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Civilizations' understanding of human beings is the most fundamental determinant of other assumptions of that civilization. For this reason, in order to comprehend a civilization, it is important and necessary to first understand where that civilization positions human beings. Eastern and Western civilizations are two comprehensive civilizations that can be considered as larger and more influential than others among the civilizations that have existed throughout history. There are numerous ways in which these two cultures are different from one another in how they see life, existence, people, and knowledge. Under these two broad civilizations, this study focuses on the Islamic Sufism's conception of the human being in Eastern Civilization and the humanist thought in Western Civilization. The approach of humanist thought and Sufi thought to human beings is analyzed on the basis of Necip Fazıl Kısakürek's work titled Western Contemplation and Islamic Sufism. The study has also been supported with data from other sources to support the idea here. The study is concluded by interpreting the information obtained from the relevant sources in a comparative manner. In this book, Kısakürek discussed philosophy, which is the basis of Western civilization, and Islamic Sufism, which is accepted from Eastern civilization. According to Kısakürek, the most important characteristic of the West is that it attaches great importance to the love of matter and the pleasure of nature in order to overcome its current situation and progress. For this reason, the West has remained alien and distant from the inner realm, that is, the bâtın. In Sufism, on the contrary, all the effort is made to beautify the interior, not the exterior. The meaning and responsibility that these two perspectives, which have such a fundamental difference, attribute to human beings are also different from each other. [ABSTRACT FROM AUTHOR]

Copyright of Erdem is the property of Ataturk Kultur Merkezi and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

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Copyright of Journal of Social Sciences Institute / Sosyal Bilimler Enstitüsü Dergisi is the property of Bingol University / Rectorate and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

The fact that Western thinkers and researchers know the Orient and present the information they have obtained within certain moulds of the Orient is defined as orientalism. The fact that an Eastern researcher looks at the East from a Western perspective, accepts the East according to Western definitions and includes these acceptances in his research and works is called self-orientalism. Producing ideas on East-West relations, which started with the Tanzimat, is the main subject of various poets and writers. The weakening and collapse of the Ottoman State and the establishment of a new state led these poets and writers to think about the positioning of civilisation and the ideal of reaching the level of advanced civilisations. One of these poets and writers is Ali Canip Yöntem, who took part in our world of literature and thought with his ideas in the early 1900s. While defining the West as the ideal of development in his pro-Westernisation articles and poems, he portrayed the East as backward, needing to be exploited and helpless with self-orientalist discourse. In this study, Ali Canip Yöntem's views are analysed in the context of self-orientalism and the theoretical background developed around the concepts of orientalism and occidentalism is applied as methodology. [ABSTRACT FROM AUTHOR]

This article mainly elaborates the relations between Russia and the West during and after the Cold War. Both sides saw each other as a security threat during the Cold War. After 1990s when the Soviet Union collapsed, this antagonistic relation ended for a short period. Once Vladimir Putin came to power, Russia once again revealed security concerns in the post-Soviet space. The iconic symbol of this concern was the Colour Revolutions in Georgia and Ukraine. The Kremlin saw the Revolutions as a Western threat to Russia's identity formation in the region. On the other hand, the West saw the Revolutions as a call for democratic liberation for the peoples of the region. Hence, this study looks deeply into both sides of concerns about the Revolutions through the concepts of identity politics and security concerns. [ABSTRACT FROM AUTHOR]

Copyright of Omer Halisdemir Universitesi Iktisadi ve Idari Bilimler Fakültesi Dergisi is the property of Omer Halisdemir University, Faculty of Economics & Admistrative Sciene and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Journal of Language & Literature Studies is the property of Turkiye Dil ve Edebiyat Dernegi and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of RumeliDE Journal of Language & Literature Research / RumeliDE Dil ve Edebiyat Araştırmaları Dergisi is the property of RumeliDE Uluslararasi Hakemli Dil & Edebiyat Arastirmalari Dergisi and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

This article provides a comprehensive overview of the history of spirituality in the Western world, examining its evolution from ancient Greece and Rome to contemporary practices. The article explores the development of key religious and philosophical traditions, including early Christianity, the Protestant Reformation, and the Enlightenment, and analyzes their contributions to the evolution of Western spirituality. The article also investigates the emergence of contemporary spirituality, highlighting its emphasis on personal experience and individual growth, and its rejection of traditional religious institutions and dogma. While contemporary spirituality has been criticized for its lack of structure and its tendency to promote subjective experiences over objective truth, it has also had a significant impact on Western culture, particularly in the areas of health and wellness. The article discusses the challenges that contemporary spirituality poses, including the potential for spiritual bypassing, the need for authenticity in spiritual practices, and the importance of recognizing spirituality as a deeply personal and individual experience. Additionally, the article explores the future of Western spirituality, considering the impact of changing cultural and social trends and the ongoing evolution of spiritual practices. The article also examines important works and figures that have contributed to the development of Western spirituality from Ancient Greece and Rome to contemporary times, showing the diversity and richness of spiritual perspectives and practices over time. Ultimately, this article offers a comprehensive overview of the history of Western spirituality and highlights its enduring influence on Western culture and society, while also providing insights into the challenges and opportunities that contemporary spirituality presents. [ABSTRACT FROM AUTHOR]

Copyright of Conservative Thought / Muhafazakar Düşünce is the property of Muhafazakar Dusunce Dergisi and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Ali İhsan Yitik’s book titled Batı’yı Aydınlatan Doğu was created by bringing together various translated and copyrighted articles. The book includes twelve articles gathered under three main headings. In the first chapter called “Hinduism from Different Pens” there are three different articles on Hinduism written by three different authors, namely Biruni, Dara Şukuh and Mahatma Gandhi and a translated article on missionary work in Hinduism. The second chapter, titled "Vedas, Cow and Woman", deals with the current debates on Hinduism. In addition to cow worship, the Vedas, which are considered sacred in Hinduism, are about the position of women in this religion, the resurrection in Islam and the doctrine of karma-reincarnation. In the last chapter with the same name as the book, Yitik, after introducing Indian thought through an article, inserts in the chapter three different articles on the impact of Indian culture on Western civilization. Ali İhsan Yitik, who has made a name for himself in the field of History of Religions with his studies on Indian religions, informs us comprehensively about Indian culture in this work that aims to introduce Indian religion and thought to the reader. In this direction, the author, who enlightens us about Indian religion, belief, worship and thought and their reflections on our day, also reveals the impact of Indian culture on our day. In this context, the book called Batı’yı Aydınlatan Doğu is an important reference source about Indian culture. [ABSTRACT FROM AUTHOR]

Copyright of Itobiad: Journal of the Human & Social Science Researches / İnsan ve Toplum Bilimleri Araştırmaları Dergisi is the property of Itobiad: Journal of the Human & Social Science Researches and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

The most important factor of Turkish modernization, when considered on the scale of our intellectuals, is the effort to emulate the west. The adventure of westernization, which has been going on since the Tanzimat, makes its presence felt not only in the political, economic and military field, but also in the cultural and literary field. In the case of Ottoman intellectuals after the Tanzimat, the "divide" also emerges as a result of a "search". Those who code themselves completely to the West, those who adhere to their own culture and constants despite the West, and those who remain in a "dilemma" between East and West as a third way, constitute three different pillars of the intellectual tragedy in the modernization adventure. Ahmet Hamdi Tanpınar, one of the Turkish intellectuals after the Tanzimat, is the portrait of an intellectual in the "void". The fact that he could not establish a sense and feeling connection with the sources of his own civilization, took him to the West on Valery's fringe. Despite the West, his teacher Yahya Kemal's moves towards his own resources and reviving his civilization remain inconclusive in many respects in the context of Tanpınar. Although Turkish poetry is one of the founding elements of our civilization for Yahya Kemal, Ahmet Hamdi Tanpınar's transformation of this element into meaninglessness and its imitation of Western civilization's esthetic concern will be among the important issues to be discussed in this article [ABSTRACT FROM AUTHOR]

This paper deals with the crisis of the domination of the political "West" with the rest of the world, at the end of the 20th century and the beginning of the 21st century. Using the tradition of Ancient Rome, this paper will label the mentioned period as interregnum. Period when the unipolar world shifts towards a multipolar world, in which there is a need of new coexistence as a product of dialog against confrontation. The aim is to draw a historical parallel in order to determine the genesis of previous and current phenomena during the period of interregnum. Determination of the existence of cycles of interregnum in different civilizations and the exit strategy from such periods, with a special emphasis on modern phenomena in the era of globalization. This is a time of multiple crises and uncertainties which mark the end of the world as we know it, and the original need to go back to normalcy in an entirely new context of human existence. The paper, while analyzing the challenges of Western civilization, will also observe if the West, as a civilization, will have the courage for making bold and new decisions, or will it let another civilization do this; the paper deals with the view of West on the West itself. It was necessary to decipher the structural crisis of what we call the West, in order to respond to the dilemma of whether we are living in the end of the 5 centuries domination of the West over the entire humanity. [ABSTRACT FROM AUTHOR]

When the Eastern Roman Emperor Manuel I Komnenos came to the throne, although he had many enemies in the east and west of his country, he preferred to follow a predominantly western foreign policy. The reason for this is the idea of establishing a world-wide empire by making the Eastern Roman Empire the worldly leader in the west. For this reason, he tried to establish close relations with the Germans and the Papacy against the Normans in the west. However, II. The start of the Crusade and the Germans being at the forefront in this expedition, and the Pope's support of this Crusade, nullified these alliance efforts. Taking advantage of this situation, Emperor Manuel I Komnennos, who produced new policies in the face of the attacks of the Norman King Roger II, was able to re-establish an alliance with the German King Kondrad III, and also provided their naval support thanks to the commercial concessions he gave to the Venetians. However, since the death of the German King Kondrad and the presence of Eastern Rome in Italy and the Adriatic coasts were against the interests of the Venetians, their opposition to Eastern Rome ruined the plans of Manuel I Komnenos. Despite the successes in Southern Italy and Sicily, the dominance in these areas did not last long and the Eastern Roman armies had to withdraw from these regions as a result of an agreement with the Normans. These western- oriented policies of the emperor caused the army to be filled with mercenaries and the country to fall into a difficult economic situation. The weakness of the emperor to the Latins for the sake of being the only world emperor has led to the reaction of the people of the country. Emperor Manuel I Komnenos, who appeared as an ambitious emperor in terms of world-wide policies, could not achieve this goal. [ABSTRACT FROM AUTHOR]

The Qur'anic text has been analyzed from its descent to nowadays. In this context, the nature of Qur'an and its text have been questioned not only by Muslims but also by non-Muslims as well. Especially, it is known that these interpretations have gained momentum with the acceleration of scientific developments since the last few centuries. Another factor in the acceleration of the quality of the interpretations of the Qur'an is the developments in the value judgments of societies in the literary and sociological sense. Western societies were naturally affected by this situation. When the academic literature in our country is examined, it has been observed that there has not been an extensive study on the reflections of the Qur'anic interpretations in Western literature. The book "Approaches to the Qur'anic Text in the Contemporary Western Literature: The Searchings for the Unity of the Text" written by Ersin Kabakcı is a study aiming to fill the need in this academic field. In the first part of the work, which consists of three main parts, subjects such as the nature of historical criticism, the nature of the criticism of the style and thematic of the Qur'anic text, and the comments on the chronological arrangement of the Qur'an have been tried to be discussed in a wide range. In the second part, the theoretical and methodological foundations of the search for text integrity in the Old Testament and Western classics are discussed. In the third chapter, the discourse of "search for text integrity", which has been the most emphasized since the beginning of the book, has been tried to be processed with examples. [ABSTRACT FROM AUTHOR]

Christopher Dawson, a historian of religion and culture, who argues that religion is a very important factor in the rise and fall of civilizations and is committed to the ideology of the European Union, wrote his book The Making of Europe to reveal the great role Christianity played in the formation of the West. In this work, he discussed the influence of Greek and Roman cultures in the formation of European culture, the influence of Islam and the influence of Barbarian invasions while dealing with the period when the elements forming the West developed. Dawson, who drew attention to the influence of Christianity -that is, the Catholic Church-in the formation and unity of Europe, argued that this European union which started to disintegrate could only be kept together by returning to the Western culture and the moral values that formed Europe. [ABSTRACT FROM AUTHOR]

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Copyright of Sosyologca is the property of Sosyologca and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of International Journal of Social Sciences (IJSS) / Uluslararasi Sosyal Bilimler Dergisi is the property of International Journal of Social Science and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Art-E is the property of Suleyman Demirel University, Faculty of Fine Arts and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Turkish Studies - Language & Literature is the property of Electronic Turkish Studies and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

The origins of the Turkish image, which was formed in the West and is still used today, are based on historical developments. Although Turks settled in Europe after the Second World War, the West's encountering with Turks is based on ancient history. After the wars that brought the Westerners and Turks face to face at different times and especially after the Crusades, a negative image began to emerge about the Turks. Since Turks are defined as Eastern and Muslim within the framework of orientalist thought, it is seen that the words Turkish and Muslim have the same meaning in the perception of the West. Relations are based on the perception that "Turks are an enemy above all else". Othering and condescending turkophobic idioms about Turks in Western languages also emphasize the fear of Turks coming from history. On the other hand, prejudices against Turkey and Turks also affect Turkey's membership process to the European Union. [ABSTRACT FROM AUTHOR]

The core and native literatures of the Indian Subcontinent were marginalized as a result of colonialism, and over time, the subcontinent's local people became embarrassed of their culture and avoided all references to it. The same colonial powers split Eastern literary traditions, which were all one prior to their arrival, into 'Classic Jatake Stories,' 'Katha Sart Sagar,' and 'Panjtantar' and Persian and Arabic traditions. It was not until Intizar Hussain's (1925-2016) writing career that these split Eastern literary traditions could be unified. Few writers before him could bring the traits of the five separated Eastern literary traditions into one piece of writing just as it used to be prior to colonialism. Hussain's literary style contains elements of parable and fables, occasionally veering to the surreal; his stories center on experiences of anxiety, pain, loss, and disorientation. Hussain's characteristic literary mood is clearly melancholic and pessimistic. There is a vivid sense of displacement and lack of direction in many of his short stories. Hussain expounds that wisdom and spiritual experiences are not the monopoly of any single religious tradition. This research paper analyzes the optimism behind Hussain's pessimistic fiction writing. [ABSTRACT FROM AUTHOR]

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Copyright of Kafkas University, Journal of Economics & Administrative Sciences Faculty / Kafkas Üniversitesi Iktisadi ve Idari Bilimler Fakültesi Dergisi is the property of University of Kafkas, Faculty of Economics & Administrative Sciences and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Occidentalism is the envision for the West of authors living out of West. Similar with the act of Western authors towards orientalism, occidentalism is an attempt to code West in various ways and perceive it in a certain model, and is a conscious or unconscious way of thinking activated in the first encounter with West and transformed throughout life. The belatedness sense of non-western societies in modernization causes them to see West as a target and therefore produce West-centered occidentalist texts. Occidentalist discourse does not have a commonality linearly developing in a single line and having same codes. It reflects a hesitation having internal dilemmas and tensions, both demanding to be included and drawing itself back. Reading this tension through literary texts can be guiding in analyzing the discourse of Occidentalism. The present study executes discourse analysis on the biography Özgürlük Peşinde Bir Osmanlı Kadın (An Ottoman Woman in Pursuit of Freedom) and the novel Bir Sürgün (An Exile), which all picture the perspective of Ottoman to West. Thus, the similarities between occidentalist discourses are aimed to be presented in a biography written by a woman named Zeynep Hanım and novel written by Yakup Kadri despite gender difference. Exploring the tensions of Occidentalism, its solutions for problems and the disappointments at the end reveal the problematic relationship of Ottomans with the West, and how literature is built in accordance with this aim. The present study aims to answer the questions as “why do these authors need a perception of West?”, “Which spatial technologies are needed to build the West in their dreams?”, “Why do these two authors get disappointed upon experiencing the reality of West?”, and “What does this difference between truth and dream point out?”. [ABSTRACT FROM AUTHOR]

Bu çalışma, 19. yüzyılda yaşamış birbirinin çağdaşı olan iki yazarın Doğu-Batı izlenimlerini içermektedir. Söz konusu yazarlar, Fransız Gérard de Nerval 1808-1855 ile Mısırlı Rifâ’a Râfi’ et-Tahtâvî 1801-1873 olup her ikisi de seyahat izlenimlerini notlandırmıştır. Burslu olarak Fransa’ya öğrenim için gönderilen Tahtâvî, izlenimlerini Tahlisu’l-İbrîz fî Telhîs-i Bâriz 1834 Paris Gözlemleri olarak kaleme alırken; Fransa’dan yola çıkıp Mısır ve diğer Doğu ülkelerini ziyaret eden Gérard de Nerval ise eserini Voyage en Orient 1851 Doğu’ya Yolculuk adıyla yayımlamıştır. Çalışmada aynı yüzyılda yaşamış olan bir Mısırlı aydının gözüyle Paris ve bir Fransız yazarın gözüyle Kahire aktarılmaya çalışılacaktır. Böylelikle bir Doğulu yazarın gözünden Batı, Batılı yazarın gözünden Doğu’yu resmetme ve farklı bakış açıları yakalama fırsatı elde edilmiş olacaktır. Çalışmanın amacı, bizzat gezginlerin gözlemlerinden yola çıkarak Doğu-Batı karşılaştırmalı bir analiz yapmak; bunu yaparken de ilk elden kaynaklara başvurmaktır. Ancak her ne kadar çağdaş olsalar da her iki yazarın da seyyah olarak değil, daha çok edebî yönleriyle öne çıkmış olmaları göz ardı edilmemelidir. Bu da onların salt seyahat etme gayesinden ziyade başka bir toplumu gözlemleyip analiz etme amaçlarının daha ağır bastığının göstergesidir; gerçi Gérard de Nerval’in seyahate çıkma nedeni Doğu’yu görme merakı iken Tahtâvî, Paris’e seyahat için değil eğitim amacıyla gitmiştir. Zaten iki eser incelendiğinde Tahtâvî’nin gözlemlerinin daha çok modern Batı toplumunun eğitimi ve kültürel yapısına yönelik olduğu; buna karşılık Gérard de Nerval’in Doğu’nun gizemini anlamaya çalıştığı göze çarpmaktadır. Nerval, diğer Batılı yazarlar gibi taraflı olmak yerine Doğu medeniyetini, kendi öz değerleri içinde değerlendirebilmeyi başarmıştır. Tahtâvî’nin ise Mısır’ın modernleşmesinde öncü rol oynadığı, bunu da Paris’te edindiği izlenimlere borçlu olduğu söylenebilir. Ancak Tahtâvî, İslâm’a aykırı olan hususlarda temkinli yaklaşmış, dinen sakıncası olmayan gelişmeleri esas almayı yeğlemiştir. Nerval, gezdiği yerlerin tarihî ve toplumsal düzeni üzerine bazı tespitlerde bulunmuş kendi iç dünyasıyla çeliştiği noktalarda da şair kimliğini ön plana çıkarmıştır. Tahtâvî’nin de Paris izlenimlerini aktarırken aralara şiirler serpiştirmiş olması iki yazarın bu konuda benzerlik gösterdiğinin bir kanıtıdır. Yapılan bu çalışmayla Arap ve Fransız iki çağdaş yazarın edindikleri izlenimler sayesinde aynı çağın farklı toplumlardaki yansımalarına ışık tutulması mümkün olabilmiştir.

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After Tanzimat, as in many fields in the Ottoman State, some changes and codiification activities were deemed mandatory in the legal field. While there was a consensus among statesmen about the need to make a new civil law, there were serious differences of opinion regarding the source of this law. Ahmad Jawdat Pasha argued that the new civil law should be national and based on Islamic law, especially against the group that insisted on the French Civil Code with partial amendments or translation. Jawdat Pasha made the same insistence on the fact that other institutions and organizations were not crushed under Western culture. Since the institutions of both cultures are based on their own religions, Cevdet Pasha believes that Westernization in all respects will be wrong and impossible. Due to these views, he struggled against the Western fans of the period, resisted the external factors that triggered it, on the other hand he had to deal with traditionalists. As a result, he took the fruits of his struggles; It brought an important work like "Mecelle" to the history of Islamic law and Turkish law. [ABSTRACT FROM AUTHOR]

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Copyright of Ankara University SBF Journal / Ankara Üniversitesi SBF Dergisi is the property of Ankara University SBF Journal and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Electronic Turkish Studies is the property of Electronic Turkish Studies and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

The Islamic studies specialist Carl Ernst's researches are based on the study of Arabic, Persian and Urdu. Ernst claims that those who read the Qur'an with prejudice don't attempt to understand It as a whole. Instead of it, they take individual verses out of context and give them the most extreme interpretation possible. He doesn't believe that all orientalists are evil-minded, but just some of them, in this regard, he criticizes Edward Said for accepting all of them as evil-disposed. This article deals with the views of Ernst about orientalism and Qur'an with the base of his work 'How to read the Qur'an a New Guide, With Select Translations'. The aim of the study is to show the criticism of Ernst on West, to include his views and methods about reading the Qur'an. He approached to Qur'an literally and historically, took Nöldeke's chronology even though he doesn't accept exactly. He didn't find the chronology of Muslims preferable because most of them are based on a too conservative approach and some of them approach to Qur'an scientifically. Ernst applied to chronologically aligned suras the method which is called "ring composition". He believes that this method is useful for understanding Qur'ân more accurate. [ABSTRACT FROM AUTHOR]

Copyright of Asia Minor Studies is the property of Asia Minor Studies and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Inonu University Law Review / İnönü Üniversitesi Hukuk Fakültesi Dergisi is the property of Inonu University Law Review (IULR) and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

The nature of art as an aesthetic creation process has been the subject of many works in the Eastern and Western literature; complex processes that reveal the art event have been tried to be determined. This process, which proceeds in parallel with the theories of art and literature, has undoubtedly enabled many speculations. The position of the artist who undertakes the artistic production process is one of these speculative areas. At the same basin fed by the culture and heritage of Antiquity formed on the artist perception of civilization, despite having different racial characteristics, combined denominator in European societies poses an integrity that can be studied in Western civilization upper header. The situation seems different in the Turks who have contacted with different civilization circles throughout the history, and the perception of the artist has changed depending on the change of civilization. In this study, the historical course of looking at the artist in the European societies which we will generalize as Turks and the West will be tried to be put forward, and the conclusion section will be compared. [ABSTRACT FROM AUTHOR]

Doğu ve Batı kiliselerinin ayrılış nedeni olarak genellikle 1054 yılında Papalık delegeleri ile İstanbul'daki ruhban sınıfının ileri gelenleri arasındaki tartışmalar gösterilmektedir. Ancak bu tarih iki tarafın karşılıklı olarak afarozlaşmalarının ve ayrılığın resmileştirilmesinin tarihtir. Halbuki Hristiyanlığın Doğu ve Batı, Katolik ve Ortodoks olarak ikiye bölünmesi uzun bir tarihi sürecin sonucudur. Makalede bu süreç hakkında bilgi verilmekte, ayrılışın nedenleri ortaya konmaya çalışılmaktadır.