Suchergebnisse

Örgütlü dinin önemli bir statü göstergesi olarak ilahiyat aydını kendi tarihsel mirası üzerinde bugün din, siyaset ve kimlik ilişkileri etrafında birisi siyasal otoritenin değişken politik ajandasıyla uyumlu diğeri ise siyaseti içerden bir bilgi ve akılla varoluşsal ahlaki kurguya dayandıran iki farklı epistemoloji ve perspektif ortaya çıkarmıştır. Bu çerçevede çalışma Türkiye'de siyasetin yasallaştırdığı düzen nosyonuna karşı ilahiyat aydınının dinsel tepkileri ile bu bağlamdaki kimlik inşasını konu edinmiştir. Çalışmanın amacı bugünkü siyasal konjonktürde ilahiyat aydınının siyasal katılım ve kimlik çıktılarını bazı kavramsallaştırmalar üzerinden olgu merkezli anlamak ve açıklamaktır. Araştırma verileri ilahiyat aydınının medyaya yansıttığı tartışmalar esas alınarak olgu merkezli kuramsallaştırma tekniği üzerinden tarihsel sosyolojik bir perspektifte yorumlanmıştır.

Kırgızistan'da da diğer ülkelerde olduğu gibi doğal afet, harp, fakirlik, göç vb. sebeplerden dolayı yetim kalan azımsanmayacak oranda çocuklar bulunmaktadır. Makalemiz, Kırgız Toplumu için ciddi sosyal bir problem olan yetimlerin durumunu analiz etmek ve onlara dair beslenme, barınma, eğitim gibi mevcut problemlerinin çözümü için toplum ve devlet tarafından ne gibi çözümler üretilebileceğini ortaya koymayı hedeflemektedir. Çalışmamızda önce, dünyadaki yetimler ve onların problemlerine dair malumatlar verildi. Devamında Kırgızistan'daki yetim, sosyal yetim ve yetimhanelerin sıkıntıları, devlet ve toplum tarafından yapılan çalışmaların yeterli olup olmadığı ele alındı. Kırgız Toplumu'nun mensup olduğu İslâm dininin yetimler konusundaki yaklaşımına, Kur'ân-ı Kerîm ve Hadis-i Şerifler ışığında değerlendirip, dinin yetimlere yönelik sergilediği pozitif yaklaşımı nazara vererek problemin çözümünde dinden nasıl faydalanılabileceğini izhar etmeye gayret ettik. Sonuç olarak Kırgızistan için yetimlere ve özellikle sosyal yetimlere ait problemler artarak devam etmektedir. Yetimler meselesi Kırgızistan için ciddi bir sosyal problemdir ve çözümü için geç kalınmadan gerekli çalışmalara başlanılması ehemmiyet arz etmektedir.

This study focuses on the changes witnessed in social life throughout the Covid-19 epidemic period, particularly how the pandemic affected religious institutions. The study, which employs psychosocial analysis, investigates the alteration of social and religious life in the presence of diverse social psychology theories. During and after the epidemic, religion strives to adapt to fluid change and tries to produce a new form of belief and religiosity that will soothe anxious people, in contrast to its traditional form, in a process of radical change and social erosion in which discourses such as 'nothing will be the same as before' are frequently voiced. The fact that religion and religiosity are pregnant with new manifestations throughout the epidemic process might be regarded as an adaptation reaction or a crucial reaction to the synthetic alteration that has already begun to be felt. Religion aims to achieve a shape that takes care of the changing requirements of the person and directs his life by keeping its unchanging principles. He even took the risk of mixing secular, metaphysical, astrological, and paranormal components within himself to achieve this goal. Finally, contrary to standard secularization theorists' forecasts that religion will vanish, religion will evolve after the pandemic and continue to exist in a society that will become even more digital, a form of post-corona religiosity. By stressing the transition dynamics experienced during the epidemic era, it is intended that the research would create new topics of discussion and contribute to the field of sociology.

"This article/research that I translated from Hasan Hanefi examines, in terms of Spanish philosopher Miguel de Unamuno, the ancient Christianity throughout the history. While Hasan Hanefi, here, researched Christianity beliefs in the presence of Ancient Christians, on the one hand, he criticizes of it, on the other hand, from own viewpoint, aims for explanation of it. Hasan Hanefi, also here, compares the Christianity beliefs established by the institution of papacy with philosophies of his age in which includes schools like communism, socialism and existentialism. According to what Hasan Hanef said, Unamuno follow such a conclusion: the contemporary Christianity has lost that noble ore and effect arising from jesus son of mary, who is prominent with/stamped with the life, the dynamism and regeneration and the spritual ressurrection; whether individually or socially, it has become such a thing that loses it's effect and power on spirits. We also may said: Our author Hasan Hanefi, in terms of essence and nature of Christianity, make comparisons between the philosophies and trends of his age and philosophies that will come later and have an impact on humanity, especially on Europeans… After all this, definitely, he concludes such a result: Some philosophies is closer to, in it's essence and nature, the Christianity religion and the message of jesus, than the Christianity religion institutionalized throughout the history! and he maintains his explanations: that Christianity religion has lost, especially throughout scholastic ages, it's nature and divine character and, no matter where and when one lives, except a blind devotion, has become a mechanic belief ineffective on human sprit!."

The current political climate appears to create accentuated divisions among various incompatible world views. In a globalized world, faster dissemination of information is much faster via social media and other sources like has never experienced before. A local incident may rapidly turned into an international crisis. For instance, a civil war in Syria now has deeply impacted the politics and social structures of many counties around the world. In this social environment tacking with various types of violent extremism and radical popularism have become increasingly challenging. These radical worldviews may be manifested in either end of the political spectrum, namely right or left, based on ethnicity or exploitation of religion. Following the terror attacks of 9/11 security services and public have focused on the threat posed by terrorist groups such as DAESH and Al-Qaeda. However, threats of violence also remain significant in the case of violent extreme right as well as left group. Challenges in tackling violent right-wind extremism is a complicated matter as they may not be seen as a significant security threat in the west. For example, despite a number of terror attacks carried by right supremacists in the USA, this group has not been listed as a terror group by the state. Also, the terror suspects are more likely to be described as mentally disturbed and disgruntled people should they be white. In other to counter violent extremism, whether based on ideology, ethnicity, or exploitation of religion, we need to systematically examine the root cause of such violent tendencies. In this regard, rising radical right popularism in the West calls for a comprehensive examination of this social movement.

Arabian society, which lived on the border of two great civilizations in the 7th century in an ignorant life away from civilization, experienced great changes and transformations when Islam emerged. The Arabs of the Age of Jahiliyya, which does not have any written document about the pre-Islamic period, built a great civilization that started with the example and practices of the Prophet and the principles and messages of the Qur'an. No doubt, the messages of the Qur'an, which guided people toward science and education in the first place, had great effects on this great transformation. The education-intensive messages of the Qur'an came to life and gained meaning with the practices of the Prophet. With his message, "I was sent as a teacher" the Prophet paved the way for the formation of a great scientific and educational tradition for the following periods with his practices and verbal messages. Unmatched in previous religions, the great incentives on the way leading to the demand for knowledge turned Muslims into great seekers of knowledge and education. The Hadith "Achieve knowledge even if it is in China" and similar messages paved the way for scientific journeys (Rihle), which have an important place in the history of Islamic education. Hatib al-Baghdadi revealed the transformation of the messages of the Prophet into "Rihle" as an educational tradition with his work under the same name. ın this way, in addition to the emphasis of the verses on science, the Prophet's pointing out science and education to his ummah as a target was the basis for the formation of a great scientific and educational tradition.

Existentialism, which is a 20th century movement, does not consider the individual as a mere thinking entity; defines it as an entity who acts, feels, and can show the responsibility of taking his own choices with his free will. The individual who has the courage to make a choice with her free will and realizes herself in line with her actions has become the subject of research by existential thinkers. Although existentialism, researching of the individual the first emerged as a philosophical movement, it later showed its effect in the fields of social sciences such as psychology. Existential understanding, which has been influential in many research areas, has tried to understand and make sense of the individual in the process of "being me".
In this article, the person who can take the responsibility of gaining self is discussed. The study is limited within the framework of the common concepts and phenomena of the philosophical and psychology existential movement. The concepts and facts of the research were examined with the phenomenological approach method. In the study, the elements of the process of being me are which the individual's freedom, anxiety to be self, being hopeful in the face of the uncertainty of the future, being aware of having a limited life, and being involved in the process of being me by making choices. Within the scope of this study, the elements of the process of being me are evaluated by associating them with religion. The following conclusions were reached in the research: Not every individual is active in the process of being a self; some individuals involve the process of being me by making choices despite their experiences of anxiety, despair, and death; while some others do not have the courage to be me in the face of anxiety, hopelessness and death.

In this study, Kemal Tahir's thoughts on Marxism and socialism are discussed in comparison with the left orthodoxy of the 1960s. The main motivating factor for the study is that Kemal Tahir's distinctive features from the orthodoxy of the period in terms of his thoughts on Marxism and socialism and the emphasis on his criticism will make an important contribution to the literature. Therefore, it focuses on the question "What are the features that differentiate Kemal Tahir's view of Marxism and socialism from his contemporary intellectuals?". Due to the characteristics of his intellectual heritage, the study has been prepared through the literature review based on careful examination of primary sources and the comparative method that provides determining the context of the data. The main argument put forward by the study is that what makes Kemal Tahir original and different in terms of his thoughts and criticisms is his understanding of Marxism in particular, and of science or scientific way of thinking in general sense. From the point of the socialist thoughts and movements, this study that presents the left orthodoxy of the 1960s on issues such as Marxism, socialism, society, the issue of development, the strategy of power and the envisioned socialist order within a theoretical and conceptual framework consisting of "high modernism", "scientism" and "political religions" contains the ideas of the party and opinion leaders of the three most representative and influential formations of the 1960s: Turkish Labour Party, National Democratic Revolution Movement and Yön (Destination) Movement. While Kemal Tahir's thoughts differ from these formations at some certain points, it should also be emphasized that despite all its differences, they have a paradigmatic similarity with the orthodoxy of the period in terms of her modernization strategy based on the distinction between culture and civilization.