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This article aims to examine through a case how the provincial scholars of the Second Constitutional Era viewed new and modern political and intellectual concepts and events. The Committee of Union and Progress accelerated the amendment processes of the Kanun-ı Esasi [Ottoman Constitution of 1876] after the 31 March Incident and concluded in a way that limited the power of the palace and sultan as well as brought new regulations. Meanwhile, Sheikh al-Islam Pirîzâde Mehmed Sahib Efendi tried to use proofs to show that the new political system was in compliance with the Sharia with a declaration he published in his desire to prevent any possible criticisms or opposition movements (August 1909). At the same time, Hoca Behçet Efendi, a mudarris [lesson teacher] in Kavala, published his articles in the newspaper Tanin under the titles "İslamiyet Mâni-i Terakki ve Meşrutiyet Değildir" [Islam is not an obstacle to progress or constitutionalism "Uhuvvet-i İslamiye" [Solidarity in Islam], "Maarif-i İslamiye" [Modern Education in Islam], and "Din ve İntibah-ı İslam" [The religion and rebirth of Islam], which supported and annotated the declaration of Sheikh al-Islam (September-December 1909). Thus, the declaration that had been published to address all the ulema and sheikhs in the center and in the province found responses and support in the provinces. This study publishes these writings from Hoca Behçet as well as describes, analyzes, and critiques his ideas and approach to innovations within the framework of biographical information and a periodical context using the method of thought history. Upon evaluating the writings, Hoca Behçet will be seen like many scholars and intellectuals of his period to have adopted and attempted to justify modern and European concepts such as constitutionalism (meşrutiyet), civilization (medeniyet), progress (terakki), and modern education/science (maarif) without examining the social, cultural, scientific, or intellectual equivalents of these concepts in the Ottoman Islamic world and thus without seeing the problems these concepts involve at higher levels. In the meantime, underlining his efforts was also necessary in order to place Islam at the center of modernization attempts. However, the example of Hoca Behçet also allows for a review of the preconceptions that the provincial ulema and members of the ilmiya [cultured] from the lowborn people had been opposed to modernization and were pro-status quo with weak connections to the center. [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.)

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.)

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.)

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.)

Copyright of Journal of Islamic Civilization Studies / İslam Medeniyeti Araştırmaları Dergisi (IMAD) is the property of Islam Medeniyeti 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.)

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.)

In this article, which considered on the systematic of urban though has been tried to be revealed the dialectic of living together which is one of the main elements of the case of urban by examining different paradigmatic approaches in the context of people, society and the state. The working was prepared using the qualitative research method. In this manner, it has been resorted to the historical and descriptive analysis technique based on literature. Firstly, it has been focused on the nature of man using from questions developed by philosophy particularly which about "Inherently, what kind of creature is the human being." Secondly, the emphasizes on the character of humans such as being political and social creature has carried the issue to community, society, covenant of testimony and society contract. In the third stage, the state function, which is the order stage of life together, which emerged with this multidimensionality has been associated with the issue in the context of political theories. As a result, it has been concluded that the perspectives on human, society and the state, which are considered as the main variable of different paradigmal approaches in the emergence, evolution and systematics of the urban thought, are directly related with the concepts of living together. [ABSTRACT FROM AUTHOR]

Contrary to common knowledge, science is contained within information; it is known that formation which established the science as a joint product of humanity rather than society owes its existence to systematic information transfer among populace. Some societies offer only their local values to this collective work, some others offer their contribution in ink in form of a synthesis derived from their experiences obtained from past empires. Individual self-awareness named as Dasein by Westerners or Dao by Chinese changes depending upon psychic and social circumstances of individuals and societies; and current circumstances, whatever they may be, affect presented contribution in terms of quantity, quality and effect. Within this regard, meanings expressed by phrases like halka inmek (to descend to public), halka çıkmak (to ascend to public), halkla birlikte olmak (to be together with public), whose significances have been changing depending on the concept of public from then until now, are important. Because of the fact that relation of this subject to approaches such as intertextuality, prison-house of language and hermeneutic, which are today's more influential work domains, will be researched in various studies; to descend to public will be referred to as invalid for social sciences and will be required to be altered to to ascend to public, and examples to this will be given under titles like evidential, classifications, joint naming taken straight from Turkish language. [ABSTRACT FROM AUTHOR]

Tefsirin çalışma alanlarından biri de Kur’ân kıssalarıdır. Kur’ân kıssalarında genellikle yaratılıştan, insan ve mahiyetinden ve tarihte yaşamış olan çeşitli toplumlardan bahsedilir. Kıssalarda ana tema inanç ve inançsızlık olsa da açık ve zımnî olarak toplumsal yapılara ve kültürel özelliklere de temas edilir. Ancak müfessirler bu kıssaları daha çok inanç ve inançsızlık bakış açısıyla ele almışlar; kültürel gelişmeler üzerinde fazla fikir beyan etmemişlerdir. Pozitif bilimler ise müfessirlerin aksine insanoğlunun sahip olduğu kültür, ilim ve teknoloji üzerinde pek çok çalışma yapmış; ancak kültürel gelişmeleri ilâhî rahmeti göz ardı ederek açıklamışlardır. Oysa kutsal bilgilere bakıldığında insanlık kültür, ilim ve teknoloji alanındaki gelişmesini sadece aklıyla gerçekleştirmemiş, aklın yanı sıra ilâhî bir lütfun varlığı ile tekâmül etmiş ve bu tekâmülde peygamberlere ayrı bir görev verilmiştir. Bu çalışmada peygamberler ve onlara atfedilen bazı icat ve meslekler, modern bilimin sunduğu bakış açısından farklı bir bakış açısı ile ele alınmıştır. Dolayısıyla kültür, ilim ve teknoloji alanındaki gelişmelerin ilâhî bir lütuf ve peygamber fetâneti ile açıklanıyor olması çalışmanın önemi arasındadır. Zira bilimsel tespitler incelendiğinde ilk kültürel etkinliklerin ve medenî gelişmelerin peygamberler coğrafyasında vuku bulduğu görülmektedir. Yine görülmektedir ki kültür ve kültürel gelişmelerin pozitivist bakış açısı ve empirik paradigmayla açıklanmasının birtakım eksiklikleri vardır. Makalenin amacı kültürel gelişmeleri, kutsal verilerle açıklamaktır. Çalışmada nitel yöntem seçilmiş, doküman inceleme tekniği uygulanmıştır. Kültürel etkinliklerle beraber zikredilen peygamberler ve çalışmaları ele alınmış; klasik ve modern tefsir kaynaklarının yanı sıra tarih kitaplarına, ahilik alanındaki eserlere ve fütüvvetnamelere müracaat edilmiştir. İnsan, Yüce Allah tarafından diğer varlıklardan farklı ve üstün bir donanımla yaratılmıştır. Kendisine bütün isimler öğretilmiştir. İsimler; varlığı tanıma-sınıflandırma-isimlendirme becerisine, akıl ile muhakeme etme kabiliyetine, doğayı dönüştürme ve kültürü aktarma yetisine sahip olma anlamlarına gelmektedir. “O’na tüm isimleri öğretti” âyetinin anlamı, Hz. Âdem’e eşyanın bilgisinin ve insanın medenî bir şekilde yaşamasının genel bilgisinin öğretilmesidir. Bu genel bilgiler insanlar tarafından geliştirilerek çok çeşitli ve farklı nesneler üretilmiş; ilim ve teknik sürekli geliştirilmiştir. Bu ilmî ve teknolojik gelişmelere özellikle peygamberler büyük katkı sağlamışlardır. Böylece peygamberler iman, ibadet ve ahlak gibi manevî alanın yanı sıra ilmî ve maddî alanda da insanlara yol göstermişlerdir. Tarih boyunca peygamberler doğrudan veya dolaylı olarak bilimsel gelişmelere ışık tutmuşlar, mucizeleriyle insanlığın ulaşabileceği ilmî seviyenin sınırlarını göstermişlerdir. İslâmî ilimlere göre Hz. Âdem döneminde tohumları ehlileştirme ve hayvanları evcilleştirme işlemi başlamıştır. O, kendisi ve eşi için elbiseler üretmiştir. Hz. Âdem’in bir peygamber olması ile de O’nun döneminde bir din ve inanç sistemi oluşmuştur. Hz. İdrîs ile beraber daha güzel elbiseler örülmeye ve dikilmeye başlanmış, kalemle yazılar yazılmıştır. Hz. Nûh döneminde tarımın yanı sıra sanat da gelişmiş, heykeller ve gemiler yapılmıştır. Hz. Hûd döneminde ziraatın yanı sıra kentleşme faaliyetlerinde ilerleme olmuş köyler ve kasabalar oluşmaya başlamıştır. Hz. Sâlih döneminde ise ciddi anlamda kentler oluşmuştur. Bu sebeple Hz. Sâlih kıssalarında özellikle ev veya evler anlamına gelen dâr ve diyâr kelimelerine vurgu yapılır ve özellikle medîne kelimesi kullanılır. İslâmi ilimlerde Hz. idrîs’le beraber zikredilmeye başlanılan yazı, Hz. İbrâhim’le beraber Kur’ân’da da kullanılmaya başlanmış; Hz. Mûsâ döneminde ise kitap adıyla anılır olmuştur. Hz. Yûsuf döneminde para icat edilmiş, saat ve takvim kullanılmıştır. Yine İslâmî kaynaklarda kâğıdı ilk defa Hz. Yûsuf’un icat ettiği bilgisi de yer almaktadır. Hz. Şuayb döneminde hesap ilmi, ölçü ve tartı geliştirilmiş, bunlar ticarette yoğun olarak kullanılmaya başlanmıştır. Hz. Dâvûd döneminde demir çok yaygın bir şekilde kullanılmış, Hz. Dâvûd, demirden ev eşyalarının yanı sıra savaş araç ve gereçleri de yapmıştır. Yine O’nun döneminde demir sanat alanında da kullanılmaya başlanmış başta heykel olmak üzere çeşitli eşyalar yapılmıştır. Hz. Süleyman ise demiri işlemeyi daha da genişleterek hayatın her alanına şamil kılmıştır. Hz. Îsâ ve Hz. Lokman döneminde de tıp ilerleme kaydetmiş; Hz. Îsâ doğuştan kötürüm hastalar için tedavi metotları geliştirmiş ve onları tedavi etmiştir. İslâm’la birlikte bu bilgiler, Kur’ân’da, Hz. Muhammed (s.a.s)’in şahsı ve hadîslerinde en ayrıntılı bir şekilde yer almış ve geliştirilmiştir.

İslam dünyası son iki yüzyıldır Batı ile bir karşılaşma ve yüzleşme içerisinde bulunuyor. Modernleşme sürecinde Müslüman toplumların tarih, toplum ve benlik tasavvurları çok hızlı bir biçimde değişmiştir. Bu manada medeniyet kavramının tanım ve çerçevesinin önemli bir role sahip olduğu söylenebilir. Zira Batılı modernitenin kurulmasında ve tanımlanmasında merkezi ve hayati bir yeri olan medeniyet kavramı aynı zamanda Batılı olanı diğerlerinden ayırmaya da yaramaktadır. Buradan hareketle Müslüman toplumlarda da zamanla bir medeniyet tarif ve tasavvurunun ortaya çıktığı görülmektedir. Temelde modern tanıma bağlı kalarak, medeniyeti saf ve temiz bir şey olarak tanımlayan bu yaklaşımlar aslında bir taraftan da yanlış bir başlangıç ile yanlış neticelere varmaktadırlar. Bu yazıda medeniyet kavramının çerçevesini ve içeriğini tartıştıktan sonra Müslüman toplumlarda çağdaş medeniyet tartışmalarını ele alacağım.

İslam Medeniyeti, bu dini kabul etmiş milletlerin, İslam’ın etkisi altında kalarak meydana getirdikleri medeniyetin ortak tanımıdır. Bu kavram, Müslümanlığı kabul etmiş milletlerin tarihinde ayrı ayrı incelenemeyeceği gibi başlı başına tek bir medeniyet olarak da incelenemez. Çünkü, bir İslam dini vardır, fakat bağımsız bir İslam medeniyeti yoktur. Bu da İslamın bir milletin dini olmaması, bütün insanlığa göğüs açan bir din olmasındandır. Bu sebeple İslam medeniyeti demek, Arap - Türk - İran medeniyetleri demektir. Bilimde, şiirde, edebiyatta, mimarlıkta durum böyledir. Yalnız hukukta, İslam medeniyeti, kendine has bir özellik taşımaktadır. Askerlik ve yönetim düzeninde ise, Türklerin etkisi çok büyüktür. İslam medeniyetinin hukuki açıdan, bu medeniyetin en önemli yönünü meydana getirmektedir. Mutlak bir kardeşlik esasına dayanan İslamiyet, Müslümanlar arasındaki zümre farkını kaldırarak, ahlaki yönden yeni ve sağlam esaslar getirmektedir. Nitekim, bu nedenle bile, İslamiyet, bir ahlak medeniyeti olarak da tanımlanabilir. İslam medeniyeti içinde bulunan topluluklara ve devlet düzenine yeni kurallar getirerek, her sanat ve yönetim şekli, bu medeniyetin içinde genelleşmiş ve toplu olarak İslam medeniyetini ifade eder olmuştur. Bu arada çeşitli sanat kollarında ilerlemeler olmuş resim ve heykeltıraşlığın İslamlıkta yasak olmasına ve hiç bir gelişme kazanamamasına karşılık, mimarlık alanında çok büyük ilerlemeler kazanılmıştır. İslam medeniyeti, bilim alanında da, Türk, Arap ve Acem bilim adamlarının aracılığı ile büyük gelişmeler kazanmış, Ortaçağ boyunca Avrupa ve Asya ülkelerinde iz bırakan bilim adamlarının yetişmesine yol açmıştır. Rusça hazırladığımız bu ilmi araştırmanın nihai hedefi, İslam’ın, farklı medeniyetlere kattığı ilmi ve kültürel değerleri ortaya çıkarmaktır. Ayrıca, aynı zamanda bir ahlak medeniyeti olan İslam Medeniyetinin, tarihi gelişim sürecindeki faaliyetlere yönelik bilgileri, bütün Rusya coğrafyasında yaşayan halklara ulaştırmak ve aktarmaktır.

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İslâmiyet 7. Yüzyılın başında siyasî ve fikrî açıdan dünyaya yeni bir bakış açısı sunmaya başladı. Müslümanlar kısa süre içinde önemli kültür merkezi olan Şam (hicri.15/636), Halep (h.16) ve Antakya’yı (h.17) ele geçirdiler. Siyasî açıdan kısa sürede yayılan İslâmiyet, fikrî açıdan da kadim kültür ve medeniyetlerin bilgisi, teknolojisi kullanılmakla kalmayıp, geliştirerek özgün ve yaratıcı bir bilgi ve bilim modeli oluşturdu. Kadim kültürlerin önemli eserlerinin hızla çevrildiği Beytü’l-Hikme, felsefi ve bilimsel bilgi için gerekli temelleri zaten sağlamıştı. İslam âlimleri teori ve pratik arasındaki dengeye dikkat ederek, gözlem ve deneye dayanan bilimsel çalışmaları öncelik verdiler. Tercüme edilen, özümsenen bilimsel bilgi genişletildi, yeni bilimsel terminolojiler oluşturuldu. Bu bağlamda tabiat bilimleri, felsefe, filoloji, edebiyat çalışmaları başlangıçtan itibaren teolojik değil, dünyevi bir anlayışla yapıldı ve sürdürüldü. Müslümanlar kültür taşıcısının ırkına, dinine bakılmaksızın kurduğu öğretmen-öğrenci irtibatı ve akademik ve etik kurallarıyla, adil tenkit yöntemiyle kurduğu bilgi ve bilim tasavvuru Batı’ya farklı yollardan taşınmış ve Rönesansın oluşumunda önemli rol oynamıştır. Her bilgi-bilim ve medeniyetin kendine özgü sistemi ve bir iç tutarlılığı vardır ve bunlar arasında bir “eş ölçülemezlik” durumu söz konusudur. Her birinin incelenmesi kendi ölçütleri ile incelenirse Mısır, Babil, Hint, Çin, Roma Antik Yunan ve İslâm medeniyetlerinin dünyanın farklı kültür birimleri olduğu görülür. Dünyada 21 ayrı dinamik kültür vardır ve bu dinamikliği veren yaratıcı-özgün kişilerin siyasî, dini, askeri, coğrafi alanda ortaya koyduğu özgün ve sistem kuran cevapları bulunur. Bunu İbn Haldun bağlamında döngüsel ve organizmacı tarih tasavvuru altında incelemek oldukça tutarlı sonuçlar verir. Bildirin hedefi; İslâmiyet 610 yılında yeni bir bilgi, bilim ve medeniyet tasavvuru anlayışıyla tarihe müdahale ederek, kadim kültür ve medeniyetlerin (Minos ve Miken kültürlerinin ürünü olan Antik Yunan, Bizans, Mısır ve Babil kültürlerini sentezleyen Helenistik tasavvur, Hind, Sasani/Fars, Çin ve Harran bölgesindeki (Fisagor akımından etkilenen) Sabii kültürleri) verileriyle yüzleşmesi üzerinde durmaktır. Kısa sürede bu kültürlere ait eserleri tercüme edip, onları özümseyen âlimlerin nasıl yetiştiğini anlamak için öncelikle güçlü bir tarih bilgisi ve felsefesi ile ilimler tarihini incelenmesi gerektiği vurgulanacaktır. Hz. Âdem’den itibaren oluşan insanlığın felsefi birikimin (ezel-i hikmet) Hz. Muhammedin öğretileri bağlamında yeniden okuyacaksak, bizim önerimiz, ilahiyat fakültelerinde kategorik ayrımları aşıp, “Felsefe-Kelam ve Tasavvuf Disiplinlerinin Eş Güdümlü Okunması”nı öncelemektir ki, bunun çatısını İslâm Felsefesi Anabilim Dalı yapabilir. Çünkü Doğu-Batı ve din-felsefe ya da akıl/vahiy ikilemlerini aşarak insanlığın birikimini incelemek gerekir.

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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.)

The East-West issue is one of the main subjects of Turkish literature in the modernization process. The novels which put this issue at the center often make a comparison in favor of the latter by putting the characters affected by the Westernization process in the Ottoman society against the characters that were not Westernized, in other words, that could remain original. In all his novels, although the intensity has changed, it is seen that Abdülhak Şinasi Hisar, who touched on the East-West issue, has a different attitude at this point. Leaving aside the character figuration of the authors of the Reform Era and Republican authors as opposing categories of East and West, Hisar tries to reach an East-West synthesis through three characters in his three novels called Fahim Bey and Biz, Çamlıca'daki Eniştemiz and Ali Nizamî Beyin Alafrangalığı and Şeyhliği. In this article, novel characters named Fahim Bey, Hacı Vâmık Bey and Ali Nizamî Bey, whose mission is to represent the three civilizations of Hisar, who focuses on the insanity of his characters which manifest as 'halfness', their incomprehensible aspects, social relations and conflicts with each other so as to reach a synthesis of civilization through these themes are examined in the context of East-West issue. [ABSTRACT FROM AUTHOR]

That the cities begin to lose their identities, traditions and cultures in the last period of the Ottoman Empire is almost simultaneous with the attempts towards Westernization/modernization. Both Ottoman and Republican modernization affects particularly the social life in Istanbul directly. The effect of modernization attempts on life in Istanbul has also been the subject of many literary works written since the Tanzimat. Having constructed the cases in her novels in Istanbul generally, Halide Edib Adıvar addresses the impact of socio-cultural and economic changes on place, particularly upon Westernization, as in many of the Tanzimat and early Republican novels. Transferring the socio-cultural changes in Istanbul to the fiction in the context of both moving away from cultural values and destroying the civilization reserves of the city, the author interprets the disembodying of the architecture and cultural elements, which constitute the dynamics of the city, within the framework of an imitative Westernization. In this article, the relationship between city and identity, culture, civilization belonging and Westernization will be examined in a sociological perspective in Halide Edib's novels. [ABSTRACT FROM AUTHOR]

Copyright of Journal of Eskişehir Osmangazi University Faculty of Theology is the property of Journal of Eskisehir Osmangazi University Faculty of Theology 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.)

Settlement policy was one of the tools of the importance of the 19th century Ottoman modernization paradigm. In this context, the nomadic groups that were considered equivalent to "brutality", "barbarism" and "authority recognition" were at the goal of the Ottoman centralized state mind, which identified the state authority with civilization. Therefore, the settlement policy of the Ottoman State towards nomadic groups was defined as a move of civilization in one aspect while it was the establishment of the state authority. In this framework, the Jaf tribe, which has a large nomadic population living in the Ottoman-Iranian border region, was one of the interlocutors of this policy. However, situations such as the lack of infrastructure to conclude the resettlement policy of the state, the undermining attitudes of the Jaf tribe leaders to protect their influence and the negative image of the settled life in the eyes of the nomads made the process more intricate. In this article, it will be tried to analyze the discourse, practices and contradictions, the causes and consequences of the tribe's response to this policy, in particular in the Jaf tribe, the settlement policy of the Ottoman Empire identified with civilization at the Iranian border. [ABSTRACT FROM AUTHOR]

The aim of this study is to reveal the importance of Fuat Sezgin in science history. Prof. Dr. Fuat Sezgin is an important Turkish scholar who devoted his life to the researches in Islamic Science History. As a matter of fact, Fuat Sezgin, who speaks twenty seven languages quite well, is one of the few scientists in the history of science in the world. In this sense, Prof. Dr. Fuat Sezgin, has a worldwide impact not just only in Turkey. Fuat Sezgin has numerous studies on the transfer of Islamic civilization to the next generations. Prof. Dr. Sezgin has numerous studies on the transfer of Islamic civilization to the next generations. The main concern of Prof. Dr. Sezgin in his studies was to create a consciousness for a better understanding of Islamic culture and civilization. It is an undeniable fact that Sezgin has built a bridge between the past and the future by dedicating his whole life to science and his country. Thus, Fuat Sezgin is a wiseman who is a pathfinder and shed light on history. [ABSTRACT FROM AUTHOR]

Ömer Seyfettin, with his thought, articles and stories, as an important name in Turkish literature, has written his name in the history of literature. He is a writer, given place to the discussion of Westernization on the symbolic level in his works as well as used frequently elements of national history and culture. He has his name rather frequently mentioned by troubles that had suffered and solution offers in the process of change and innovation of Turkish society. In this study, will be focussed on the emphasis of three main ideas in Ömer Seyfettin's "Beşeriyet ve Köpek" story. A critique of the backwardness of eastern societies with a western perspective, opinions on the role of the dog in the birth of civilization and the comparison of mind and heart. In addition, the dog that confront to us in the comparison of East and West will be explained by comparison on both Omer Seyfettin and Peyami Safa's "Fatih-Harbiye" novel. While the two texts will be discussed in the intertextuality ground, in the same time the values highlighted by the 'dog' at the point of representing the West will be evaluated in terms of the sociology of literatüre. [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.)

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.)

Copyright of Journal of the Faculty of Theology / Kilis 7 Aralik Universitesi Ilahiyat Fakultesi Dergisi is the property of Kilis 7 Aralik Universitesi Ilahiyat Fakultesi 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 topic of this study concerns the ways concepts of culture and civilization are handled in Turkish Sociology. Our purpose in this study is to analyze the opinions in Turkish Sociology that argue that the concepts of culture and civilization refer to a single unit or different ones. The purpose is only to address how the conceptual pair of culture and civilization is assessed in traditional and contemporary Turkish sociology. In this respect, the study has been focused on the following two questions, 1. How have Turkish sociologists explained the concepts of culture and civilization? 2. What kind of benefits has uniting or separating these concepts yielded? Turkish thinkers and sociologists have adopted the general definitions of culture and civilization in the relevant literature; in general, they have acknowledged a distinction between material and spiritual cultures within the debates concerning culture and civilization and they have attributed the material one to civilization and the spiritual one to culture. This perception has yielded practical benefits. In this way, they have intended to nationalize civilization, render it congruous with our own culture and internationalize it without undergoing assimilation. The idea of not separating culture and civilization has arisen from efforts to find a solution to the question of national culture. [ABSTRACT FROM AUTHOR]

Copyright of Black Sea / Karadeniz is the property of Black Sea / Karadeniz 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.)

Civilization is a social phenomenon which has been transferred from generation to generation and aims to clarify the truths, protect a certain society and aimes the civilized life style and the relationship dimension of society with human being. The Islamic conquests have been caused the expansion of the Islamic realm for the survitude the of Allah and to achieve peace in the world. For this supreme purpose islamic invitation started from Arabian peninsula to the four corners of the World. Language and culture have their effect on everywhere and no matter who they are. For this reason, by the emergence and conquests of Islam, Arabic language has effected other languages as well as Persian language. Similarly, we witness that Arabic language has also been effected by the Persian language. We can never forget that the Arabic language is a means to understand the aims of Islam religion. Since Arabic is Quran language and it is the manifestation of faith and piety, people has always taken care and made claim to Arabic language. The purpose of this paper is to shed light on the influence of the Arabic language on the Persian language and vice versa. It also sheds light on the depth of the ages of social and cultural relationship and the relationship between the owners of both Persian and Arabic languages throughout the history of Islam. [ABSTRACT FROM AUTHOR]

Copyright of Artuklu Akademi is the property of Artuklu Akademi 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 Black Sea / Karadeniz is the property of Black Sea / Karadeniz 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 Afyon Kocatepe University Journal of Social Sciences / Afyon Kocatepe Üniversitesi Sosyal Bilimler Dergisi is the property of Afyon Kocatepe University (AKU) Sosyal Bilimler Enstitusu 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.)