The article examines narrative strategies in their historical dynamics. It singles out the so-called narrative worldview and the ethos of narrativity as basic parameters of a narrative strategy. Heroic legends and fairy tales inherited a precedent worldview and the ethos of peace from mythology. The post-mythological development of religious consciousness leads to a narrative strategy of the parable type that implies an imperative world model and prescriptive ethos, as implemented, for example, in the Old Testament. The narrative strategy of the New Testament stands out due to the constructive combination of the precedent worldview and a fundamentally new ethos of personal solidarity. The practice of telling jokes and ancient Greek adventure novels develop a circumstantial world model and the ethos of self-realization. Finally, the classic novel explores the probabilistic worldview and becomes a basis of several new narrative strategies that vary in their ethos.

The article deals with the parable as a genre. The attention to the parable is determined by the fact that the interest in the subject does not wane, and each author, using the traditions of the genre, brings something new, acting as an innovator. The first thing that attracts our attention is the differences of the modern parable as a genre. Today there is no edification and instruction in it. It does not give a ready answer, but forces to reflect on the proposed topic. The parable easily connects with other genres of literature, deepening their meaning. In modern fiction, the popularity of the parable as a genre makes those who turn to the parable reflect on its essence, boundaries, the possibilities of their expansion or, conversely, narrowing, on the ways of genre contamination and transformation. The breadth of the application of the nomination ”parable” and the variation of judgments about its possibilities are impressive. Not only the basic features of its poetics become important, but also its additional definitions and typology. This article is based on Russian fiction of the second half of the twentieth century. First of all, in these texts one can see striking attempts of young heroes to make a complete assessment about the world around them. All conflicts are based on demonstrative protest. Functionally, the parable continues to display situations with a proposal of possible ways of solving them and indicating the consequences, and also continues to be the bearer of traditions, and the mediator of cultural relations. Our research is focused on such basic features of the genre as the need for an all­-comprehending explanation, the evaluation of human behavior, the ambivalence of the moral situation and generalizing judgments.

İleriyaşına rağmen çocuk sahibi olamayan Hz. İbrahim önce Hz. İsmâil, ardından daHz. İshak ile müjdelenmiştir. Onun her iki çocuğu da Kur’an’da peygamberlerarasında zikredilmiştir. Kur’an, Hz. İsmâil’in sabrına, teslimiyetine ve güzelahlakına da dikkatleri çekmiştir. Zira Hz. İbrahim rüyasında oğlu Hz. İsmâil’iboğazladığını görmüştü. Bunun Allah’tan bir vahiy olduğunu bilen Hz. İbrahim budurumu oğlu İsmâil’e anlatmıştır. O da hiç tereddüt etmeden büyük bir sabır veteslimiyet içinde “emir olunanı yap” demiştir. Böylece Hz. İbrahim onu kurbanetmek üzere yere yatırıp gözlerini bağlamıştır. Ancak İsmâil’in boynuna dayananbıçak onu kesmemiştir. Allah, onlara gökten bir hayvan kurbanı göndermiştir. Hz.İsmâil’in, Hz. İbrahim tarafından kurban edilme hadisesi işâri tefsirlerce deele alınıp yorumlanmıştır. Bu hususta onlar, kurban edilme hadisesiniteslimiyet ve imtihan bağlamında ele almışlardır. Onlara göre Hz. İsmâildünyaya geldikten sonra Hz. İbrahim’in kalbinde ona karşı fıtrî bir sevgioluşmuştur. Bu sevgi birbiri ile dost olan Allah ve Hz. İbrahim’in arasınagirmiştir. Bu nedenle Allah, oğlunu kurban etmesini isteyerek Hz. İbrahim’iimtihan etmek istemiştir. Bununla Allah Hz. İbrahim’den kalbini Allah’tan başkaşeylerden temizlemesini ve iki dostun arasına hiçbir kimsenin girmemesiniistemiştir. Böylece Hz. İbrahim emre itaat etmiş ve oğlunu kurban etmeye kararvererek Allah ile kendi arasına hiçbir kimsenin giremeyeceğini göstermiştir.Sonuçta o ve oğlu İsmâil sabır ve teslimiyetleriyle imtihanı kazananlardanolmuştur., The Prophet Abraham, who could not have a childdespite his advanced age, was first heralded with Ismail and then Ishaq. Both of his children are mentioned among theprophets in the Qur’an. The Qur’an also drew attention to Ismail’spatience, surrender, and good morals. Because Prophet Abraham had seen in hisdream that he had cut his son Ismail. Knowingthat this is a revelation from Allah, Prophet Abraham explained this to his sonIsmail. He said “do what is ordered” with greatpatience and surrender without hesitation.So Prophet Abraham laid him down to blindfoldhim and blindfolded him. However, the knife that rested on Ismail's neck didnot cut it. Allah sent an animal victim from the sky to them. Theincident of Ismail's sacrifice by Prophet Ibrahim was also handled andinterpreted by the Isharî tafsir.In this regard, they dealt with the incident ofsacrifice in the context of surrender and trial. According to them, afterIsmail was born, an innate love was formed in the heart of Prophet Abraham. Thislove has come between Allah and Prophet Abraham, who are friends with eachother. Therefore, Allah wanted to test Prophet Abraham by asking him to sacrificehis son. With this, Allah asked Prophet Abraham to cleanhis heart from things other than Allah and that no one should enter between thetwo friends. Thus, Prophet Abraham obeyed the order anddecided to sacrifice his son and showed that no one could enter between Allahand himself. After all, he and his son Ismail were among those who won the testwith their patience and surrender.

The article deals with analysis of “cuento” and “relato” genres in the latest Spanish prose. The relevance of this study is due to the lack of research on this issue in the modern Russian literary criticism. The article provides an overview of the cuento and relato genres in the latest Spanish-language literature. The subject of the study is the composition of the genre complexes cuento and relato today in Spanish-language literature based on the analysis of Spanish-language authors flash fiction collections. The author of the article shows that today the cuento genre is a genre complex that combines such genres as “fairy tale” and “anecdote”. This judgment is also supported by the fact that the Spanish term “cuento” is traditionally translated into Russian as “fairy tale” and/or “novella/short story”. In this aspect, the Spanish theory of literature runs counter to the assertion of domestic literature, according to which the antecedent of a short story is an anecdote, but not a fairy tale, since an anecdote and a fairy tale have diametrically opposite reference, creative and receptive world views. Based on the analysis of texts, collections of short fiction, the author shows that the leading role in shaping the principles of worldview Hispanic authors played magic realism which defined the modern genre of short fiction. The second genre complex “relato” consists of parables and stories, since it puts the situation of moral choice at the forefront, moving the portraits and characters of the characters, their emotional experiences to the background.

La résistible ascension d’Arturo Ui, écrite par Brecht en 1941, articule de manière exemplaire le rapport à l’histoire immédiate, puisqu’elle dénonce une dictature en place, et le rapport aux sources historiques (biographies, photos) et littéraires, parmi lesquelles Richard III, écrite un siècle après les événements qu’elle met en scène. La pièce de Brecht relève du théâtre d’histoire récente et le met en abyme. The Resistible Rise of Arturo Ui, written by Brecht in 1941, expresses in an exemplary way the relationship to immediate history, since it denounces the nazi regime in place, and the relationship to historical sources (biographies, photos) and literary sources – among which Richard III, which was itself written a century after the events it stages. Brecht’s play offers a perfect example of a play about the immediate past, represented in a refective way.

The parable of the rich man and Lazarus (Lk 16:19–31) has attracted many interpretations from different cultural and theological contexts. But one thread that holds most of the works together is structural disparity in human society and the reality of judgement in the afterlife. This article re-reads the parable within the context of the coronavirus disease 2019 (COVID-19). This method of re-reading the parable in this particular context (of COVID-19) is to serve two major purposes within the Nigerian and global sphere. First, it demonstrates how humans in their (dis)ingenuity try to outwit the moral and theological, and even the eschatological, import it is meant to serve. Second, it elucidates that despite human efforts to manoeuvre theological truth, the faithful should be encouraged to abide in the truth.

L’exégèse chrétienne de la Bible trouve son fondement en Ga 4,22-26 : les paroles de Paul fondent une approche allégorique, alors que la parabole était typique de l’exégèse rabbinique et de Jésus. Après une étude des lexiques médiévaux, on examine l’exégèse de Ga d’auteurs du haut Moyen Âge au XVe siècle, en passant par des commentaires des XIIe et XIIIe siècles. On se demande enfin si les méthodes de l’exégèse universitaire n’ont pas entraîné un déclin de l’allégorie dès la fin du XIIIe siècle., Christian exegesis of the Bible has its foundation in Gal 4:22-26: Paul’s words are the basis for an allegorical approach, whereas the parable was typical both of rabbinic and of Jesus’ own exegesis. After a study of medieval lexicons, we examine the exegesis of Galatians from the early Middle Ages to the 15th century, including commentaries from the 12th and 13th centuries. Finally, we ask the question whether the methods of academic exegesis led or not to a decline in allegory from the end of the 13th century.

В статье рассмотрена малая проза кумыкского писателя Набиюллы Магомедова. Вводимая в научный оборот впервые, она характеризуется своеобразной поэтикой; характерными приметами текстов являются оживление, аллегория, притчевость. Многожанровость прозы автора проявляется в оперировании жанрами рассказа, литературной сказки, притчи. Самобытность, оригинальность авторского стиля продиктована и тем, что современная действительность чаще всего воспроизводится через мир зверей, животных., The article examines the small prose of the Kumyk writer Nabiyulla Magomedov. Introduced into scientific circulation for the first time, it is characterized by a kind of poetics; characteristic examples of texts are animation, allegory, parable. The polygenre of the author's prose is manifested in the operation of the genres of the story, literary fairy tale, parable. The originality of the author's style is also dictated by the fact that modern reality is most often reproduced through the world of animals, animals.

Balıkesir Üniversitesi, Sosyal Bilimler Enstitüsü, Temel İslam Bilimleri Ana Bilim Dalı, Kur’ân’ın i’câzını gösteren özelliklerinden birisi mesellerdir. Anlaşılması zor hakikatlerin, her seviyeden insan için anlaşılır kılınması kıssalarda olduğu gibi mesellerle de sağlanmaktadır. Sözlü kültürün hâkim olduğu bir toplumun ürünü olan meseller aynı zamanda Kur’ân-ı Kerim’in geldiği ortamın izlerini de taşımaktadır. Sözlü kültürün İslam öncesi Arap toplumundaki izlerinin meseller bağlamında taşımış olduğu yaşantı ürünlerinin bir kez daha gözden geçirilerek araştırılması Kur’ânî mesajların daha iyi anlaşılmasına yardımcı olacaktır. Tezimizin “Bulgular ve Yorumlar” adlı dördüncü bölümünün ilk kısmında genel bir perspektifle meselin tanımı, gaye ve faydası ve Kur’ân-ı Kerim’deki mesel çeşitleri incelenmiştir. İkinci kısmında ise meseller genel olarak tefsir bilgileri ışığında ele alınmıştır. Bu kısımda toplam dokuz konu başlığı altında ilgili mesellerin analizi yapılmaya çalışılmıştır. Her konu başlığı sonunda, “Değerlendirme” alt başlığında ilgili mesellerin vahyin ilk muhatabı olan Araplarla ilişkisine yer verilmiştir. Tespit edilen sosyo-kültürel unsurların, Arapların yaşamıyla nasıl bir bağı olduğu da genel bir incelemeyle ortaya konulmaya çalışılmıştır. Meseller, Kur’ânî mesaj açısından son derece önem arz etmektedir. Bir yönüyle Allah’ın emir ve yasaklarının beşer için uygunluğu mesellerle ortaya konulmuştur. Çünkü meseller o zaman için bilinen ve anlaşılan unsurlardan oluşmaktadır. Yüce Allah nasıl ki mesaj göndermeyi murad ettiği Kureyş kabilesi içinden Hz. Peygamber’i seçtiyse benzer şekilde Kur’ân’daki anlatım türlerinin de Kureyşîlerin öz kültürüyle ilişkili unsurlar arasından olmasını murad etmiştir. Dolayısıyla bu çalışmada Kur’ân’ı anlamaya bir katkı olması ümidiyle Kur’ân-ı Kerim’deki mesellerin ele alınışı ve amacı ortaya konulmaya çalışılmıştır. Meseller, Arapçada önemli anlatma yöntemlerinden olduğu gibi Kur’ân-ı Kerim’de de kullanılan edebî anlatım yöntemlerinden biridir. Bu anlamda meseller, kendisine has dil özelliklerine sahiptir. Ayrıca meseller dil özellikleri dışında Arapların hayatı hakkında bilgiler de içermektedirler. Sonuç itibarıyla Böylece Arap toplumuna ait unsurların anlaşılması Kur’ân’ın mesajının iyi anlaşılmasına katkı sağlayacaktır. Sonuç olarak mesellerin tamamına yakınının Arapların hayatıyla ilişkili olduğu görülmüştür., One of the features of the Qur'an that shows its i'jaz is parables. Because the truths that are difficult to understand are made understandable by people of all levels, through parables. As the product of a society dominated by oral culture, parables also bear the traces of this environment from which the Qur'an came. A review of the life products that the traces of oral culture in this society have carried in the context of parables will help to better understand the Qur'anic messages. In the first part of the fourth chapter of our thesis, named "Findings and Comments", the definition of parable, its purpose and utility, and the types of parables in the Qur'an were examined with a general perspective. In the second part, the parables in the Qur'an are generally discussed in the light of tafsir source. In this section, it has been tried to analyze the relevant parables under a total of nine topics. At the end of each topic, the relationship of the parables with the sub-title "Assessment" with the Arabs, who were the first addressees of the revelation in socio cultural terms, are included. It has also been tried to reveal how the determined socio cultural elements are related to the life of the Arabs with a general examination. Parables are extremely important in terms of the Qur'anic message. In one aspect, the suitability of Allah's orders and prohibitions for human beings has been demonstrated with parables. Because the parables consist of elements that were known and understood at that time. Just as Almighty Allah sent a message with Holiness the Prophet from among the Tribe of Quraysh; likewise, Allah wanted the types of narration in the Qur'an to be among the elements related to the Qurayshis' own culture. Therefore, in this study, it has been tried to reveal the handling and purpose of the parables in the Qur'an, in the hope of making a modest contribution to understanding the Qur'an. As a result, parables are one of the most important and vital elements of the Arabic language, as well as one of the literary expression methods used by the Qur'an. In this sense, parables have their own language characteristics. In addition, the parables contain information about the life, belief, social and economic life of the Arab nation, apart from the language features. Thus, understanding the elements of the Arab society will contribute to a better understanding of the message of the Qur'an. As a result, it has been seen that almost all of the parables have a socio-cultural relationship with the life of the Arabs.

Yüksek Lisans Tezi, İsrâiliyat, İsrâiliyye kelimesinin çoğulu olup, İsrâilî kökenli haberler ve kıssalar anlamına gelmektedir. Terim olarak, tefsir, hadis ve İslâm tarihi alanlarına yazılı veya sözlü olarak girmiş olan Yahudi, Hristiyan ve diğer dinlere ait bilgi, haber, olay ya da kıssalardır. İslam’ın doğuşundan önce Arap yarımadasına yerleşen Ehl-i kitap, Araplarla sosyal, ticari, siyasi ve kültürel ilişkiler içinde olmuşlardır. Yahudilikten hikâyeler, kıssalar ve mitolojiler Arap kültürüne aktarılmıştır. İslâmî döneme gelince Kur’an’ın nazil olması, Hz. Peygamber’in (sav.) peygamber olarak ortaya çıkmasıyla bu etkileşim artmıştır. Yahudilikten İslâm’a giren din adamları olmuş ve bu din adamları kendi ilmî birikimlerini İslâm’a aktarmışlardır. Bunun sonucu olarak aktarılan bu ilmî birikim ilk dönem sahabe ve tabiîn döneminde bir problem olarak algılanmazken daha sonraki süreçte önemli bir sorun hâline gelmiştir. Bu bağlamda İsrâiliyat daha çok tefsir ve hadis ilminde incelenme konusu olmuştur. Ancak İsrâiliyat, tefsir ve hadis ilminde olduğu kadar İslâm tarihi alanında da etkili olmuştur. Bu tez, İslâm tarihinde müstesna bir yeri olan Taberî’nin Târîhu’l-Ümem ve’l-Mülûk adlı eseri özelinde İsrâiliyat konusunu İslâm tarihi açısından incelemeyi amaçlamıştır. İsrâiliyat özellikle İslâm öncesi yaratılıştan başlayarak Hz. Peygamber Dönemi’ne kadar olan rivayetlerde yoğunlaşmaktadır. İsrâiliyat’a dayanan bu bilgi ve haberlerin nakledilmesinin İslâm tarihi açısından yeri ve önemi, kabul edilebilirliği, olumlu veya olumsuz etkisi, nerelerde kullanıldığı, ifrat ve tefrit noktaları gibi hususlar ortaya konularak rivayetler değerlendirilmeye çalışılmıştır., Isrâiliyat is the plural of the expression Isrâiliyye and stands for news and stories of Israeli origin. As a term, it is the information, news, events or stories of Jewish, Christian and other religions that have joined in the fields of tafsir, hadith and Islamic history, either verbally or in writing. The People of the Book, who settled in the Arabian peninsula before the emergence of Islam, had social, commercial, political and cultural relations with the Arabs. Stories, parables and mythologies from Judaism were transferred to Arab culture. When the Islamic period was reached, this interaction increased with the revelation of the Qur'an and the emergence of the Prophet (pbuh) as a prophet. There were religious men who accepted Islam while they were Jews, and these religious men transferred their scientific knowledge to Islam. As a result of this, while this scientific accumulation was not perceived as a problem in the first period of the Companions and Tabi'un, it became an important problem in the later period. In this context, Israel has been the subject of examination in the science of tafsir and hadith. However, Isrâiliyat was influential in the field of Islamic history as well as in the science of tafsir and hadith. This thesis aims to examine the subject of Isrâiliyat in terms of Islamic history, in particular Taberî's Târîhu'l-Umem ve'l-Muluk, which has an exceptional place in the history of Islam. Isrâiliyat, especially concentrates on the narrations starting from the creation in the pre-Islamic period to the time of the Prophet. It has been tried to evaluate the narrations by revealing the place and importance of the transmission of this information and news based on Isrâiliyat in terms of Islamic history, its acceptability, positive or negative effects, where it is used, points of excess and understatement.

Η παραβολή του «Τελώνη και Φαρισαίου», η οποία περιέχεται αποκλειστικά και μόνο στον ευαγγελιστή Λουκά, αποτελεί, χωρίς αμφιβολία, μια ευρέως γνωστή στους χριστιανούς παραβολή. Η ενασχόληση των επιστημόνων μ’ αυτή δε θα μπορούσαμε να πούμε πως είναι μεγάλη, σε σχέση μ’ άλλες παραβολές, αλλά αυτό δε μειώνει σε καμιά περίπτωση την αξία της και τη χρησιμότητά της, ιδίως, για το «κατηχητικό» έργο της Ορθόδοξης Εκκλησίας. Ακριβώς αυτή η αντίθεση στις στάσεις έναντι του Θεού του τελώνη και του Φαρισαίου, καθώς και οι προσευχές, τις οποίες απευθύνουν, αποτελούν το πλέον κατάλληλο «υλικό» για τη διδασκαλία περί «μετάνοιας» και «φιλαυτίας – αυτοδικαίωσης». Μέσα απ’ την περικοπή, επίσης, παρουσιάζεται ευκρινώς το κοινωνικό πλαίσιο της περιόδου εκείνης, η επικράτηση διάφορων στερεοτύπων έναντι συγκεκριμένων κοινωνικών ομάδων (π.χ. τελωνών), την αντιμετώπιση αυτών απ’ τους «ανώτερους», ενώ το σημαντικότερο, γίνεται φανερή η «οπτική», με την οποία ο Θεός βλέπει τον κάθε πιστό, χωρίς διακρίσεις και προκαταλήψεις. Ταυτόχρονα, αναδεικνύονται σημαντικές αρετές της πνευματικής ζωής, όπως η «μετάνοια» και η «ταπείνωση». Με βάση τα παραπάνω, λοιπόν, επιχειρείται μια προσέγγιση της παραβολής, στα πλαίσια της νεότερης εποχής. Είναι γεγονός πως μετά την «εγκατάλειψη» της αλληγορικής μεθόδου ερμηνείας των παραβολών, ήρθαν στο προσκήνιο νέες και ποικίλες προσεγγίσεις, οι οποίες πρόσφεραν μια πιο «σύγχρονη» ερμηνεία και ανάλυση των παραβολών των ευαγγελίων γενικότερα. Μέσα σ’ όλα, γίνεται και μια ολική παρουσίαση των κοινωνικών χαρακτηριστικών και των θρησκευτικών ομάδων της εποχής του 1ου αιώνα μ.Χ., όπως είναι οι Φαρισαίοι, ο ναός και ο φόρος, καθώς και παρατίθενται διάφορα ερμηνευτικά σχόλια για την καλύτερη κατανόηση των διαφόρων δρώμενων της περικοπής. Πιο συγκεκριμένα, στην εισαγωγή, κατ’ αρχάς, γίνεται λόγος για το «είδος των παραβολών» και την ιστορική του εξέλιξη. Φυσικά, ιδιαίτερη μνεία γίνεται τόσο για τις παραβολές του Λουκά, γενικότερα, όσο και για την παραβολή του «Τελώνη και Φαρισαίου», ειδικότερα. Στη συνέχεια, το πρώτο κεφάλαιο αφιερώνεται στην παρουσίαση της κοινωνικής κατάστασης της Γαλιλαίας την περίοδο που έζησε και έδρασε ο Ιησούς. Κεντρική θέση κατέχουν ακριβώς τα στοιχεία εκείνα, που επηρεάζουν καταλυτικά και την παραβολή (π.χ. ναός). Επιπλέον, στο δεύτερο κεφάλαιο, παρατίθενται διάφορα ερμηνευτικά σχόλια για την καλύτερη «γνωριμία» του κάθε αναγνώστη με τη συγκεκριμένη παραβολή. Στο τρίτο κεφάλαιο, τη θέση καταλαμβάνουν οι διάφορες κλασικές προσεγγίσεις, οι οποίες αναδύθηκαν μετά τον περιορισμό της χρήσης της αλληγορικής μεθόδου. Η αρχή γίνεται με τη γνωστή σ’ όλους μας «ιστορικό-κριτική μέθοδο» και, αργότερα, με την ενδιαφέρουσα μέθοδο ερμηνείας των παραβολών, μέσω της αξιοποίησης των «κοινωνικών επιστημών». Φτάνοντας στο τέταρτο κεφάλαιο, για την επίτευξη πιο «σύγχρονης» εξέτασης της παραβολής, παρουσιάζονται διάφορες νεότερες ερμηνευτικές προσεγγίσεις, όπως είναι η «κοινωνική» τοποθέτηση του Herzog, καθώς και η, ευρέως γνωστή, «αφηγηματική». Κλείνοντας την παρούσα εργασία, επιχειρείται μια σύνοψη όλων των προαναφερθέντων, μέσω της παράθεσης διαφόρων συμπερασμάτων., The parable of the "tax collector and Pharisee", which is found exclusively in the evangelist Luke, is without doubt a parable widely known to Christians. We could not say that the scholars' preoccupation with it is great, compared to other parables, but this does not in any way diminish its value and its usefulness, especially for the "catechetical" work of the Orthodox Church. It is precisely this contrast in the attitudes towards God of the tax collector and the Pharisee, as well as the prayers they address, that constitute the most suitable "material" for the teaching on "repentance" and "self-righteousness". Through the passage, the social context of that period is also clearly presented, the prevalence of various stereotypes against certain social groups (e. g. tax collectors), their treatment by the "superiors", while most importantly, the "perspective" with which God sees every believer, without discrimination and prejudice, becomes evident. At the same time, important virtues of the spiritual life, such as "repentance" and "humility" are highlighted. On the basis of the above, therefore, an approach to the parable is attempted in the context of the modern era. It is a fact that after the "abandonment" of the allegorical method of interpreting the parables, new and diverse approaches came to the fore, which offered a more "modern" interpretation and analysis of the parables of the gospels in general. Throughout, there is a comprehensive presentation of the social characteristics and religious groups of the 1st century AD, such as the Pharisees, the temple and the tax, as well as various interpretive commentaries to better understand the various events of the passage. More specifically, in the introduction, first of all, the "genre of parables" and its historical development are discussed. Of course, special mention is made of both Luke's parables in general and the parable of the "Tax collector and Pharisee" in particular. The first chapter is then devoted to a presentation of the social situation in Galilee at the time Jesus lived and worked. The elements that have a catalytic effect on the parable (e. g. the temple) occupy a central position. In addition, in the second chapter, various interpretative comments are given to help each reader to become better acquainted with the parable. In the third chapter, the position is occupied by the various classical approaches that emerged after the limitation of the use of the allegorical method. It begins with the "historical-critical method", which we all know, and later with the interesting method of interpreting parables through the use of the "social sciences". Arriving at chapter four, in order to achieve a more 'modern' examination of the parable, various newer interpretative approaches are presented, such as Herzog's 'social' position, as well as the widely known 'narrative' one. To conclude this paper, a summary of all of the above is attempted through the presentation of various conclusions.

This essay is a meta-study that assesses the existing theories and hypotheses regarding the origins of language. The development of language is one of the most remarkable historical developments for humankind. Through different historical periods and from multiple perspectives, renowned theorists such as Rousseau, Jespersen and Chomsky have tried to find the origins of language and trace its evolution. The natural sound source, for instance, connects the origins of language with the imitation of natural sounds. The gesture primary hypothesis states that gesture language existed before the development of spoken language. A gradual development of protolanguage during the period of the existence of the homynim Homo erectus took place closely in connection with social interaction and the progress of multiple activities. Music has significance in the human brain and language development and, therefore the importance of music as part of human evolution will be as well part of this research. The process of human civilization has an effect on brain activity and cognition because it projects abstract concepts to sounds, accumulating gradually knowledge and experience. In this essay, a selection of parables, songs and gestural communication situations are described in order to illustrate relevant parts of the theory. Finally, the author will select what is considered the most convincing theory/hypothesis for explaining the origins of language.

This article aims to investigate the parable of the lost and found son (Lk 15,11-32), best known as the “prodigal son”, through the method of narrative analysis, demonstrating the centrality of paternal compassion in the pericope. The analysis of the narrator follows Genette’s categories, and the other narrative operators of reading are analyzed through Ska and through Marguerat and Bourquin. Plot was divided into three scenes, which put the characters in relation to the paternal house and to the father himself. In plot, the attitude of “moving by compassion” (v. 20) is configured as the turning point of the narrative, once it initiates a series of transformations that solve the conflict of the intrigue. Lucas builds a set of rereadings and analepses that place the welcoming of the father to the son in a central position. From the accumulation effect built by the use of three parables in a narrative sequence, and from the identification of intradiegetic narrator and narrator, it becomes clear that the narrator’s option is not for the proposal of rejection made by the eldest son, but for the compassion of the father, since Jesus’ own option is to welcome sinners and share his life with them (Lk 15,3). Este artigo objetiva investigar a parábola do filho perdido e reencontrado (Lc 15,11-32), mais conhecida como do “filho pródigo”, pelo método da análise narrativa, demonstrando a centralidade da compaixão paterna na perícope. A análise do narrador segue as categorias de Genette e os demais operadores de leitura da narrativa são analisados a partir de Ska e de Marguerat e Bourquin. O enredo foi divido em três cenas, as quais colocam os personagens em relação com a casa paterna e com o próprio pai. No enredo, a atitude de “mover-se de compaixão” (v. 20) configura-se como o ponto de mudança da narrativa, pois dá início a uma série de transformações que solucionam o conflito da trama. Lucas constrói um jogo de releituras e analepses que colocam em posição central a acolhida do pai ao filho. Pelo efeito de acúmulo construído pelo uso de três parábolas em uma sequência narrativa, e pela identificação do narrador e narratário intradiegéticos, fica claro que a opção do relato não é pela proposta de rechaço feita pelo filho mais velho, mas pela compaixão do pai, já que a própria opção de Jesus é acolher os pecadores e com eles compartilhar a vida (Lc 15,3).

The Struldbrugs episode occupies Chapter X at the end of Part III of Gulliver’s Travels. It features Immortals while Gulliver is in Luggnagg. It has often been read as an almost autonomous episode, and sometimes described as a fable. But it is nonetheless integrated into a narrative that has its own logic and structure. Its narrative construction leads to a reading that is different from that of Gulliver within the text. The philosophical reflection on death and immortality is inserted at a point that makes sense in the general economy of the work. Probably written last, the episode is set in a double time, in and out of a narrative sequence, within a travel narrative and outside a sequence of adventures. The Struldbrugs ultimately evoke the characters of literature, both mortal and immortal.

The article approaches the parable as a literary, pedagogical and thought resource, based on two short stories by Brazilian writers of Jewish origin, born in Eastern Europe: “Parábola do filho” [Parable of the son], by Samuel Rawet, and “Os desastres de Sofia” [Sofia’s disasters], by Clarice Lispector. O artigo aborda a parábola como recurso literário, pedagógico e de pensamento, tomando por base dois contos de escritores brasileiros de origem judaica, nascidos no leste europeu: “Parábola do filho”, de Samuel Rawet, e “Os desastres de Sofia”, de Clarice Lispector.

This research was inspired by the anniversaries of Algirdas Julius Greimas, Juozas Tumas-Vaižgantas and Kęstutis Nastopka that encouraged rethinking the relationship with tradition, while viewing it from several perspectives: biographical-cultural links, reception of classical literature, and history of Lithuanian semiotics. The paper reviews the works of semioticians’, analysing Vaižgantas’ oeuvre, attempting to find the trajectory of the evolving Lithuanian semiotic tradition in the most representative examples. It also presents a new interpretation of Vaižgantas’ novella, “Dėdės ir Dėdienės” (“Uncles and aunts”, 1929), while searching for the mythological reasons behind the motivations for its characters’ choices and referring to the arch-plot of Perkūnas-Velnias-Laumė. The entanglement of the planes of the hierogamy (the holy marriage) isotopy and the biblical one allows for interpreting this novella as a variation of the Exodus Myth. The problematics of parable discourse is exposed in considering the question of Vaižgantas’ semiotic originality.

Mercy in the parables of Jesus in the gospel according to st. Luke One of the most significant God aspects is his Mercy. Pope Francis noted its value and announced the Jubilee of Mercy. Gospel according to St. Luke includes parables which in various ways present this merciful God Father’s face. Not only do they teach to accept them, but also to show them. They specify how to talk to another person, especially the one hurt with his or her sin. The aim of this article is to explain the defitinion of Mercy so it becomes more understandable and to point out what should be done to make it present in the Christian life.

This article deals with teaching students to think independently, textual analysis of the work "Zarbulmasal" by Gulkhani, which is given in the textbook of 6th grade of secondary schools. Recommendations are given to increase students' interest in the work and to make the teaching process more effective.

This article is about a widespread plot in which the rods and arrows easily break apart, but it is impossible to break their bundle. The author compares this plot, recorded in the Kalmyk fairy tale, with the plots of The Secret History of the Mongols, a collection of annals of Rashid-ad-Din and a Japanese fairy tale. The author investigates in detail the texts of the ancient fabulist writers Aesop and Babrius, which are considered to be the most ancient and represent the source of the distribution of these stories throughout Eurasia. The fixation of these plots in East Slavic fairy-tale folklore is noted, the author’s texts of Leo Tolstoy based on Aesop’s fable are analyzed in detail.

The problem of modelling a classical plot in the literature of modernism and postmodernism is considered. Attention is paid to the transformation of the story of Alexander the Great in the novels of Mikhail Kuzmin (1872-1936) and Sasha Sokolov (b. 1943). The results of comparative analysis of two novels of different literary directions are presented. The question is raised that the classic story and image are transformed, becoming a way of artistic understanding of the worldview of the era. Particular attention is paid to the methods of stylization and parody in the studied texts. It is shown that the authors in the classic examples are looking for the ways to resolve the conflicts of our time: M. Kuzmin’s application to the image of the great commander is an artistic interpretation of the tragedy of human existence that have reached a lot in this world, but can not change the fate; Sasha Sokolov writes his “Palisandria” to depict the new ironic perspective on the historical process. The relevance of the study is due to the need of modern literary studies in typological studies, in the search for intertextual links. The novelty of the study is seen in the fact that the comparison of plot and figuratively close texts in the main literary directions of the 20 th century allows to see ways of modelling a classic plot in its variants, taking into account the specifics of modernism and postmodernism.

The Quran presents its sections and messages that shed light from the history to the future in an impressive and eccentrical narrative fiction to the readers. Parables in Qur’an leades the reader’s imagination into the reality itself with a depiction of scene and life they impart to the dialogues. That the parables progress in the form of sections and stages rather than monolithic and take place dispersedly in the Quran is among its features. No connection can be identified with the traditional format and page-setting as we take for granted nowadays. The methods used in the connection and transition among sections are one of the most important parts of literary aspect of the parables. The connection among stages in the narration of the Quran parable occurs on general meaning, wordings and numbers. Wordings take place at related words and sound level (union or exchange of interruption). The matters that can express meaning in word and letter repetitions constitute an acceptance area depending on the controversial or personal preferences. Identifications of the connections in question makes the multi-dimentional integrity and astounding orderliness of Qur’an more appearant. On the other hand Qur’an makes its reader both intellectually and emotionally an active witness to the subject told in the text. The aim of our work is to investigate in the context of belief struggle enunciated in the Noah parable in Qur’an. composed of investigating the Quran once again in the context of transition among sections by centering the point of view of visual narrative type that has been dominant in the example of Noah parable nowadays.

The Lord of the 'Alamîn (worlds i.e. mankind, jinns and all that exists) has revealed The Surah Yusuf in which there’s no command or prohibition for the purpose of disciplining mankind. But Allah has downloaded the surah for getting educated and enlighted the mankind as if telling a film scenario for a real story. There are two aims of this surah standing out: The first aim: In this Surah Prophet Joseph’s (Yusuf) brothers’ mistreatment and problems they have caused are narrated. As it is emphasized in ayah “For Allah is with those who patiently persevere 8:46” it feels as if Prophet Mohammed (peace be upon him) is relieved of worry. The polytheists of Mecca, on the other hand, are warned. For example while the people which mentinoned in the story, applying their actions or expressions, in the other hand the base knowledges that interspersed among the actions by The God exactly were becoming in reality. Like the dream was showed The Prophet Joseph in his child years has become in reality. Inside parts of these cases the dreams of the Joseph’s friends in the prison and the King of Country (or as seemed to them) were alived in centre of real life. In the second action there was a shirt phenomenon which used as a tool in a lie in the beginning of the story, and in the middle of the story had shown a presumption in the Prophet Joseph judgement to the wife of Al-Aziz. And finally became excellent and the shirt when touhced Jacob’s face he opened his blind eyes and became seer. The second aim; which may be the real aim; on one side, it is emphasized that man can do whatever he wants with his free will. On the other side, the way to the pattern of fate behind the curtain of daily events is led with ayahs reflecting the revelation and full of

This article offers a reading of the parable of the Dishonest Steward from the perspective of Greco-Roman status concern. It observes that the parable has a long and complicated history of interpretation. The different approaches in the reading of the parable reveal the unresolved quest in scholarship to establish a reading of the parable that takes into account both the steward’s act of generosity towards his master’s debtors and the praise that follows this action. This article proposes the Greco-Roman status concern as a framework for understanding the meaning of the parable in its original context. Status concern was the spirit of tenacity in maintaining one’s status and honour against all odds characteristic of Greco-Roman honour and shame culture. The article argues that when the parable is read within its literary context, it reveals that at the heart of Jesus’ message in the parable is the theme of persistence as an attribute of authentic discipleship. This understanding of the parable resonates with the entrenched Greco-Roman spirit of status concern. The interpretation would also have been relevant to Luke’s Greco-Roman auditors living on the periphery of the Greco-Roman culture with the constant pressures to conform to the ethos of the larger social context. The steward’s resolve to maintain his status even in the most difficult circumstances provided a paradigm for those Christ-followers to remain steadfast in the faith against all odds. Contribution:The article presents an alternative interpretation of the parable of the Dishonest Steward. By proposing status concern as an interpretative framework, it offers both new insights into the socio-economic and socio-cultural realities of Luke’s world and the continuing evidence of the contribution of Greco-Roman world to the development of the New Testament texts.

В статье рассматривается процесс развития творческой самостоятельности младших школьников посредством психолого-педагогических программ. Автором отмечается, что процесс развития творческой самостоятельности младших школьников должен быть целенаправленным и тщательно продуманным., The article examines the process of developing the creative independence of younger schoolchildren through psychological and pedagogical programs. The author notes that the process of developing the creative independence of primary school students should be purposeful and carefully thought out.

This bachelor's thesis analyses all places of the Gospel of Matthew, which deal the concept of justice and formulates their characteristics, specific to this New Testament work. Furthermore, in a broader context extending to the Old Testament, it shows the developments and changes in the understanding of the concept of justice. The introductory part of the balechor thesis deals with the concept of justice in general. Then, the concept of justice in the Old Testament is introduced. The following is a description of Matthew's Gospel as a whole. The main part of the bachelor's thesis, which is the contents of Chapter 4. deals with individual places of Matthew's Gospel, which are devoted to the concept of justice. The individual places are arranged chronologically as they follow each other in the text of the Gospel. The conclusion of the thesis contains a summary description of the term justice in this New Testament file.

Several pedagogical considerations come with the transition from traditional to virtual teaching, and it is necessary to provide teachers with a potential approach to teaching and learning. This article gives an overview of the teaching methods Jesus used with a focus on parables, highlights the modern constructivist approach to teaching, and singles out characteristics of constructivism in Jesus’ teaching model. Combined, this presents a basis for practical advice in today’s context of online teaching, respectively in a virtual setting. The article highlights characteristics of Jesus as a teacher which present-day teachers can apply to their contexts and finishes with suggestions for further research.

Wprowadzenie Książka ma charakter monograficznego ujęcia – stanowi filologiczną lekturę najobszerniejszego poematu epickiego Cypriana Norwida Quidam, uznawanego przez badaczy i krytyków za jeden z najwybitniejszych, ale i najtrudniejszych w odbiorze tekstów epoki. Wprawdzie publikacja stanowi zbiór studiów (część z nich wcześniej ogłaszana była w czasopismach lub książkach zbiorowych), jednakże ich układ i tematyczny zakres buduje interpretacyjną całość. Rzecz jest podzielona na trzy części. Pierwsza dotyczy genezy oraz tytułu poematu: teksty tutaj zamieszczone weryfikują, korygują i sytuują się często polemicznie wobec dotychczasowych badań. W tym samym trybie poruszona jest kwestia podtytułu („przypowieść”), prozatorskiego wstępu Do Z. K. oraz domniemanego tytułu pierwotnego (Cienie) oraz czasu i okoliczności powstania poematu. Część druga dotyczy świata przedstawionego: jego ogólnej konstrukcji oraz organizacji, a także elementów bardziej szczegółowych, jak: bohaterowie, motywy (znaczenie mroku i ciemności), czas i przestrzeń, kluczowe sceny (śmierć bohatera). W sumie znalazło się tu siedem zagadnień. Patronuje im intencja przekroczenia dotychczasowej linii interpretacyjnej, czego wyrazem rozważania skupione na metaforze „Pomiędzy świtem a nocy zniknięciem” – najbardziej rozpoznawalnej i najczęściej cytowanej frazie poematu. Zaproponowane ujęcie, podnoszące kwestię eschatologicznej chwili prawdy, która trwa w owym „pomiędzy”, wchodzi w polemikę z dotychczasowymi odczytaniami, które zwracały uwagę na niedokonany aspekt romantycznej z ducha przemiany świata. W strefie takich „przesunięć” mieszczą się także inne kluczowe, wyodrębnione tu kategorie i elementy: motyw nocy i mroku, przestrzeni, motywy śmierci oraz wizja i znaczenie głównych grup społecznych i kulturowych: Żydów, Greków i chrześcijaństwa. Część trzecia kieruje się w stronę genologii. W odróżnieniu od szeroko zakrojonych badań nad formami przebiegu narracji oraz nad narratorem wywód skupia się na ukazaniu udramatyzowanego kształtu tekstu Norwida, na jego elementach dramaturgicznych. W pewnym stopniu nawiązuje do dawnych pomysłów formułowanych ogólnie wobec twórczości Norwida (zwłaszcza prozy artystycznej) m.in. przez Irenę Sławińską oraz Zdzisława Łapińskiego – tu zaś skupiających się na określonym utworze, poemacie opowiadającym o narodzinach chrześcijaństwa. Pomysły te wychodzące od semantyki gestu i obrazu, odnajdują tu swoistą integrację w formule „żywych obrazów” – jako strukturze i konstrukcji genologicznej (dotąd niedostrzeżonej w badaniach), będącej podstawą misteryjnego charakteru utworu, który nawet w rekonstrukcji rzymskiego procesu sądowego i jego detalicznych elementów nie tylko odwołuje się do ewangelicznego układu odniesienia – co nie stanowi specjalnej rewelacji badawczej w przypadku tego poematu – ale odczytuje opisane wydarzenia (włączając w to narratora i jego świat) na prawach misteryjnej aktualności. The book has the character of a monographic approach – it is a philological reading of Cyprian Norwid's most extensive epic poem Quidam, considered by scholars and critics to be one of the most outstanding, but also the most difficult to read, texts of the era. Although the publication is a collection of studies (some of them previously published in magazines or collective books), their arrangement and thematic scope build an interpretive whole. The book is divided into three parts. The first deals with the genesis and title of the poem: the texts included here verify, correct, and situate themselves, often polemically, in relation to previous research. In the same mode, the following subjects are addressed: the question of the subtitle ("parable"), the prose introduction To Z. K., and the alleged primary title (Shadows), as well as the time and circumstances of the poem's composition. The second part deals with the depicted world: its general construction and organization, as well as more detailed elements, such as characters, motifs (the meaning of darkness and darkness), time and space, and key scenes (the death of the protagonist). A total of seven issues were included here. They are underpinned by the intention to transcend the previous line of interpretation, which is reflected in the considerations focused on the metaphor "Between dawn and night's disappearance" – the most recognizable and most quoted phrase of the poem. The proposed approach, which raises the question of the eschatological moment of truth that lasts in this "between," enters into a polemic with previous readings that have drawn attention to the unfinished aspect of the romantic in spirit transformation of the world. The sphere of such "shifts" also includes other key categories and elements identified here: the motif of night and darkness, space, motifs of death, and the vision and significance of major social and cultural groups: Jews, Greeks and Christianity. Part three turns to genealogy. In contrast to the extensive study of the forms of narrative flow and the narrator, the argument focuses on showing the dramatized shape of Norwid's text, on its dramatic elements. To some extent, it refers to the old ideas formulated in general towards Norwid's work (especially artistic prose) by, among others, Irena Slawinska and Zdzislaw Lapinski – here focusing on a specific work, a poem telling the story of the birth of Christianity. These ideas starting from the semantics of gesture and image, find here a kind of integration in the formula of "living images" – as a genealogical structure and construction (hitherto unnoticed in research), which is the basis of the mysterious character of the work, which even in the reconstruction of the Roman trial and its detailed elements not only refers to the evangelical frame of reference – which is not a special research revelation in the case of this poem - but reads the described events (including the narrator and his world) on the rights of mysterious actuality.

Doktora Tezi, İsrâiliyat, İslam’ın ilk dönemlerinden günümüze kadar özellikle tefsir disiplini çerçevesinde tartışılan konulardan biri olmuştur. Klasik tefsirlerde fazlasıyla yer bulan bu rivayet malzemesi, çağdaş tefsirlerde tamamen terk edilmemiş olsa da ciddi bir itibar kaybına uğramış, onun bir alternatifi olarak Kitab-ı Mukaddes nakillerine rağbet artmıştır. Böylece Kitab-ı Mukaddes’in yaygın bir tefsir malzemesi olarak kullanılmasının cevaz, imkân ve sınırları da İsrâilî rivayetlerle ilgili tartışmalara eklenmiştir. Çağdaş müfessirlerden Tâhir b. Âşûr’un (1879-1973) et-Tahrîr ve’t-Tenvîr isimli tefsiri İslam dünyasında büyük bir ilgiyle karşılanmış, çok sayıda akademik çalışmaya konu olmuştur. Söz konusu tefsirin dikkat çeken özelliklerinden biri İsrâilî rivayetlere mesafeli durması ve sıklıkla Kitab-ı Mukaddes bilgilerine müracaat etmesidir. Bu çalışmada et-Tahrîr ve’t-Tenvîr özelinde Kur’an kıssalarına dair tartışmalar, İsrâiliyat ve Kitab-ı Mukaddes algısı, bu ikisinin farklı kaynaklar olarak kabulü ve gerekçeleri, tahrifin mahiyeti ve bunun gölgesinde Kitab-ı Mukaddes’ten nakilde bulunma tartışmaları gibi hususlar incelenmiştir. Konunun kavramsal ve teorik çerçevesi çizildikten sonra, müellifin İsrâilî rivayetleri ve Kitab-ı Mukaddes bilgilerini hem tefsir malzemesi olarak kullanması hem de tenkit etmesi çeşitli örnekler çerçevesinde incelenerek konu pratik yönüyle de ele alınmıştır. Çalışma neticesinde, çağdaş tefsirlerde uygulanan metotla aynı doğrultuda et-Tahrîr ve’tTenvîr’in de İsrâilî rivayetlere mesafeli durmaya çalıştığı fakat onlardan tamamen vazgeçemediği tespit edilmiştir. Ayrıca İsrâilî rivayetlere alternatif olarak Kitab-ı Mukaddes nakillerinin ikame edilmeye çalışıldığı, bununla birlikte bu yöntemin gelişme aşamasında olduğu kanaatine varılmıştır. Son olarak, tefsir çalışmalarında İsrâilî rivayetler ve Kitab-ı Mukaddes bilgilerinden uzak durmanın pratikte mümkün olmadığı, bu nedenle söz konusu kaynaklardan istifade etme noktasında yöntem ve sınırların daha belirgin bir şekilde ortaya konmasının gerekliliği ortaya çıkmaktadır., Isra'iliyyat has been one of the topics that's been discussed from the early days of Islam to the present especially in the framework of tafsir. This narrative material which has found a place in classical tafsirs a lot, even though hadn't been abandoned completely has lost serious prestige, as an alternative to it biblical conveys had increased demand. Therefore the permission, facility and boundaries of usage of bible as a tafsir material has been added to the discussions about Israeli narratives. Modern mufassir Tahir b. Aşur's (1879-1973) tafsir named et-Tahrir ve't-Tenvir had been met with great interest in Islamic world and been the topic of many academic studies. One of the characteristics of the said tafsir which draws attention is that it keeps a distance from Israeli narratives and frequently has recourse to biblical knowledge. In this study specific to the et-Tahrir ve't-Tenvir discussions about matters like Kur'an parables, perception of Isra'iliyyat and the bible,acception of the two as different resources and its reasons, nature of the falsification and discussions of narrating from the bible in its shadow has been examined. After the topic's conceptual and theoric framing, both usage of the Israeli narratives and and the biblical information as tafsir materials and critism of them from the author have been examined in the framework of examples and approached practically. At the end of the study, it has been detected that the same as the methods applied in the modern tafsirs et-Tahrir ve't-Tenvir also tried to keep distance to Israeli narratives but couldn't abandon them completely. It also has been detected that biblical narratives have been tried to substitude as an alternative to Israeli narratives, however this method is in development. Lastly it's been brought to light that in tafsir studies staying away from Israeli narratives and biblical information is practically impossible and therefore the need of putting forth the boundaries and methods more evidently at the point of making use of the said resources emerges.

В каракалпакской фольклористике до сих пор не определены критерии жанров каракалпакской народ-ной прозы. Учёные фольклористы не пришли к единому научному заключению по этой проблеме, в связи с чем в науке существуют противоречивые выводы. Статья посвящена разработке этой проблемы. На основании изучаемых жанров каракалпакской народной прозы сделана попытка установить и определить основные критерии этого жанра. Статья предлагается как дискуссионный материал для исследования жанров каракалпакского фольклора., Up to nowadays criteria of the genres of Karakalpak folklore were not determined. The scholars-folklorists are didn't came to common conclusion on the research problem and therefore some inconsistent opinions still exist. On the base of studied genres of Karakalpak folk prose fixing and defining for criteria of the genre had been made. The article presented as a discussion material for research of the genres of Karakalpak folklore.

İnsanları bu dünyaya imtihan etmek amacıyla gönderen Yüce Allah, insanların doğru yolu bulmaları ve bu imtihanlarında başarılı olmaları için peygamberler göndermiştir. Bu peygamberler de diğer insanlar gibi hayatın farklı kademelerinde imtihan edilmiştir. Kur'ân-ı Kerîm, imtihan olan peygamberlerin kıssalarından bahsederek, insanların bu kıssalardan örnek almalarını amaçlamıştır. Tezimizin konusunu oluşturan Kur'ân'da ailesiyle imtihan olan Peygamberlerin, ailesi ve kavmiyle yaşadığı olaylar karşısındaki tutumları örnek alınması gereken mesajlar içermektedir. Bu çalışmamızda, Kur'ân-ı Kerîm'de bahsedilen peygamberlerden ailesiyle imtihan olan peygamberleri araştırarak yaşanan olayları inceledik. Çalışmamızın giriş bölümünde kıssa, peygamber ve imtihan kelimeleri üzerinde kısa bir anlatım yaptık. Birinci bölümünde çalışmamızın konusunu oluşturan ailesiyle imtihan olan peygamberlerden Hz. Âdem, Hz. Nûh, Hz. Lût, Hz. İbrâhim, Hz. İsmâil, Hz. Yakûb ve Hz. Yûsuf'un hayatlarını birçok tarihi kitaplardan ve tefsirlerden araştırdık. İkinci bölümde ise bu peygamberlerin imtihan olduğu olayları ve kişileri âyetlerden yola çıkarak anlattık. Hz. Adem'in oğullarıyla imtihanı, Hz. Nûh'un kavmiyle mücadelesi ile inanmayan oğlu ve eşiyle imtihanı, Hz. Lût'un eşi ve ahlaksız davranışlarda bulunan kavmiyle mücadelesi, Hz. İbrâhim'in putperest babası ve kavmiyle mücadelesi ile oğlu İsmâil'i kurban etme teşebbüsüyle imtihanı, Hz. Yakûb'un oğlu Yûsuf'tan ayrı düşmesi, Hz. Yûsuf'un kardeşleri arasındaki kıskançlığı sebebiyle yaşadıklarını bu çalışmamızda inceledik. Almighty Allah, who sent people to this world to test them, sent prophets so that people could find the right way and be successful in these tests. These prophets, like other people, were tested in different stages of life. The Quran mentions the parables of the prophets who were tested and aimed to make people take examples from these parables. In the Qur'an, which is the subject of our thesis, the attitudes of the Prophets, who were tested with their families, towards the events they lived with their family and tribe contain messages that should be taken as an example. In this study, we investigated the prophets who were tested with their family among the prophets mentioned in the Quran and examined the events that took place. In the introduction part of our study, we made a short explanation on the words of parable, prophet and test. In the first part, we investigated the lives of Prophet Adam, Prophet Noah, Prophet Lot, Prophet Abraham, Prophet Ismail, Prophet Jacob and Prophet Joseph, who were tested with their families, which are the subject of our study, from many historical books and commentaries. In the second part, we told the events and people these prophets were tested with, based on the verses. In our study, we examined the test of Prophet Adam with his sons, the struggle of the Prophet Noah with his tribe, the test of his unbelieving son and his wife, the struggle of the Prophet Lot with his wife and his people who were immoral, the struggle of Prophet Abraham with his pagan father and his tribe and his attempt to sacrifice his son Ismail, separation of Prophet Jacob from his son Joseph, and what Prophet Joseph lived because of the jealousy among his brothers.

На примере жанра повести раскрываются основные стилевые трансформации русской и белорусской модернистской прозы второй половины ХХ века. Обращение к эстетике модернизма и авангарда, совмещение сентиментального и физиологического, реальности и фантастики, использование приемов вторичной художественной условности позволили писателям отразить сложные и неоднозначные отношения человека с окружающей действительностью, попытку сориентироваться в условиях социальной деконструкции. В работе анализируются причины и национальная специфика дискретного развития модернизма в русской и белорусской литературах ХХ века. Сопоставительный ракурс исследования позволяет сделать вывод о взаимосвязях близкородственных литератур, их общих и особых чертах в отражении мира и человека. = The article uses the example of the novel genre to reveal the main stylistic transformations of Russian and Belarusian modernist prose of the second half of the twentieth century. The appeal to the aesthetics of modernism and the avant-garde, the combination of sentimental and physiological, reality and fiction, the use of techniques of secondary artistic convention allowed the writers to reflect the complex and ambiguous relationship of man with the surrounding reality, an attempt to navigate in the conditions of social deconstruction. The paper analyzes the causes and national specifics of the discrete development of modernism in the Russian and Belarusian literatures of the twentieth century. The comparative perspective of the study allows us to draw a conclusion about the interrelationships of closely related literatures, their common and special features in the reflection of the world and man.

Doktora Tezi, Salâhî mahlaslı Ali Salâhaddin Yiğitoğlu, XIX. yüzyılın sonları ile XX. yüzyılın başlarında yaşamış Dîvân şiiri geleneğine bağlı bir şairdir. Bezm-i Alem, İstanbul, Davutpaşa Sultanileri, Darü’lMuallimin ve Pertevniyal Lisesi gibi nitelikli okullarda Arapça, Farsça ve edebiyat dersleri vermiştir. 1936’da emekli olmuş, 31 Aralık 1939 tarihinde İstanbul’da vefat etmiştir. Çok sayıda tercüme ve telif esere imza atmış üretken bir şair olan Salâhî, Arapça ve Farsçaya bu dillerde şiir yazacak kadar hâkimdir. Dîvân şiiri geleneğinin etkisinin iyiden iyiye zayıfladığı XIX. ve XX. yüzyıllarda Salâhî’nin Dîvân şiiri geleneğini ne derecede temsil ettiği, döneminin edebî, dinî-tasavvufî ve sosyal özelliklerini yansıtmadaki başarısı ile yeni şiir anlayışından ne derece etkilendiği Dîvân’ı bağlamında tespit edilmeye çalışılmıştır. Ayrıca önemli tercüme eserlerinden biri olan Nuhbetü’l-Emsâl’deki Arapça meseller ve şiirler incelenmiştir. Bu çalışma, Salâhî’nin Aşkın Sesi adlı muhtasar Dîvân’ı ile Nuhbetü’l-Emsâl adlı tercüme eserinin transkripsiyonlu metinleri ile incelemelerini içermektedir. Tez, giriş ve dört bölümden oluşmaktadır., Ali Salahaddin Yigitoglu, pseudonymous Salahi, is a poet who lived in the late 19th century and early 20th century, and adhered to the traditions of Divan poetry. He taught Arabic, Persian and Literature in qualified schools such as Bezm-i Alem, Istanbul, Davut Pasha, Pertevniyal High Schools and Darul Muallimin. He retired in 1936 and died on 31 December 1939 in Istanbul. Salahi is a prolific poet who has a good command of Arabic and Persian to write poetry in these languages, as well as leaving many translations and copyrighted works. In the 19th and 20th centuries, when the in fluence of Divan poetry tradition was weakened, to what extent Salahi represented the Divan poetry tradition, and how much he was affected by the new poetry understanding with his success in reflecting the literary, religious-mysticaland social characteristics of the period were tried to be determined in the context of his Divan. In addition, Arabic parables and poems in Nuhbetü'l Emsal, which is one of the important translation works, were examined. His study includes the analysis of Salahi's Concise Divan named Aşkın Sesi and the translated wor Nuhbetü'l Emsal with transcripted texts. The thesis consists of an introduction and four parts. Keywords: Salahi, Divan, parable, Nuhbetu'l Emsal, translation, analysis.

Globalization, changing learning technologies, the transition to a post-industrial information society, affirmation of the country’s priorities has led to the development of the individual as the main indicator and key lever of modern progress and the state development. The necessity for educational reform and the need for a radical modernization of educational institutions put forward the demand for society and the state to ensure the priority of the education and science development, which depend on the qualitative professional activity of teachers, their readiness for useful work, pedagogical competence, skills, awareness and improvement the process of education and learning technologies, including differentiated and problem-based learning, game and information technology training, credit-module technology self-directed learning to increase the learning process quality, as this is one of the important factors in improving the education quality and providing educational services. However, the systematic approach consumption is used in the prevention of violence and bullying at higher learning institutions.The problem of bullying is widely discussed in Internet, newspapers, scientific journals, etc. It is gaining more and more topical importance in our country every year, since it has not been thoroughly studied both from the point of theoretical studies view and from practice view as well.This article deals with a systematic approach as one of the violence prevention methods and bullying at learning institutions; the concepts of bullying, cyberbullying, including cybermobbing, internet mobbing are clarified; the role of increasing the students’ aggression is focused on, which is manifested in various reactions: anger, meanness, insult, irritation, tendency to physical actions, in particular the willingness to solve problems and controversial issues with the help of physical force; the statistical bullying manifestation data at higher learning institutions of Ukraine and the US are investigated, the using of parables’ role of contributing to the achievement of goals and objectives in the prevention of violence and bullying are highlighted, the bullying comparative analysis at educational institutions of Ukraine and the USA has been done., Проблема булінгу широко дискутується на сторінках Інтернет-сайтів, газет, наукових журналів тощо. Вона щороку набирає все більшої актуальності в нашій країні, оскільки достеменно не вивчена з позиції як теоретичних досліджень, так і практики. Саме тому з кожним роком у психологів з’являється все більше нових напрямів професійної діяльності щодо з’ясування причин, чому починають діти виокремлювати із колективу класу, групи того, над ким можна насміхатися і познущатися. Останнім часом в учнів, вчителів, батьків з’являється багато питання, зокрема таких, що хтось постійно дзвонить та щось вимагає; призначають зустрічі та напрошуються мати стосунки; в чаті дуже багато образливого пишуть на адресу дитини або про інших гравців, коли вони грають; в соціальних мережах постійно хтось ставить безпідставні запитання та дошкуляє інформацією тощо.Саме тому у статті розглядається системний підхід, як один із методів профілактики насильства та булінгу у закладах освіти; з’ясовуються поняття “булінг”, “кібербулінг”, зокрема “кібермоббінг”, “Інтернет-мобінг”; висвітлено значимість і важливість притчі у вихованні молоді та застереженні її від насильства, у тому числі роль притчі, що сприяє досягненню цілей і мети в профілактиці насильства і булінгу; зосереджено увагу на зростанні агресивності у вихованців, що проявляється у таких реакціях як: злість, підлість, образа, роздратування, схильність до фізичних дій, зокрема, готовність вирішити проблеми та врегулювати спірні питання за допомого фізичної сили; досліджено статистичні дані щодо прояву булінгу у навчальних закладах освіти України і США.

In der Bachelorarbeit „Entfremdung in Kafkas Parabeln“ mit den auserwählten Parabeln „Die Brücke“, „Eine Kreuzung“, „Heimkehr“, „Kleider“ und „Wunsch, Indianer zu werden“, geschrieben bei Franz Kafka, ist die Erscheinung der Entfremdung deutlich zu erkennen. Dieses Thema wurde schon in vielen wissenschaftlichen Aspekten der Menschheit aufgegriffen und viele Philosophen, Psychologen aber auch Soziologen haben versucht, eine klare Definition zu erstellen, denn dieses Phänomen ist verständlich ziemlich komplex und kann in viele unterschiedliche Bedeutungen gespalten werden. Die Entfremdung ist ein Prozess, der sowohl psychisch, als auch physisch zu erkennen ist und manchmal auch von der Gesellschaft angeregt wird. Im Zustand der Entfremdung hat die Person, grob gesagt, das Gefühl, etwas Abstraktes oder Materielles sei von ihm oder ihr entnommen worden, dass möglicherweise Teil seiner oder ihrer Persönlichkeit war. Dieser Entzug regt oftmals an, die eigene Gestalt mental oder visuell arg zu verändern, was sowohl negativ, als auch positiv sein kann, entsprechend der Situation und den Umständen. In den ausgesuchten Parabeln, die sowieso eine bestimmte Bedeutung mit sich tragen, da das die Aufgabe der Parabeln ist, können unterschiedliche Aspekte der Entfremdung wiedergefunden werden, da sich die Texte in ihren Situationen, Umständen und Protagonisten unterscheiden, die dadurch ermöglichen, einen Einblick in die Varietät der Entfremdung zu bekommen und sich somit der Leser eine eigene Vorstellung erschaffen kann, wie weit sich die Entfremdung entwickeln kann und wo man sie auffinden kann, denn sie ist nicht nur deutlich in der Vergangenheit zu finden, sie ist auch heute dominant in der Gegenwart zu erkennen. U završnom radu „Otuđenje u Kafkinim parabolama“ s izabranim parabolama „Die Brücke“, „Eine Kreuzung“, „Heimkehr“, „Kleider“ i „Wunsch, Indianer zu werden“ koje je napisao Franz Kafka, pojava otuđenja jasno je uočljiva. U povijesti čovječanstva ovu su temu obradili mnogi znanstvenici, brojni filozofi, psiholozi pa i sociolozi pokušali su uspostaviti jasnu definiciju, no ovaj fenomen iznimno je kompleksan, nije ga lako shvatiti i može poprimiti različita značenja. Otuđenje je psihički proces koji je i fizički uočljiv, a ponekad je potaknut i od strane društva. Ukratko rečeno, u stanju otuđenja osoba ima osjećaj da joj je oduzeto nešto apstraktno ili materijalno što je možda bilo dio njegove ili njezine osobnosti. Takva vrsta osjećaja često potiče snažnu mentalnu ili vizualnu promjenu vlastitoga lika koja može biti pozitivna i negativna, u skladu sa situacijom i okolnostima. U izabranim parabolama, koje same po sebi nose poruku, jer je to zadatak parabola, mogu se uočiti različiti aspekti otuđenja. Budući da se tekstovi razlikuju u situacijama, okolnostima i likovima, to omogućuje uvid u različite oblike otuđenja i time čitatelj može stvoriti vlastitu sliku, osvijestiti do koje razine se otuđenje može razviti i gdje ga je moguće pronaći, jer ono se ne pojavljuje samo u prošlosti, već je dominantno uočljivo i u sadašnjosti. In the final thesis „Alienation in Kafka's Parables“ referring to selection of parables „Die Brücke“, „Eine Kreuzung“, „Heimkehr“, „Kleider“ and „Wunsch, Indianer zu werden“, written by Franz Kafka, the occurrence of alienation is clearly visible. This topic has been discussed in the history of mankind by many scientists, numerous philosophers, psychologists, but also sociologists who have tried to establish its clear definition, due to the fact that this phenomenon is quite complex to comprehend and is likely to have different meanings. Alienation is a process, which is psychologically, but also physically recognizable and which is sometimes motivated by the society. Briefly, in the state of alienation the person has the feeling that something abstract or physical has been taken away from him or her that may be part of his or her personality. This withdrawal often provokes mental or visual change of the character, which can be both positive and negative, depending on the situation and circumstances. In selected parables, which carry a specific meaning, as this is the task of parables, different aspects of alienation can be found. As the texts vary according to the situations, circumstances and protagonists, this enables an insight in the various forms of alienation and therefore, the reader is able to construct his or her own image on how far alienation can develop and where one can find it. Alienation is not only a part of the past, but it is also noticeable in the present.