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Since there is no state structure in the Jahiliyyah Period, political situation is highly uncertain and mysterious. However, the political situation reached its peak with the Umayyad dynasty while still being present during the Jahiliyyah Period. It is a known fact that the civilizations of The Jahiliyyah Period are quite different from the other civilizations in the past times. Due to geographic hardships, it is impossible to survive in the Arabian Peninsula with a nuclear family. Thus, the people of the age were forced to live with groups of people who are gathered by kindred ship. These group created the concept of tribe as a social structure. A tribe is a small state in the desert who has a socio-politic structure more than just kindred ship. Tribe members live in the tribe they are born into and obey to its rules. In addition, the tribe members join battles, get their revenge, and internalize the honour and reputation of their tribe as their own. Each tribe has a leader, and the tribes are governed by their leaders. The term "tribe" also states the political organization inside the tribe. The spirit that leads the members of a tribe to take action against the hazards and act together is called Asabiyyah. The motto of Asabiyyah is "help your brother, tyrant or oppressed". The people of the period were forced to comply with the rules and the politics that are created by the formation of tribes. Tribe life affected the literary works of the period. The poets of the period wrote many political praise poems to help their tribe dominate the politics, and many political satiric poems to criticize their enemies. In this article, political poems written in the Jahiliyyah period will be exemplified.

Description based on: Avg. 1798. ; Mode of access: Internet. ; From private collection of I. Martynov (Ivan Fedorovich).

The article traces the function of the word philistine in German literature — from Sturm und Drang to Romanticism. Its etymological premises, two
biblical variants are touched upon, its statement in secular literature is fixed. The
initial use of the word philistine — in the socio-philosophical works — and accompanying, and sometimes preceding it, the corresponding artistic design of the
concept is noted. Th e author considers the emergence of the antithesis 'philistine —
genius' in the aesthetics of Sturm und Drang and the change of Goethe's Sturmer
ideas about philistine to the period of late Romanticism — an unambiguously
negative accentuation of the word. Th e use of the word philistine at two stages of
Romanticism is analyzed as an indicator of reaction to the innovations of the French
Revolution of 1789. Th e meaning of the word among the Jena Romantics is revealed:
the definition of a nature devoid of a romantic worldview — and its subsequent reinterpretation in the propaganda lexicon of the Heidelbergers as a statement of the
German 'elect', which develops into anti-Semitism. Th e actualization and politicization of the concept of philistine in the course of the social movement in Germany
on the eve and aft er the revolution of 1848 is noted.

In Turkey both the theoretical and practical several studies have been done in the context of the definition, nature and methods of comparative literature; however, most of the studies are far from understanding the comparative literature. It is a fact that the discipline comparative literature compares "what, how, why" has not been fully understand, and that the definitions, scopes and methods of comparative literature lead to confusions, misunderstandings, misperceptions or wrong approaches when literary studies in Turkish are reviewed. In this respect, this study deals with the present state of comparative literature studies at Turkish universities related to the theory, perception and application of comparative literature scholarship in Turkey and focuses on significant mistakes made in the theory and practice related to the comparative literature whose main function is to examine at least two different nations' literatures, interactions between literatures. ; Türkiye'de karşılaştırmalı edebiyatın tanımı, doğası ve yöntemleri bağlamında teorik ve pratik olarak çeşitli çalışmalar yapılmıştır; ancak, çalışmaların çoğu karşılaştırmalı edebiyat bilimini anlamaktan uzaktır. Karşılaştırmalı edebiyat disiplinini, "neyi, nasıl, niçin" karşılaştırdığı tam olarak anlaşılamadığı ve karşılaştırmalı edebiyatın tanımları, kapsamları ve yöntemlerinin Türkçede yapılan edebiyat çalışmaları incelendiğinde karışıklığa, yanlış anlamalara ve algılamalara veya yanlış yaklaşımlara yol açtığı bir gerçektir. Bu bağlamda bu çalışma, Türkiye'deki üniversitelerde karşılaştırmalı edebiyat biliminin; kuram, algı ve uygulamasına yönelik karşılaştırmalı edebiyat çalışmalarının mevcut durumunu ele almakta ve temel işlevi en az iki farklı ulusun edebiyatını, edebiyatlar arasındaki etkileşimleri incelemek olan karşılaştırmalı edebiyatla ilgili kuramsal ve uygulamada yapılan belirgin hatalara odaklanmaktadır.