Personal reflections on the author's life, religion, and the current state of the world.

Gravestones and inscription stones, which are among the oldest indicators of the phenomenon of death engraved in the public memory with images and rituals, are the ancient interpreters of the consciousness of death, which is the redemption of human beings as conscious beings. The phenomenon of death or dying, which was domesticated through a natural spirituality in antiquity, and a monotheistic religiosity in the Middle Ages, loses its spirituality by becoming profaned in the hands of consumer culture and is brutalized (...) today in terms of lifestyle by being cut off from existence in positivist paradigm in epistemological terms. The study deals with the secular perception of death and the individual and social crises caused by this perception in the context of tradition and modernity. The purpose of the study is to draw attention to the spread of natural and materialist assumptions in the perception of death and the strengthening of the profane elements in mourning ceremonies and to make sense of the traces left by this process in the individual and society. It is seen in the study that the efforts to cover up and intimidate the deceased and the subject of loss bring existential crises, alienation, and violence against oneself or others. On the other hand, it is also understood that it is not a coincidence that the traces of the culture of reconciliation built between death and life by the traditional perception of death in the countryside as an alternative perception faced. The study has been conducted with the document analysis design method, which is a qualitative research type. The approaches to the phenomenon of death have been subjected to a chronological literature reading in the study, and the diagnoses of the 21st century attitudes of the death perception, which were reached by going back to early days, were tested in historical and semiotics terms with the films Making Ships from Watermelon Shell (2004) and Shattered (2021), which were chosen to represent two different paradigms as documentary data. The study is important in that it examined the changing perception of death and the culture of mourning in detail and created a current topography and contributes to the studies of the sociology of death, which is still a fresh field. (shrink)

La 4e de couverture indique : "Ce qui se passe, se produit ou arrive et qui présente une certaine importance pour les hommes " : pareille définition, en raison de son manque de rigueur scientifique, ne saurait satisfaire l'auteur de cet ouvrage. Le grand événement y est présenté comme une notion susceptible de faire l'objet d'une approche authentiquement épistémologique. Rejetée du système scientifique de façon tapageuse, hâtive et passionnelle durant la majeure partie du XXe siècle par contagion disciplinaire en dépit (...) du réel tourmenté de cette période, la notion de grand événement a été réhabilitée à la faveur de Mai 1968 et des récentes découvertes des sciences dites exactes, mais avec une certaine méfiance voire une certaine honte et sans que l'on en ait tiré toutes les conséquences. L'auteur se prononce en faveur d'une prise en considération affirmée et effective de cette notion intrinsèquement révolutionnaire qui apparaît, à plus d'un titre, comme le trublion de l'ordre scientifique établi. Il se risque même à préconiser la création d'une science transversale dont le grand événement constituerait l'objet. Son approche se situe à la croisée des recherches sur le travail de mémoire et sur le retour du présent qui animent la réflexion de ce changement de siècle et de millénaire. Cette provocation épistémologique interpellera tous ceux qui, à un titre ou à un autre, ont été ou sont confrontés aux grands événements : historiens, journalistes, politologues, diplomates, juristes... acteurs et spectateurs.". (shrink)

Résumé Un fils d’opposant syrien de longue date raconte comment on suit depuis la France par les réseaux, ce qui est devenu peu à peu une guerre civile, à laquelle seul le rapport de forces des armes apportera un point final.

Mīr Zāhid's glosses on al-Dawwānī's commentary on al-Suhrawardī's Hayākil al-nūr on Islamic philosophy.

Philosophy, Islamic; Shiites; early works to 1800.

Tanrı tasavvuru, İslam düşünce tarihinin en temel problemlerinden biri kabul edilmektedir. Tanrı’nın aşkın varlığı, O’nun standart kalıplarla tanımlanmasını olanaksız kılmaktadır. İlahi olanla beşeri olanın iletişimi ve etkileşimi, yapısal farklılık bakımından bir takım sorunları da beraberinde getirmektedir. Bu sorunlardan biri de insan biçimci Tanrı tasarımıdır. Bu tasarım, dinlerin ve felsefenin çözümlemesi gereken önemli bir mesele olarak önümüzde durmaktadır. Biz de Orta Çağ’ın önde gelen dinler ve felsefe tarihçisi, aynı zamanda da kelâm bilgini Şehristânî’nin bu meseleyi nasıl aktardığını, analiz ettiğini ve meselenin (...) çözümüne ilişkin hangi önerilerde bulunduğunu araştırdık. Bu çalışma sayesinde kurumsal anlamda mensupları ve eserleri neredeyse yok olmuş ekollerin görüş ve yöntemleri güvenilir bir şekilde ortaya konularak düşünce tarihi bir boyutuyla aydınlanmış olacaktır. Şehristânî, ne Tanrı’nın mahlûkata ne de mahlûkatın Tanrı’ya benzeyebileceğini savunmaktadır. Dolayısıyla ona göre Tanrı; cevher, cisim, araz, uzay-zamana bağımlı, arazları kabule elverişli ve yaratıklara mahal olamaz. O, Gulât-ı Şîa’nın Tanrı konusunda iki tür teşbih/benzetme yaptığını aktarmaktadır: Birincisi, yaratanı yaratılana; ikincisi ise yaratılanı yaratana benzetmektir. Bu ifade, ne Tanrı’da yaratılış emaresi ne de mahlûkatta ulûhiyet vasfı bulunabileceğine dikkat çekmektedir. O’na göre Gulât-ı Şîa, bu görüşlerinde gayr-i İslami inanç ve ideolojilerin etkisinde kalmıştır. Şehristânî, kimi Kerrâmiyye mensuplarını da Tanrı’yı cevher ve cisim olarak nitelendirmekle itham etmektedir. İslâm düşüncesinin henüz erken dönemlerinde terminolojik bir ittifakın oluşmaması ilerleyen dönemlerde böylesi tartışmalara kapı aralamıştır. Ayrıca Şehristânî, onların Tanrı’nın zâtını hâdis şeylere mahal olarak konumlandırdığını da iddia etmektedir. Oysaki Kerrâmiyye, Tanrı’nın zâtında sonradan ortaya çıkan şeyler/havâdis ile ezeli sıfatlar arasında bir ayrım yapmakta ve sonradan ortaya çıkan şeyleri “ilahi sıfat” olarak değil, hâlikiyyet, mürîdiyyet ve mütekellimiyyet gibi kavramlarla nitelendirmiştir. Nihayetinde Şehristânî, Kerrâmiyye’nin söylemlerini tevil kabul etmeyecek katı antropomorfik ifadeler olarak nitelendirmektedir. (shrink)

Resumen En este artículo analizaremos, a través de una serie de actividades diseñadas para implementar en el aula, el modo en el que un grupo de jóvenes gallegos co-construyen el conocimiento metalingüístico y metapragmático acerca de las diferentes variedades locales del español y gallego. La exposición de su trayectoria biográfica permite que afloren diversos saberes y conocimientos metalingüísticos que los estudiantes han ido adquiriendo a lo largo de su escolarización y, además, surgen diversas categorizaciones sobre lenguas y variedades que ponen (...) de manifiesto sus ideologías lingüísticas, pp. 157–174). A través del análisis de las prácticas metalingüísticas y metapragmáticas comprobaremos cómo se reproducen las ideologías lingüísticas de estos jóvenes; por una parte, las ideologías de la institución académica y escolar; y por otra, las ideologías lingüísticas de los jóvenes presentes en el aula, en donde etiquetan, clasifican y establecen jerarquizaciones y valoraciones de su repertorio comunicativo. Finalmente, se comprueba cómo las diferentes variedades del español y del gallego actúan como índices de identidad social diferente de la reconocida en el ámbito institucional y académico, con distintos valores en el mercado lingüístico. (shrink)

Résumé Je me propose de faire un bref aperçu des traductions bulgares de l’œuvre de Condorcet : son nom apparaît au début du XXe siècle grâce à la traduction de l’Esquisse d’un tableau historique des progrès de l’esprit humain par le juriste Tzvetan Vassilev Poupechkov. L’œuvre est à nouveau publiée dans les années 1940 pour répondre aux besoins idéologiques des milieux socialistes et communistes. L’article s’emploie à définir les motifs du traducteur bulgare Dimităr Ivanov Polyanov (1876-1953), poète « du prolétariat (...) » éduqué en France, et à éclairer l’intérêt des éditeurs et des chercheurs des deux dernières décennies pour l’œuvre de Condorcet. (shrink)

The aestheticization of everyday life is a multidimensional socio-cultural phenomenon. The study of the history of everyday life is today one of the most relevant areas of modern science.This research aims to identify the origins of the process of aestheticization of everyday life in Modern times and the expansion of time boundaries beyond its philosophical understanding in the XVIII century. The purpose of the study is to analyze the historical material of the XVII century, demonstrating that the processes of aestheticization (...) and theatricalization of everyday life took place at this time. In France of the XVII century, there are all conditions for the process of aestheticization and theatricalization of everyday life. The process of socialization of elites is completed by the middle of the XVII century, a new aesthetic taste and aesthetic ideal is being formed, which can be transferred to the subject-spatial environment, art is being institutionalized and the luxury industry is emerging. In the XVII century, we see not only the artistic and aesthetic design of the subject-spatial environment, but also an absolutely obvious expansion of artistic life beyond art, when everyday life is likened to art, bodily needs such as sleep, nutrition, toilet are aestheticized and dramatized. There was also a change in the canons of behavior and appearance under the influence of a new aesthetic ideal. The process of aestheticization in the XVII century was not of a mass nature, remaining elitist and affecting only the social elite. However, the model or mechanism of the aestheticization of everyday life, created in the XVII century, persists for the next centuries, spread across Europe and reach Russia. (shrink)

On Sir Muhammad Iqbal, 1877-1938, Urdu poet.

Islamic ethics. ; Christian ethics. ; Ethics, Comparative.

Collected lectures of the author on Sufism and Islamic philosophy.