Of the prominent elements of Mudurnu, a rare settlement that has preserved its historical texture, is undoubtedly the Yıldırım Bayezid Complex. Thanks to the madrasa in this complex, built in 1382, Mudurnu has been a centre of knowledge for centuries. In this process, perhaps hundreds of mudarris served in the madrasa. The most famous of these was Mullah Muslihiddîn Kastalânî, who served in the 1490s, and the last one was Mehmet ZühtüUzmay. The most important source of this study, which (...) aims to focus on Uzmay and his teacher Mehmet Sadık, is the file numbered 1955-0936 belonging to Uzmay in the Registry Archive of the Presidency of Religious Affairs. Although dozens of documents in this file constitute the source of the research, the main data is the ijazatnama which is intended to be published in Arabic and Turkish languages. This study, using literature review and document analysis techniques within the scope of qualitative research, reaches a number of proper names and teacher-student relations that can be considered notable for Mudurnu. There is no information about Mehmet Sadık and Mehmet Zühtü Uzmay in the literature. For this reason, this research has a unique value by filling an important gap in the field. The first of the mudarrises, subject to this study is Mehmet Sadık, who awarded the ijazatnama. The information, he narrated in the ijazatnama indicates that his educational life was shaped around Mudurnu and Bolu. It is understood that Mehmet Sadık benefited from many teachers during his student life. Unlike he mentions as his teachers, he emphasisesSıbgatullah Efendi and states that he received an ijazatnama from him. Sıbgatullah Efendi, who took courses from the scholars of Bolu and Istanbul, was an important figure who was appointed as the mufti of Bolu between 1860 and 1887. It is understood from the information in the literature and some documents in the relevant file that Mehmet Sadık assumed several different duties in Mudurnu after receiving his ijazatnama from his teacher Sıbgatullah Efendi. In this context, the first duty assigned to him was the teaching at Mudurnu Primary School. Subsequently, he became a mudarris. Some documents in Uzmay's file describe Mehmet Sadık as a mudarris. However, his only known position is as the mufti of Mudurnu. Although it is not known when and after whom he was appointed as the mufti of Mudurnu, he held this position until his death in November/December 1914. Mehmet Zühtü Uzmay, a student of Mehmet Sadık, was born in 1882 in the Camiikebir Neighbourhood of Mudurnu to the couple of Abdullah Rasih and Zeliha. After graduating from ibtidâî (primary) and rüşdiye (secondary) schools in Mudurnu, he went to Istanbul and enrolled in the Vefa Madrasa. He returned to Mudurnu after receiving education for a while from Tokatlı Şakir Efendi, one of the Fatih dersiams (public lecturers). Then he gets education for five years from his teacher Mehmet Sadık, who was serving as the mufti of Mudurnu at that time, and he took an ijazatnama on 08 August 1912. Soon after, in 1914, he was appointed as a mudarris at the Mudurnu Yıldırım Bayezid Madrasa and a preacher at the Sultan Süleyman Mosque at the same time. It seems highly probable that Uzman served in the city until the madrasas were closed down in 1924 but he did not undertake any official duties in the following years. In the documents examined, Uzmay, who was stated to have returned to his duty life as a candidate preacher as of 1944, was elected as the Mufti of Mudurnu on 16 July 1946, which was vacated with the death of Ubeydullah Doğulu, and continued in this position until 05 December 1960, when he retired. It is not known how long this Ottoman-era religious official, who was educated in the madrasa during the Ottoman period and served as a preacher and mufti during the Republican period, lived after his retirement and when he passed away. (shrink)

On Sikh doctrines inunciated by Guru Nanak.

Hicrî IV (X). asrın Bağdat asıllıönemli muhaddislerinden biri olan İbnü’s-Seken hadis tarihinin geç dönemlerinde ve günümüzde hak ettiği oranda ve layık olduğu şekilde değerlendirilememiş bir âlimdir. Bunun en önemli nedenlerinden biri, kaleme aldığı ve her biri alanında önemli sayılan eserlerinin sonraki dönemlere ulaşmamış olmasıdır. İbnü’s-Seken, genç yaşında başladığı ilmî seyahatlerini tamamladıktan sonra Mısır’a yerleşmiş, okuduğu eserleri ve kendisine has senedlerle derlediği hadisleri burada rivayet etmiş, ayrıca sahih hadislerden oluşan es-Sünenü’s-sıhâh el-me’sûra, sahâbe tabakâtı alanında ilk ve temel kaynaklardan biri olan el-Hurûf (...) fî es-mâi’s-sahâbe ve zayıf râviler konusuna dair ed-Duafâ ve’l-metrûkîn isimli eserlerini kaleme almıştır. İbnü’s-Seken, eserleri hicrî VI (XII). asır sonrasına intikal etmediği için adeta unutulmuş, günümüzde yeterli ilmî araştırma ve çalışmaya konu olmamıştır. Araştırmamız, klasik kaynaklardaki kısa biyografik bilgiler dışında onun hakkında doğuda, batıda ve ülkemizde ilmî anlamda sınırlı birkaç çalışma yapıldığını ortaya koymuştur. Türkçede hakkında kaleme alınan en önemli ilmî yazı Diyanet İslâm Ansiklopedisi’nin yaklaşık 300 kelimeden oluşan “İbnü’s-Seken” maddesidir. İbnü’s-Seken’in ilmî bir şekilde ele alınmamış olması kendisi ve eserleri hakkında bir dizi hataya düşülmesine neden olmuştur. Kütüphanelerde yer alan bazı yazmaların kendisine ait olmadıkları halde ona aitmiş gibi gösterilmesi ve bunun halen tekrar ediliyor olması, eserleri günümüze ulaşmadığı halde bazı kütüphanelerin yazma kaydı verilerek günümüze ulaştığının belirtilmesi, eseri es-Sünenü’s-sıhâh el-me’sûra isnadlı bir eser olduğu halde, senedleri hazfedilmiş ilk eser olarak takdim edilmesi bu hatalardan bir kaçıdır. Bu hatalar Arapça ve Farsça İslâm Ansiklopedisi ile Diyanet İslâm Ansiklopedisi’nin “İbnü’s-Seken” maddesinde aynen tekrar edilmiştir. İbnü’s-Seken ve eseri es-Sünenü’s-sıhâh el-me’sûra’ya dair yeterli araştırma yapılmamış olmasından kaynaklanan bu ve benzeri bir dizi hata, kütüphane kayıtları ve kaynaklar yeniden gözden geçirilerek kaleme aldığımız bu makale ile tashih edilmiş, ayrıca tarihte kalan ve araştırılmayı bekleyen İbnü’s-Seken gün yüzüne çıkarılmış, eserleri de içerikleri ve özellikleri itibariyle bilinir hale gelmiştir. (shrink)

Bu çalışmanın amacı İbn Kesîr’in (öl. 774/1373) el-Bidâye ve’n-nihâye isimli tarih çalışmasının siyer bölümünde Sahîhayn hadislerini muhteva açısından tenkidinin araştırılması ve tahlilidir. Çalışmamızın konusu ise İbn Kesîr’in mezkûr eserinde yirmi Sahihayn hadisini Kur’ân-ı Kerîm (3 hadis), akıl (1 hadis), icmâ (1 hadis), sahih hadisler (7 hadis) ve sağlam târihî bilgilere (8 hadis) uygunluk/aykırılık kıstaslarını kullanarak tenkidi ve on dört hadiste izah getiremediği yanlışların birer hata olduğunu kaydetmesidir. İbn Kesîr’in incelenen hadislerin muhteva tenkidine müsait bir hâle gelmesine yol açan râvi tasarruflarına (...) dair verdiği bilgiler ayrıca kıymetlidir. Bu çalışmanın kapsamını oluşturan hadislerden yedi tanesi hem Sahîh-i Buhârî hem Sahîh-i Müslim, altı tanesi sadece Sahîh-i Buhârî, yedi tanesi de sadece Sahîh-i Müslim’de yer almaktadır. Hem Sahîh-i Buhârî hem Sahîh-i Müslim’de yer alan hadisler Hayber’de müt‘a nikahının yasaklanışı, Rasulullah’ın (s.a.v.) umre ve hacca niyeti, Hz. Peygamber’in gümüş yüzüğü atması, kıblenin değişimi haberinin Kubâ’ya ertesi sabah ulaşması, namazda konuşma yasağının zamanı, ye’cûc ve me’cûc’un seddinin delinmesi ve Hz. Peygamber’in (s.a.v.) miras bırakmaması konulu hadislerdir. Sadece Sahîh-i Buhârî’de geçen hadisler isranın vahiy gelmesinden önce vukuu, Hamrâülesed seferine katılanların sayısı, Sa‘d b. Ebî Vakkas’ın İslam’a girişi, Hz. Ali’nin Hz. Ebû Bekir’e biatı, Recî‘ vak‘asıyla ilgili bazı bilgiler ve mirac hadisinde Beyt-i Makdis’e yolculuğun zikredilmemesi konulu hadislerdir. Son olarak, sadece Sahîh-i Müslim’de yer alan hadisler ise Huneyn savaşında müslümanların sayısı ve Taif kuşatmasının müddeti, yeryüzünün yedi günde yaratılışı, Amr b. Abese’nin İslam’a girişi, Bedir için Sa‘d b. Ubâde ile istişâre, sahâbînin sıcak kumlardan şikâyeti, Ümmü Habîbe ile evlilik ve kurban bayramında öğle namazının yeri konulu hadislerdir. Araştırmamızın yöntemi kaynak taraması ve sonuçların diğer şarihlerinkiyle mukayeseli tahlilidir. Araştırmamızın sonucunda eleştirilen hadislerin büyük bir kısmında İbn Kesîr’in değerlendirmelerinin İbn Hacer ve Nevevî gibi muhaddislerinkinden farklı olduğu görülmüştür. Çalışmamızın önemi İbn Kesîr’in tenkitlerinin muhaddislerin senedin sıhhatinin metnin sıhhatini temin etmeyeceğine dair tespitlerinin uygulamadaki somut delillerini oluşturmasıdır. Kısaca İbn Kesîr’in, eserine güçlü tenkit zihniyetini, özgün görüşlerini ve geniş ilmî birikimini başarıyla yansıttığı görülmektedir. (shrink)

A partir de son apparemment étrange observation d'une influence cachée des étoiles sur l'action humaine une attentive reconsidération du concept de l'actus humanus de Saint Thomas dans la Prima Secundae révèle une vue plus ample des processus internes à l'agent humain qui contribuent à la spécification individuelle de l'action humaine et, donc, de la liberté humaine. Il semble que parmi les adeptes de la théorie thomiste de l'action, l'influence importante que l'appétit sensible peut exercer en cette direction, tout en restant (...) entièrement caché aux actes conscients de l'intellect et de la volonté de la personne, n'a pas été reconnue jusqu'aujourd'hui. Dans sa théorie de l'action Saint Thomas fournit un cadre solide pour une réflexion ultérieure sur l'influence de l'inconscient dynamique sur la liberté et pour une intégration critique interdisciplinaire des intuitions valides de la psychologie des profondeurs. En plus, il semble que la redécouverte de son concept plus large de l'actus humunus rende possible de repenser à profit certains éléments classique de son éthique. (shrink)

Sâlih Nâbî (ö. 1332/ 1914), Osmanlı’nın son dönemlerinde yaşayan tıbbiye mezunu bir Türk mûsikîsi meraklısıdır. 1910 yılında Felsefe-i Mûsikî isimli bir eser kaleme almış, bu çalışmasında mûsikînin insan ruhu üzerindeki etkisi, mûsikî tarihi ve kendi döneminde Osmanlı’da mûsikî anlayışı gibi konularda incelemelerde bulunmuştur. Ayda bir yayınlanması düşünülen bu çalışması, ilk neşrinden sonra birtakım sebepler yüzünden devam edememiştir. Bu makalede Sâlih Nâbî’nin Felsefe-i Mûsikîisimli eserini tanıtılacak olup, yazarın mûsikî hakkındaki bilgileri değerlendirilecektir. Tarih boyunca kaleme alınan mûsikî eserlerinde pek çok felsefî düşüncenin (...) mûsikî anlayışına yansıdığı görülmekle birlikte müstakil olarak felsefe-mûsikî ilişkisini konu edinen bir çalışmaya XX. Yüzyıl öncesinde rastlanmaz. Bu sebeple Sâlih Nâbî’nin Felsefe-i Mûsikî isimli çalışması, başlığı açısından dikkat çekicidir. Eserde pek çok mesele hakkında kısa açıklamalar yer almakla birlikte, kanaatimizce ilgi uyandıran en önemli konu, dönemin mûsikî algısıdır. Çünkü Sâlih Nâbî, o dönemin şahidi olarak Osmanlı’da mûsikînin uzunca bir süredir ihmal edildiğini düşünmektedir. Zaten onu, bir eser kaleme almaya iten sebep de budur. İşte bu makalede, daha önce hakkında bir çalışma yapılmayan Sâlih Nâbî’nin Felsefe-i Mûsikî isimli eseri tanıtılmış ve incelemeye tabi tutularak yazarın mûsikî anlayışı kendinden önceki literatürle karşılaştırılmıştır. (shrink)

The author refers to his book “Die Selbstgestaltung des Lebendigen, synoptische Theorie des Lebens als ein Beitrag zu den philosophischen Grundlagen der Naturwissenschaft” and comments some basic theses of it, namely the body-soul-relation, the gestalt and the problem of the “soul” of the plant and the significance of these conceptions for the description and the understanding of the realizing itself of the living being. The Author prefers not to call a soul the transcendent order which is propre to a plant, (...) as to all what lives, and which is the consequence of their quality as a gestalt. He designs with J.Reinke the transcending order of the plant with the name “diaphysis”. He names his theory of life autotelism and has some hope that it can reconcile mecanism and vitalism in the idea of identity of the so called parallel processes in different ontological dimensions. The duality of body or organism and soul or “innen” is a result only of human thinking, really they are a whole together and do not work upon another, but what happens in the one of them, happens at the same moment in the other one like in a mirror. The unity of both has been stated so often, that it sounds rather trivial, but in the book cited above it is described and argued exactly in that sense that phenomene and gignomene in one and the same life process are correspondent structures in different ontological dimensions, coordinated to one another, as it were, like two mathematical co-ordinates.The author replies to a critic who has doubts about the possibility of our thinking to approximate to the problems in question. He designs that kind of thinking which is adequate to that purpose.L'auteur se réfère à son livre „Die Selbstgestaltung des Lebendigen, synoptiscne Theorie des Lebens als ein Beitrag zu den philosophischen Grundlagen der Naturwissenschaft” et commente quelques de ses thèses basales, à dire la relation du corps et de l'âme, la gestalt et le problème de l'âme de la plante et l'importance de ces notions pour la description et l'entendement de la réalisation de l'être vivant par lui-même. Il préfère de ne pas nommer un âme l'ordre transcendant qui est propre à la plante comme à tout être vivant et qui est la conséquence de leur qualité comme une gestalt. Il désigne avec J.Reinke l'ordre transcendant de la plante comme „diaphysis”. Il nomme sa théorie autotelisme et il a un peu d'espoir qu'elle peut reconcilier mécanisme et vitalisme par l'idée de l'identité des si-nommés „evénements parallèles” en dimensions ontologiques diverses. La dualité corps ou organisme et âme ou „innen” n'est qu'un résultat de la raison humaine, en réalité ils sont une unité ensemble et n'agissent pas l'un sur l'autre, mais qui arrive dans l'un d'eux, arrive dans l'autre au même instant comme dans un miroir. L'unité des deux est affirmée si souvent, que cela semble presque trivialement, mais dans le livre cité cela est décrit et argumenté exactement dans le sens, que phénomène et gignomène dans le même procès de vie sont structures correspondantes dans diverses dimensions ontologiques, qui sont coordonnées l'une à l'autre, pour ainsi dire, comme deux coordinates mathematiques.L'auteur replique à un critique qui doute qu'il y ait moyen pour notre méthode de penser de s'approcher aux problèmes en question. Il désigne la méthode de penser, qui est adéquate à ce propos. (shrink)

RésuméPour les Grecs en général et pour Platon en particulier, il y avait trois sujets principaux d'intérět: la nature, Dieu et l'homme. Pour Platon, Dieu était l'intermédiaire entre le monde naturel des apparences et celui des ětres; et pour Aristote, Dieu se trouvait aux deux extrémités d'un monde naturel unique en devenir. Le Moyen Age s'est occupé uniquement de Dieu et de l'homme. Les œuvres scientifiques grecques émigrèrent vers l'est dans la période hellénistique où elles furent reprises par les Arabes (...) et elles ne retournèrent en Europe que pour rejoindre la joie de la nature qui se manifeste dans l'art grec et dans celui de la Renaissance. La Réformation ébranla la théologie si violemment que l'homme seul devint le sujet de l'étude philosophique. Les deux traditions empiristes étaient nées: l'empirisme scientifique qui s'occupe de la nature et l'empirisme philosophique qui s'occupe de l'homme. Le premier devint objectif dans ses intérěts, le second subjectif. Ils ne se rencontrèrent pas, et ainsi la philosophie ne représenta jamais correctement l'empirisme scientifique. Chacun des deux a sa propre place, mais leur confusion a retardé le développement des sciences sociales et a empěché la compréhension de ce qu'est la science en général. Pour rétablir l'importance des deux types d'empirisme dans l'opinion commune, il faudra les distinguer et développer chaque théorie sur des bases différentes. La philosophie des sciences comme branche spéciale de la philosophie devra apprendre à observer ce que les hommes de science font et non à écouter ce qu'ils pensent que signifie ce qu'ils font.For the Greeks generally and for Plato in particular there were three absorbing interests: nature, God and man. For Plato, God was the intermediary in a two‐storeyed natural world of being and appearance; and for Aristotle, God stood at both ends of a single natural world of becoming. The Middle Ages were concerned exclusively with God and man. Greek scientific works went east in the Hellenistic Age, where they were taken over by the Moslems; and only returned to Europe in time to join the rediscovery of the joy of nature as displayed in the Greek art of the Renaissance. The Reformation shook theology so badly that man alone became the object of philosophical study. Thus two traditions of empiricism were born: scientific empiricism, concerned with nature; and philosophical empiricism, concerned with man. The former became objective in its interests, and the latter subjective. They did not meet, and so philosophy has never correctly represented scientific empiricism. Each has its proper place, but the confusion has retarded the development of the social sciences and hampered the general understanding of what science is. In order to restore the importance of both types of empiricism in the common comprehension, they will have to be distinguished, and each theory developed on different grounds. The philosophy of science, as a special branch of philosophy, will have to learn how to watch what the scientists do and not listen to what they say what they are doing means. (shrink)

Le problème du sujet ou de l'intersubjectivité représente, sans aucun doute, une des questions les plus importantes de la philosophie politique et juridique contemporaine. C'est ce que confirme le retour de l'éthique dans nos sociétés démocratiques ainsi que les remises en question de tout concept de subjectivité. Ces dernières pourraient bien servir de fil conducteur à une reconstruction de l'histoire des différents projets modernes de la philosophie. A cette possibilité de reconstruction s'ajouteraient non seulement les différentes tentatives de repenser l'intersubjectivité (...) telles que les ont menées des penseurs comme Husserl, mais encore ses déconstructions opérées par Nietzsche, Heidegger et le heideggerianisme français d'une part, ainsi que les reconstructions entreprises au sein de l'éthique de la discussion (Karl-Otto Apel et Jürgen Habermas). Même le débat, devenu emblématique, de la philosophie politique et juridique anglo-américaine entre libéraux et communautariens tourne autour de la notion de subjectivité. Les théories féministes contemporaines réussiront, elles aussi, à la raviver, à la polariser autour de deux éléments sexuellement différents : le "sujet mâle de la raison" et le "sujet féminin essentiellement caractérisé par la tendance à la sollicitude"? Les théories féministes n'ont-elles pas repris à leur compte le slogan de la fin de l'homme, l'une des plus importantes déclarations de guerre des déconstructions postmodernes de la métaphysique occidentale, notamment des théories modernes? N'ont-elles pas trouvé dans cette déclaration un écho favorable à leur cause, dès lors que l'homme s'identifie au "sujet mâle de la raison", propriétaire chrétien et blanc"? L'importance des problèmes soulevés par le concept de la subjectivité, sa place dans la philosophie contemporaine sans parler des controverses qu'il génère expliquent et imposent ce nouvel investissement auquel nous consentons. (shrink)

For Husserl, the natural attitude - and hence any further explication of it - is put out of play, bracketed by the phenomenological epoché, which, of course, is not to deny its existence, but only to turn our theoretical gaze elsewhere. As Husserl remarks, “the single facts, the facticity of the natural world taken universally, disappear from our theoretical regard” (Id 60/68). The project of the young Heidegger, I will argue, is precisely a concern with facticity, taking up this forgotten (...) project in phenomenology, and thus attempting an explication of the natural attitude, considered so “extraordinarily important” by Husserl. Heidegger thus effects something of a relocation of phenomenology, turning its analysis to a different site: pretheoretical experience. Further, Heidegger also seeks to honor the precognitive nature of this pretheoretical experience, or what he will call faktische Lebenserfahrung. As such, the young Heidegger is very concerned with Husserl’s “theoreticization” of factical life. To avoid the same in his ‘new’phenomenology, Heidegger must develop a new conceptuality: the “formal indication” (formale Anzeige).Selon Husserl, l’attitude naturelle - et toute explication de celle-ci - est mise hors d’usage, mise entre parenthèses par l’epoche, laquelle ne nie pas son existence, mais fait détourner notre regard théorique. Comme le remarque Husserl: «les faits singuliers, la facticité du monde naturel pris dans son universalité, disparaissent de notre regard théorique» (Id 60/68). Je soutiendrai que le projet du jeune Heidegger consiste précisément en une préoccupation de la facticité, reprenant ainsi un projet oublié de la phénoménologie, et tâchant ainsi d’expliquer l’attitude naturelle, si «extraordinairement importante» aux yeux de Husserl. Ainsi, Heidegger institue une sorte de redéfinition de la phénoménologie, fixant son analyse à un lieu différent: l’expérience préthéorique. De plus, Heidegger cherche é reconnaître la nature précognitive de cette experience préthéorique, ou ce qu’il appellera faktische Lebenserfahrung. Ainsi, Heidegger est hautement préoccupé par la «théorisation» husserlienne de la vie factuelle. Pour éviterune telle chose dans sa «nouvelle» phénoménologie, Heidegger doit développer une conceptualisation nouvelle: l’indication formelle (fonnale Anzeige). (shrink)

Literature that can be found everywhere in Jacques Derrida’s writing forms the backbone of his whole corpus from democracy to law, from politics to ethics, from philosophy to art. He uses literature as a weapon against the domination of philosophy where main philosophical figures like Plato and Socrates who exclude literature had a share of this literary work. Many interpreters of Derrida sees him not a philosopher but a literary writer and this claims are both fair (from the traditional philosophical (...) concept) and unfair (from the era where reaching the absolute is impossible). In this sense, recent years there have been various efforts to engage Jacques Derrida's conception of literature. In this work, because of literature is the "experience of singularity" for Derrida, we will try to deal with Derrida and literature relations through the singularity. (shrink)

A person who has reason instead of instinct needs to be informed in order to survive. The relationship of vital knowledge with the soul, the source of life, has been established with emotions. Throughout the history of philosophy up to the 19th century, emotion has been a subject viewed negatively. Despite this, all deep-rooted wisdoms in the world, especially philosophy defined as love of wisdom, have accepted emotions as a criterion or a psychological sign of reaching the truth. In the (...) last century, with the legitimacy of the view that the self-awareness of consciousness is emotional rather than mental, the relationship between knowledge and emotion has been placed on the agenda of philosophy and science. The emotional basis of Islamic wisdom, as in the original forms of Judaism and Christianity, is fear and its more intense derivative, terror. In other words, the emotion of the person who acquires vital information is at the most severe level. In the translation of terms such as taqwa, and rughb, which express these feelings, into Western languages, the etymological closeness between the terms terror and terrorism, the foreignness to Islamic wisdom, and deliberate manipulations have given negative meanings to its authentic and positive basis. (shrink)

Intergenerational altruism is an important area of research to understand the impact of culture on economic outcomes. We hypothesize based on recent research about intergenerational altruism and tough love model that worldviews, religious beliefs, and people’s confidence about their worldviews affect intergenerational altruistic economic behaviour. We extend the research on the impact of worldviews on intergenerational altruism by focusing on Turkey. In the empirical analysis, we run probit regressions using data from a large national survey. We find that worldviews, religiosity, (...) and confidence of individuals about their worldviews impact on intergenerational altruistic economic behaviour in Turkey. (shrink)

Megismerés és értékelés.--A komikus határhelyzet.--Donald kacsa és a szemiotika.--Hogyan fér bele egy táj egy háromsoros versbe?--Miért nem írhatott Shakespeare vagy O'Neill jobb tragédiákat mint Szophoklész?--Túl vagy innen jón és rosszon?--A halál és a happy ending.--Remekművek terrora.--A tanári pálya foglalkozśi ártalmairól.--Szentgyörgyök és sárkányok.--Az igazságosságról.--Mit tartunk majd jónak, igaznak és szépnek 2000-ben?

"Éltem--és ebbe más is belehalt már."--Egy élet szenvedélye.--Vád és valóság.--József Attila társadalmi helyzete és kritikai fogadtatása.--Lukács György szellemi Odüsszeiája.--A marxista esztétika kérdőjelei.--Életpraxis és elvontság.--A manipulált manipuláció. -- Értékmonopólium vagy értékhierarchia.--Normatív történelem vagy történelmi normák.--Tudományos igényű tárgyilagosság.--A történelem dimenziól és az emberi dimenziók.--A mai kulturális politika elveinek összefoglalása.--Az egydimenziójú esztétika.--A fantasztikum lehetőségei és a szatíra.--Nem középiskolás fokon.--Párbeszéd Assisiban. 38.00Ft.

This article examines two texts, each representative of a system of morality taught in nineteenth-century Ottoman morality textbooks: Risâle-i ahlâk by Sâdik Rifat and al-Risāla al-shāhiyya fī cilm al-akhlaq by cAḍud al-Dīn al-Ījī . So as to inform conclusions about the variety of moral traditions that inspired the authors of late Ottoman public school textbooks on morality, I analyse the organizing metaphors, moral rationalizations, types of moral agency, and techniques of inculcating morality utilized in these representative texts. Normally, texts (...) such as Sâdık Rifat's are taken as representing an Ottoman tradition of secular morality, whereas texts from the akhlâq tradition such as Ījī's are said to represent the religious tradition of Islamic ethical philosophy. I argue, however, that textbook writers in the late Tanzimat and early Hamidian Ottoman Empire drew on both of these ethical traditions uncritically, and that the heterogeneity of nineteenth-century Ottoman public school morality texts makes it inappropriate to characterize them as ‘religious’ or ‘secular’. I suggest, instead, that these types of morality text may be more fruitfully analysed with an eye to the types of subjectivity they seek to generate rather than their ‘religious’ or ‘secular’ content. (shrink)

Le Procès de Kafka est généralement interprété comme une œuvre mettant en scène une victime du système bureaucratique autoritaire : Joseph K., innocent, est condamné à tort par un jugement hâtif, par un semblant de justice, par la faute d’avocats incompétents ou d’une calomnie injustifiée. Personne ne semble remettre en question l’innocence de Joseph K. Et si le procès de Joseph K. n’était pas une procédure infligée à un innocent, mais une occasion pour un coupable se racheter? C’est ce que (...) K. ne verra pas. Si l’innocence n’est qu’une fausse question durant le déroulement du Procès, nous sommes alors contraints d’interroger le rapport entre le coupable et sa faute, entre la peine et son châtiment, pour le dire encore autrement : entre l’individu et la loi. Au regard du droit hébraïque, nous verrons que la question que soulève le Procès n’est pas celle de l’injustice, mais celle de la culpabilité. (shrink)

I Norge har vi hatt kontroverser omkring regulering avhumanmedisinsk bioteknologi siden 1980-tallet. Denneartikkelen analyserer et lite utsnitt av disse reguleringsdebattene,nærmere bestemt kontroversen omkring forskningpå befruktede egg. Med utgangspunkt i skriftlig materialeknyttet til tre reguleringsrunder undersøker vi her hvordan ulike aktører arbeidet forå ramme inn denne kontroversen, bl.a. ved hjelp av ulikevitenskapelige og politiske representasjoner av det befruktedeegget.Vi finner at det i perioden 1987–2007 ble arbeidet medulike innramminger som utgangspunkt for retoriske ogpolitiske strategier: På den ene siden ser vi forsøk på (...) å innrammekontroversen i et risikorammeverk som først ogfremst fokuserte på de potensielle negative sidene vedhumanmedisinsk bioteknologi, og som spesielt vektlarespekten for det ufødte liv. På den andre siden ser vi atman arbeidet med en forventningsinnramming som lahovedvekten på håpet om nye behandlingsregimer foralvorlig syke mennesker.Forbudet mot forskning på befruktede egg som ble vedtatti 1987, ble opprettholdt i 1994 og 2003. Med lovendringeni 2008 fikk vi imidlertid et markant brudd i dennorske lovgivningspraksisen, da forskning på befruktedeegg ble tillatt på visse premisser. Vi argumenterer for at den viktigste årsaken til denne lovendringen var Mehmet-saken, en sak som medførtesåkalte «oversvømmelser» i begge innrammingsforsøkenesom er omtalt ovenfor. Mehmet-saken eksponerte samtidig et generelt demokratiskdilemma. Saken illustrerte hvor sårbare lovregler og etiske prinsippkan være for det som for allmennheten fremstår som helt urimelig, og dennesaken etterspør slik sett mer hybride måter å tenke forholdet mellom det universelleog det partikulære, mellom prinsipiell etikk og lekmannsskjønn, mellomfakta og verdier som utgangspunkt for politikkutforming.Nøkkelord: humanmedisinsk bioteknologi, forskning på befruktede egg,kontrovers, representasjoner, Mehmet-sakenEnglish abstract: Effective representations? Concerns and expectationsregarding research on fertilized eggsSince the 1980s, there have been several debates and controversies concerningthe regulation of medical biotechnology. In this article, we analyze three suchinstances in Norway, mainly the debates concerning research on fertilizedeggs. Analyzing the debates surrounding the regulations of 1994, 2003/2004and 2008, we investigate how different stakeholders strived to mobilize whatwe call different framings of the controversy, utilizing the different scientificand political representations of the fertilized egg.Framing involves creating baselines for rhetorical and political stratagems.Two framings appear more pronounced than others in the Norwegian debate.On one hand, we find attempts of framing the controversy in a risk centricframework, which mostly emphasizes the potential negative effects of medicalbiotechnology as it focuses on the universal reverence for the unborn life. Onthe other hand, we see attempts to mobilize a positive frame of expectationthat emphasizes on the hope of finding new and effective treatment options forthe severely ill.The ban against research on fertilized eggs that was passed in Norway in1987 was repeated in 1994 and 2003. However, with the changes introducedto the law in 2008, there was a noticeable shift in Norwegian legislation, asresearch on fertilized eggs became permissible if specific conditions were met.We argue that the turning point in this regulative change was the Mehmentcase, a particular case that entailed the so-called «overflowing» in both the negative and the positive frame. The Mehmet case exposed a moregeneral democratic and political dilemma. In our opinion, it illustrates howvulnerable can regulation that is based on general ethical principles be in theface of what appears to the laity as unreasonable. Thus, we argue that thisactualizes the need for more hybridized ways to view the relationship betweenthe universal and the particular, between principle-based ethics and theunderstandings of lay people, between facts, and values and actual cases inpolicy shaping and practice. (shrink)

It has long been suspected that attentional processes differ between olfaction and the other senses. Here, we test whether voluntary dishabituation, seen, for example, when we re-attend to the ticking of a clock, can occur in olfaction. Participants were seated in an odorized room, where at various intervals they had to evaluate what they could smell. An experimental group had one nostril open and the other closed, except during the evaluations, so that the closed side was subject to centrally driven (...) habituation, but not peripheral adaptation. A control group had both nostrils closed except during evaluations. Following exposure, the experimental group could not report the room's odor in either the centrally habituated nostril or the nostril that remained open, while the control group could. This effect could result from a number of causes, including olfaction's unique neuroanatomy, functional constraints imposed by detecting volatile chemicals, and as a consequence of limited cortical resources, with implications for the functional value of consciousness. (shrink)

Kurrâ’ya nispet edilen aynı kelimelerdeki edâ farklılıklarının tartışmalara sebep olmasından ötürü kıraat ihtilafı olan kelimelerde ihticâc yapılmasına gereksinim duyulmuştur. Delil getirmek manasında kullanılan ihticâc kavramı, kıraat ihtilafları için söz konusu olduğunda ise kıraat ihtilaflarının sıhhat zemininin ortaya konması kastedilmektedir. Ayrıca 2. asrın sonlarında kıraat tevcîhlerinin yapıldığı müstakil eserler ortaya çıkmakla birlikte kıraat alan yazınına ait genel telifatlarda da kıraat ihticâclarının yapıldığı görülmektedir. Kıraat müelliflerinden biri olan İbnu’l-Cezerî de Neşru’l-ḳırââti’l-‘aşr adlı eserinde zaman zaman kıraat ihticâcına yer vermektedir. Mezkûr eserdeki kıraat ihticâcları (...) hakkında tespit edilebildiği kadarıyla yapılmış tek bir çalışma bulunmaktadır. Fakat bu çalışmada, kıraatten ve bunun dışındaki disiplinlerden yeterince istifade edilmediği belirlenmiştir. Ayrıca selef ulemasının Neşru’l-ḳırââti’l-‘aşr adlı esere ihticâc konusunda etkisi özelinde bir çalışmaya da rastlanmamıştır. Buradan hareketle elinizdeki bu çalışmada, İbnu’l-Ce-zerî’nin kıraat ihticâcına dair uygulamaları Neşru’l-ḳırââti’l-‘aşr adlı eser özelinde incelenmiş, me‘âni’l-Kur’ân ve me‘âni’l-kıraat literatürlerinin ortaya çıktıkları dönem dikkate alınarak h. 2.-4. asırlarda kaleme alınan bu literatürlere ait eserlerin İbnu’l-Cezerî’ye ait kıraat tevcîhlerine etkisinin olup olmadığı araştırılmıştır. Çalışmanın neticesinde İbnu’l-Cezerî’nin yaptığı kıraat tevcîhlerinden ele alınanların bir kısmına, söz konusu üç asırda kaleme alınan me‘âni’l-Kur’ân ve me‘âni’l-kıraat telifatında ekseriyetle yer verilmediği saptanmıştır. İbnu’l-Cezerî’nin ise kıraat ihtilafının olmadığı yerlerde dahi ilgili edâ için ihticâc yaptığı müşahede edilmiştir. Buna ilaveten İbnu’l-Cezerî’nin Neşr’de yaptığı ihticâc uygulamalarının me‘âni’l-Kur’ân ve me‘âni’l-kıraat telifatında yapılan ihticâc işlemleriyle benzeştiği görülmüştür. Yine Neşr’in tevcîh eseri olmaması hasebiyle de İbnu’l-Cezerî tarafından yapılan ihticâcların ihtiyaç merkezli olarak kendini gösterdiği belirlenmiştir. (shrink)