The II. constitutional period is a period of renewal in many areas. Political, social and educational changes also had influences in the field of religious education. One of the examples of these changes is the ʻAmelī I҆lmiḥal textbook written by Halim Sabit (DOD. 1946) in five volumes for both teachers and student. This study particularly aims to assess this textbook in terms of religious education. Accordingly, the following questions are addressed: “What are the topics covered in the ilmihal books written (...) for students and teachers? Is the content of the subjects taught appropriate for the religious education? Which methods, techniques, and essential matters are discussed in the ilmihal books for teachers? As having first grade elementary school textbooks for both teachers and students, the research is made just based on these books. Data were collected through the examination of the document, and the texts in Ottoman Turkish were transcribed into Turkish. Content analysis method was used in the analysis of the data. By examining both books, this study shows that belief, worship, and social issues were taught, and prayers and sūras were addressed as need to be memorized knowledge in the book. The books included inappropriate contents for first grade children regarding the belief issues such as fear of Allah, hell, and the hereafter. Summary: Education I҅lmiḥal, occupies an important place in the history of Islamic religious education. According to the religion of both adults and children to learn the principles of faith and worship, it is aimed to shape the daily life. In this context, for example, during the Ottoman period, In the period of II. Mahmut, boys were required to attend the primary school. Thus, it was ensured that children could learn I҅lmiḥal and Islamic sharia properly. Children are taught alif ba for Qurʾān readings in primary schools, as simple as required by religious duties, writing skills have been acquired and the four processing rules are memorized. The II. constitutional period is a period of renewal in many areas. Extreme innovative thinking is also reflected in education. Especially after the Balkan wars, the idea that the collapsing state would be saved through education was dominant. For the first time, a higher education institution for girls and a kindergarten for young children were opened. By recognizing the importance of pedagogy knowledge in teaching, the students have switched to a system where they can search for observation and experiment. Innovations in educational methods have started to be seen. It was seriously opposed to memorization, and the question and answer was seen as old methods. Instead, it was proposed to use sightseeing observation and discovery. Political, social and educational changes are also reflected in the field of religious education. As a reflection of the newly introduced methods, there have been changes in the ʻAmelī I҆lmiḥal books prepared for children. One of the examples of this is the ʻAmelī ʻIlmiḥal textbook, which was written by Halim Sabit in five volumes. This ʻAmelī I҆lmiḥal was prepared in 5 volumes for teachers and students.The main purpose of this study is to evaluate ʻAmelī I҆lmiḥal textbook in terms of religious education This study particularly aims to assess this textbook in terms of reigious education. Accordingly, the following questions are addressed: “What are the topics covered in the ilmihal books written for students and teachers? Is the content of the subjects taught appropriate for the religious education? Which methods, techniques, and essential matters are discussed in the ilmihal books for teachers? As having first grade elementary school textbooks for both teachers and students, the research is made just based on these books. Data were collected through the examination of the document, and the texts in Ottoman Turkish were transcribed into Turkish. The textbook prepared for the students of the first year consists of 21 boards/sheets. The sentences are quite self and short. The contents of the board/sheet are well suited to be discussed and explained. There are no headlines on the boards/sheets. The language of text is Ottoman. It is possible to express the topics covered in the book under the following themes:Prayer and Sūras: Basmala, Kalima Tawḥīd, Kalima Shahāda, Fātiḥa, Subḥana Rabbiyal Aʿala, Subhana rabbiyal ʿAẓim, As-salāmu ʿalaykum va Raḥmatullah, Taḥiyyat, Salawat Sharif, Iḥlas, Kawthar, Subḥanaka Prayer, Qunut Prayers.Faith Issues: Allāh, the fear of Allāh, thanks to Allāh, the Qurʾān, Prophets, Prophet Muḥammad, The Hereafter, Heaven Hell, Angels.ʿIbādat Issues: Zakāt, Ablution, Prayer, Adhān, worship in General (Salāt, Ṣawm, Zakāt, Ḥajj)Social Issues: Friendship, affection for minors, affection for parents, Muslims are Brother, human love, respect for the elderly, respect for scholars.The textbook prepared for the teachers of the first year; consists of 21 pages, 69 pages and Ottoman. As the students do not include the topics in the textbook, it is appropriate to mention the names of the subjects in the textbook of the teacher:1. Subject: Memorization of the Word of Tawḥīd and word of Shahāda; 2. Topic: Raising ideas about the nation in children; 3. Subject: The adjectives of Allāh Almighty; 4. Subject: Love of Allāh; 5. Subject: Angels; 6. Subject: The Divine Books; 7. Subject: Prophets 8. Subject: The Hereafter; 9. Subject: Thank Allāh; 10. Subject: Repentance; 11. Topic: Protecting the language from bad words and threats; 12. Subject: Zakāt and charity; 13. Subject: Riya҆ and his goodness engrave; 14. Subject: Love to the prophet Muḥammad; 15. Subject: Parental love; 16. Subject: The brotherhood of Islam; Subject: Human love; 18. Subject: Ablution; Subject: Prayer; 20. Subject: Respect for the elderly; 21. Subject: Love to ʿulamāʾ; 22. Subject: Fear of Allāh.Halim Sabit also gave information about the methods and techniques to be used in the course and emphasized that the teacher told his / her not by looking at the book. He thought it would be only influence the student in this way. It is recommended to use the appropriate language for the child, to make an introduction in the subjects that will be learned in the new subjects and to draw attention to the subject and to teach the subject gradually. An important advice is the knowledge that the teacher wants him / her to do in the long-term memory in the present sense. The teacher must repeat a subject several times while teaching a subject, and should not immediately remind a student of forgotten subjects, talk to a student and has finded to him. A subject should not be passed without being thoroughly understood, and the classroom needs to be opened by the teacher in order not to forget the learned subjects. The first fifteen minutes of each course should be reserved for the repetition of previously learned subjects. Content analysis method was used in the analysis of the data. By examining both books, this study shows that belief, worship, and social issues were taught, and prayers and sūras were addressed as need to be memorized knowledge in the book. The books included inappropriate contents for first grade children regarding the belief issues such as fear of Allah, hell, and the hereafter. (shrink)

There is no question Arthur Ripstein’s Force and Freedom is an engaging and powerful book which will inform legal philosophy, particularly Kantian theories, for years to come. The text explores with care Kant’s legal and political philosophy, distinguishing it from his better known moral theory. Nor is Ripstein’s book simply a recounting of Kant’s legal and political theory. Ripstein develops Kant’s views in his own unique vision illustrating fresh ways of viewing the entire Kantian project. But the same strength and (...) coherence which ties the book to Kant’s important values of independence blinds the work to our shared moral ties grounded in other political values. Ripstein’s thoughts on punishment are novel in that he embeds criminal law, both in its retributivist and consequentialist facets, into Kant’s overarching political philosophy to show how criminal law can be seen as one aspect of the supremacy of public law. But a criminal law solely focused on the preservation of freedom takes little notice of the ways criminal law need expand its view to account for how a polity can restore the victim of a crime back to civic equality, reincorporate offenders after they have been punished and cannot leave past offenders isolated and likely to reoffend, resulting in the rotating door prison system and communities of innocents who remain preyed upon by career criminals. Lastly, a political theory that does not prize our civic bonds will ignore the startling balkanization of our criminal punishment practices, where policing, arresting and imprisonment become tools of racial and social oppression. In illustrating the benefits in viewing criminal law as a coherent part of Kant’s political theory of freedom, Ripstein also highlights what is absent. It then becomes clear that though Kant presents one important facet of punishment, only a republican political theory can meet the most pressing moral demands of punishment by reminding us that criminal law must be used to preserve and strengthen civic society. (shrink)

İstanbul’un fethinden sonra Avrupalı Hıristiyan güçler, Haçlı Seferi hazırlıklarına başlamış ve bunun için Roma-Germen İmparatorluğu ve Papalık eliyle toplantılar ve kongreler gerçekleştirmişlerdir. Toplantıların haricinde bir birlik çağrısı için Avrupa’nın ilk matbaası olan Gutenberg Matbaasında “Türklere Karşı Hıristiyanlara Bir Uyarı” adıyla dokuz sayfalık bir kitapçık basılmıştır. Yüzlerce yıl varlığından haberdar olunmayan bu tek nüshalık eser, 19. yüzyılda “Türk Takvimi” adıyla ve Avrupa’nın ilk matbu takvimi olma iddiasıyla gün yüzüne çıkartılmıştır. Bu çalışma kapsamında incelenen nüshaya Münih Dijital Kütüphanesi üzerinden ulaşılmıştır. Eserle ilgili (...) ikincil çalışmalar için Avrupa’daki dijital kütüphaneler ve uluslararası veri tabanları taranmıştır. Bu yöntemle elde edilemeyen bir kısım eserler ise Türkiye’deki çeşitli üniversite kütüphanelerinden temin edilmiştir. Bu çalışmada söz konusu takvimin açık bir propaganda metni olduğu görülmüştür. Gerek dönemin Hıristiyan devlet adamları gerekse Avrupa Hıristiyan toplumu takvimin hedef kitlesi, Müslümanlar / Türkler de takvimdeki düşman kabul edilen taraflardır. Dolayısıyla söz konusu takvim dinî referanslar üzerinden kurgulanmış, on iki havariye atfen on iki ay üzerinden bir metin oluşturulmuştur. Her bir ayda Hıristiyanlar için kutsal kabul edilen azizlerin isimleri zikredilerek söz konusu propagandanın etkisi artırılmaya çalışılmıştır. Azizlerin bir kısmının Anadolu coğrafyasından seçilmesi, Müslüman topraklarının dinî köken temellendirmesi üzerinden meşru hedef haline getirme çabası olarak değerlendirilmektedir. Bir Haçlı seferi çağrısı olan bu takvimde başta Roma Germen İmparatorluğu olmak üzere, İngiltere, Fransa, Macaristan, Burgonya, Kastilya, Danimarka, İsveç, Norveç, Polonya, Venedik, Napoli ve Aragon gibi Avrupa’nın etkili tüm Hıristiyan güçlerine yönelik hitaplar bulunmaktadır. Ancak çağrının merkezinde imparator, onun hâkimiyet kurduğu bölgeler ve tebaası olan Alman toplumu yer almaktadır. Doğrudan muhatap alınan halkların başında ise Almanlar bulunmaktadır. Zira takvim hem Alman coğrafyasında hem de Alman dilinde basılmıştır. Almanlar dışında Balkan ülkelerindeki Ragusalılar, Arnavutlar, Bulgarlar, Dalmaçyalılar, Kosovalılar ve Slavlar da bu birliğe davet edilerek, Osmanlı bünyesinde olan veya sınırında yaşayan bu halkların harekete geçmeleri sağlanmaya çalışılmıştır. Üzerine sınırlı sayıda çalışma bulunan “Türk Takvimi”, Türkçe literatürde sadece Türkçeye tercüme edilen bir eserde yer almış, hakkında herhangi bir çalışmaya rastlanmamıştır. Bu çalışmayla, söz konusu eserin oluşum sürecinin ortaya konması, bu eserin Avrupa’nın ilk matbu kitabı olduğu tezinin işlenmesi, eserin tahlili ve dönemi inceleyen araştırmacıların bu takvimin varlığından haberdar edilmesi amaçlanmıştır. Metinde Hıristiyan toplum tarafından kabul gören başat öğelerin özellikle seçilmiş olmasından dolayı, söz konusu hususlar da çalışmamızda dinî referans kaynakları üzerinden tek tek tespit edilerek yorumlanmıştır. (shrink)

Balkan yarımadası Osmanlı Devleti’nin hâkimiyetine girdikten sonra orada yaşayan farklı milletler ile Osmanlılar arasında karşılıklı bir şekilde sosyo-kültürel, ekonomik, dinî vb. alanlarda bir etkileşim ve gelişim meydana gelmiştir. Bu etkileşim ve gelişimin nasıl olduğuna dair objektif ve sübjektif bazı çalışmalar yapılmıştır. Bu hususla ilgili son araştırmalarda ortaya çıkan ortak kanaat, Osmanlıların fethettikleri yeni bölgelerdeki Gayri Müslimlere İslâm dinini telkin etmekle birlikte onların din, gelenek ve örflerini zorla değiştirme politikaları izlemedikleri gerçeğidir. Nitekim Osmanlılar Balkanlarda 5 asır hâkimiyet sürmekle birlikte 20. (...) yüzyıla gelindiğinde sadece Arnavutların ekseriyeti ve Boşnakların İslam’ı benimsedikleri görülmektedir. Arnavutların İslâm dinini benimsedikleri dönemlere bakıldığında Kripto Hıristiyan grupların değişik bölgelerde ve dönemlerde ortaya çıkmaları dikkatimizi çekmektedir. Kripto Hıristiyan vakaları Osmanlı’nın diğer Balkan bölgelerinde, Kıbrıs, Adalar, Trabzon vb. gibi yerlerde de görülmüştür. Bu makale günümüz Arnavutluk’un sınırları içerisinde meydana gelen Kripto Hıristiyan olaylarını incelemeyi amaçlar. Araştırmanın temel kaynaklarını o dönemin papaz raporları ve Osmanlı arşiv belgeleri oluşturmaktadır. Ayrıca bu konuyla ilgili yapılan yerli ve yabancı yeni çalışmalara da atıf yapılmıştır. (shrink)

Depuis la parution de son premier fascicule en 1877, le Bulletin de Correspondance Hellénique joue son rôle de passeur du savoir en faisant connaître à une vaste communauté de chercheurs les résultats des explorations archéologiques qui, dans le monde grec, dans les Balkans, à Chypre, renouvellent les connaissances par l’apport de documents inédits ou réinterprétés. Enraciné dans l’institution qui le publie, l’École française d’Athènes, il n’a cessé d’évoluer avec elle pour être toujours mieu...

Vers la fin du vie s.apr. J.‑C., le forum de Philippes est devenu une place de village, en fort contraste avec l’intense activité de construction d’églises qu’avait connue le centre de la ville dans la première moitié du siècle. Ce retour à la ruralité s’inscrit dans un courant plus général qui affecte alors les Balkans, mais la présente note étudie l’hypothèse que l’épidémie dite « peste de Justinien » a eu un fort impact à Philippes. Une vague connue à Constantinople (...) en 573‑574 a atteint Thessalonique en juillet 586 et a dû passer par Philippes. Ce facteur qui n’a pas été invoqué jusqu’ici pourrait expliquer les enterrements en masse très mal connus et mal datés observés par Paul Lemerle dans la basilique B, l’abandon de la construction de cette église en raison de la diminution des moyens financiers et surtout humains qui pouvaient lui être consacrés, et le déclin de la forme urbaine de la vie collective qui ne correspondait plus aux besoins d’une population devenue moins nombreuse. (shrink)

"--Brian Greene, Columbia University "This book includes material that is intellectually innovative and comes as a surprise even to specialists in the field.

Originally published in 1963, this classic book is a rethinking of the history of Western political philosophy. Charles N. R. McCoy contrasts classical-medieval principles against the "hypotheses" at the root of modern liberalism and modern conservativism. In Part I, "The Classical Christian Tradition from Plato to Aquinas," the author lays the foundation for a philosophical "structure" capable of producing "constitutional liberty." Part II, "The Modern Theory of Politics from Machiavelli to Marx," attempts to show, beginning with Machiavelli, the reversal and (...) destruction of the pre-modern "structure" postulated in Part I. McCoy stresses the great contributions of Aristotle to political thought found in his more familiar Ethics and Politics, but also includes key insights drawn from Metaphysics and Physics. These contributions are developed and perfected, McCoy argues, by Augustine and Aquinas. Two other important features include McCoy's epistemological insights into Plato's work that will be new to many readers and the author's juxtaposition of traditional natural law with "the modernized theory of natural law." The modern account of autonomous natural law, in McCoy's view, helps explain the totalitarian direction of key aspects of modern political thought. This classic volume on the origins of modern philosophical thought remains a standard in the field. (shrink)

Juzʼ 1. al-Falsafah al-Yūnānīyah minṬālīs ilá Aflāṭūn al-Ṭabʻah 2. 1965 -- juzʼ 2. Arisṭū. 1966 -- juzʼ 6. al-Falsafah al-ḥadīthah. al-Ṭabʻah 1. 1969 --.

Vers la fin du vie s.apr. J.‑C., le forum de Philippes est devenu une place de village, en fort contraste avec l’intense activité de construction d’églises qu’avait connue le centre de la ville dans la première moitié du siècle. Ce retour à la ruralité s’inscrit dans un courant plus général qui affecte alors les Balkans, mais la présente note étudie l’hypothèse que l’épidémie dite « peste de Justinien » a eu un fort impact à Philippes. Une vague connue à Constantinople (...) en 573‑574 a atteint Thessalonique en juillet 586 et a dû passer par Philippes. Ce facteur qui n’a pas été invoqué jusqu’ici pourrait expliquer les enterrements en masse très mal connus et mal datés observés par Paul Lemerle dans la basilique B, l’abandon de la construction de cette église en raison de la diminution des moyens financiers et surtout humains qui pouvaient lui être consacrés, et le déclin de la forme urbaine de la vie collective qui ne correspondait plus aux besoins d’une population devenue moins nombreuse. (shrink)

Articles, chiefly on Islamic philosophy.

This paper answers the title question, “Yes,” on both counts. The first part of the paper argues that modern liberals are socialists, and the second part argues that they are also social democrats. The main idea behind the first argument is that the state has effectively taken control of the incidents of ownership through its taxation, spending, and regulatory policies. The main idea behind the second argument is that the institutions of social democracy are replicated by the institutions favored by (...) modern American liberalism. Specifically, the takeover of the American healthcare system, Social Security, employers' mandatory contributions to unemployment insurance, and workers' compensation insurance replicate the institutions of social democracy. (shrink)

To understand the distinctive characteristics of the institutions of law, one needs to understand the idea of law. Understanding the nature of law is not ultimately a matter of achieving a careful description of social practices but a matter of grasping the idea towards which those practices must be understood as oriented. The idea of law is the focal point that enables us to make coherent sense of the otherwise diverse features of practice, but it is not itself a matter (...) of observable practice. It resembles a notional point in space that enables us to grasp the relationship between various parts of a complex drawing, although in itself it forms no part of the drawing. But how is such an idea to be investigated? We expect a clear understanding of the idea of law to explain our settled understandings about what will and will not count as an instance of legal ordering. We expect it, in other words, to explain some at least of the minimum conditions for applicability of the idea. But, since the idea of law is invoked within the practices of law, we also expect a philosophical understanding of that idea to clarify its role in guiding and orienting practice, and not simply in describing practice. Although the practices of law are oriented towards the idea of law, that idea is not straightforwardly available to be read in the surface appearance of the practices. For such practices, while involving systematic appeal to the idea of law, operate for the most part on the basis of that unreflective conformity that assists the stable functioning of most human institutions. Can we begin by identifying a "minimum specification" of the concept of law, in the form of a set of conditions without which nothing could count as law at all? From such a minimum specification, can we proceed in some orderly and intellectually defensible way towards "later phases" of the concept, with their "qualitative changes as well as additions and complications"? The possibility is worth exploring, however unfashionable may be the philosophical viewpoint from which it springs. Fuller's famous story of Rex, and his failed attempts to enact law, identifies the minimum conditions that something must satisfy in order to count as an instance of law. Fuller's theory becomes interesting when he proceeds to demonstrate that the eight desiderata (identified as minimum conditions), when taken collectively, be regarded as a guiding ideal for legal thought: the ideal that we usually label "the rule of law". Fuller claimed that his eight requirements represent an "inner morality of law". Hart's critique of Fuller appeared to suggest that the moral value of compliance with the eight requirements is wholly contingent upon the law's content, and that the eight requirements are more akin to precepts of efficiency than to moral standards. This criticism has been widely endorsed as correct. In fact, the criticism is not correct. The eight requirements are not principles of efficacy, but (when taken together) represent a moral ideal for legal systems. Fuller never really succeeded in giving a clear explanation of the moral status of his eight requirements. I argue that Fuller's eight desiderata represent an intrinsically moral ideal that we may call "freedom as independence from the power of another". This is the aspect of freedom that distinguishes the slave from the free man. My theory seeks to establish the existence of a very tight and necessary connection between law and morality. Positivists will find it impossible to deny that governance by law involves some degree of compliance with Fuller's eight requirements, and that such compliance necessarily involves the realisation of some degree of freedom as independence. If they are tempted to deny that freedom as independence is a distinct aspect of freedom, they must also argue that connections between slavery and the lack of freedom are purely contingent. If they accept that the lack of freedom as independece is what makes a slave a slave, but they deny that freedom as indepenence is a moral value, they must say that there is nothing intrinsically morally wrong with slavery: the moral wrongness of slavery would then have to be seen as stemming from purely contingent features of the slave's position. The value of freedom as independence may be thin. But it is real, it is genuinely valuable, and it is tightly connected to the existence of law. (shrink)