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The ideas of aesthetics and genius in Kant's philosophy
No full textBu çalışma Kant'ın estetik ideleri ile akıl idelerinin benzer ya da birbirlerine evrilemeyeceğini deha kavramı bağlamında ortaya koymaktadır. Çalışmanın ilk bölümünde; Kant estetiğinin temel kavramlarından olan 'güzel'in eleştirisi yapılmış ve 'beğeni'nin özne ve nesne açısından nasıl gerçekleştiği ifade edilmiştir. İkinci bölümde ise, Kant'ın güzel, iyi ve yüce olarak ayırdığı estetik yargılar ve bu yargıların deneyim türleri açıklanmıştır. Güzelden duyulan hoşlanmanın herkes tarafından kabul edilmesinin, güzelin içkin tümelliğinden kaynaklandığı analiz edildikten sonra ise güzelin yargılandığı yeti olan, yargı gücü ve işlevi anlatılacaktır. Daha sonra güzelden duyulan hoşlanmanın herkes tarafından iletilebilirliğini sağlayan ortak duyu becerisine yer verilecektir. Kant'ın nesneleri güzel ve yüce olarak ayırmasından hareketle yüce duygusu son başlık altında açıklanacaktır. Çalışmanın üçüncü bölümünde ise, ilk olarak dehanın özellikleri tanımlanacaktır. Sonra deha ve ürettiği sanat, sanat eserinin yargılanmasında görev alan beğeni ve deha ilişkisi ifade edilecektir. Dehanın ürettiği sanat eseri ve sanat eserinde somutlaşan estetik idelere değinildikten sonra estetik ideler ve aklın ideleri mukayese edilmiştir. Sadece sanat alanında geçerli olan estetik ideler ve duyulur üstünü anlamlandıran akıl ideleri farklı ideler olup herhangi bir noktada birbirlerine evrilebilmeleri mümkün olmayan idelerdir.This study reveals that the aesthetic ideas of Kant and the ideas of reason cannot be similar or evolve into each other in the context of the concept of genius. In the first part of the study, the critique of 'beautiful', which is one of the basic concepts of Kant's aesthetics, is made and how 'liking' occurs in terms of subject and object is expressed. In the second chapter, the aesthetic judgments that Kant distinguishes between the beautiful, the good and the sublime and the types of experience of these judgments are explained. After analyzing that the acceptance of the liking for the beautiful by everyone is due to the inherent integrity of the beautiful, the power and function of the judgment, which is the power by which the beautiful is judged, is explained. Then the common sense skill is included, which ensures that the pleasure for the beautiful can be transmitted by everyone. Proceeding from the fact that Kant distinguishes objects as beautiful and sublime, the feeling of the sublime is described under the last title. In the third part of the study, on the other hand, the characteristics of genius are defined first. Then the relationship between genius and the art it produces, the appreciation and genius involved in judging a work of art are expressed. After referring to the work of art produced by genius and the aesthetic ideas embodied in the work of art, the aesthetic ideas and the ideas of reason are compared. The aesthetic ideas that apply only in the field of art and the ideas of reason that make sense of the audible are different ideas and ideas that cannot evolve into each other at any point
The remarks of Sayf al-din al- Âmidi regarding the afterlife
No full textÂhiret hayatı, teologlar ve filozofların en çok tartıştığı konuların başında gelmektedir. İslâm düşünce sisteminde bu hayata dair ortaya çıkan aklî problemler araştırılıp çözümlenmeye çalışılmıştır. Bu noktada akıl-nakil sentezini amaçlayan müteahhir kelâmcıların âhiret anlayışları önem arz etmektedir. Çalışmamızda âhiret konularını detaylı ve etraflıca ele alan müteahhir dönemin önemli isimlerinden olan Seyfüddîn el-Âmidî mercek altına alınmıştır. Çalışmamızda kabir hayatı, yeniden diriliş konusu bağlamında iadenin imkânı, cismânî ve nefsânî diriliş ve ruh-beden ilişkisi irdelenmiştir. Âhiretin diğer evreleri olan hesap, amel defteri, mîzan, sırat ve kevser konuları incelenmiştir. Cennet ve cehennemin yaratılmışlığı ve Hz. Âdem'in meskûn olduğu cennetin mâhiyeti tartışması ele alınmıştır. Ayrıca âhiretin asıl gayesi olan ve mükelleflerin inanç ve davranışlarının bir karşılık bulmasını ifade eden mükâfat ve ceza konusu ele alınmış, mükâfat ve cezanın aklî zorunluluğu, büyük günah işleyenin tövbe etmeden affedilmesinin imkânı, şefaat ve ihbât-tekfir konuları araştırılmıştır. Âmidî, kabir hayatının dünya hayatıyla paralel olmadığını ve kendine özgü koşullara sahip olduğunu savunmuştur. Mutlak anlamda ma'dûmûn iadesinin imkânını savunmuş ve referans olarak ilk yaratılışı göstermiştir. Cevher ruhun ölümsüzlüğünü kabul etmekle birlikte ruh-beden bütünlüğünü savunarak dirilişin hem cismânî hem de nefsânî olacağını benimsemiştir. Âhiret evrelerinin temellendirilmesinde nakli esas almıştır. Aklen mümkün olan bu konuların te'vil edilmemesi gerektiğini savunmuştur. Mükelleflerin mükâfat ve cezasının aklî zorunluluğunu reddederek Allah'a vücûbiyetin nispet edilemeyeceğini ifade etmiştir. Bu bağlamda Allah'ın, büyük günah işleyip tövbe etmeyen mükellefleri affedebileceğini, şefaat edilmelerine izin verebileceğini savunmuştur. Âmidî, genel itibariyle Eş'arî çizgiyi takip etmiştir.Afterlife is of the most discussed topics by theologians and philosophers. In Islamic system of thought, intelectual problems that rise regarding earthly life were investigated and tried to be solved. At this point, mutaakhkhir theologians' understanding of Afterlife, who aim to arrive at a synthesis of reason-narration duality, is of importance. In our study, Sayf al-Din al- Amidi, of the important names of the mutaakhkhir period, who dealt with issues pointing to Afterlife thoroughly and in detail, was focused on closely. In our study, life in grave, possibility of restore in the context of the issue of resurrection, corporeal and spiritual resurrection, and soul-body relationship were examined. The other phases of Afterlife, the reckoning, the book of deeds, the scale (mizan), Al-?ira? (the bridge leading to Paradise) and (pool of) kawthar are examined. Creation of Paradise and Hell and discussion of the nature of Paradise in which Prophet Adam was located are discussed. In addition, subject of reward and punishment, which contains the main purpose of Afterlife and which expresses the reciprocation of beliefs and behaviors of obligants, has been discussed, and furthermore, intelectual necessity of reward and punishment, possibility of pardoning major sinners without repentance, intercession, and the terms ihbat and takfir have been investigated. Al- Amidi argued that life in grave is not parallel to life of this world, and that it has unique conditions. He defended the possibility of restoring of the ma'dum (existence) in the absolute sense and showed the first creation as a reference. While accepting immortality of soul, which is the substance, he defended soul-body integrity and adopted that resurrection would be both bodily and spiritual. He based his thought on naql (narrations) in grounding the stages of Afterlife. He argued that these issues, which are possible by reason, should not be interpreted. He rejected intelectual necessity of reward and punishment over obligants, and stated that necessity cannot be attributed to Allah. In this context, he argued that Allah may forgive obligants who committed major sins and did not repent, and may allow them to receive intercession with Allah. Al- Amidi generally followed Ash'ari line except for some issues
Mardin Lockdown Experience: Strategies for a more Tolerant Urban Development
No full textThe COVID-19 crises created a drastic confrontation with our urban, and housing environments. Locked up in our houses, we realized what basics make a living environment healthy in both the physiological and psychological sense: accessibility to fresh air, sunlight, food, natural resources, and social network even in a limited sense. Thus, the necessity of living in urban environments providing for these basics has now become more apparent. The processes of city-making therefore need to be reconsidered to generate urban systems tolerant
enough to sustain the basics of living under certain restrictions. In this context, this chapter examines two very different parts of the city of Mardin, Turkey, one modern and one traditional, and how they dealt with the first wave of the pandemic. A social, spatial and economic comparison of these two parts through their efficiency in dealing with the COVID-19 crises presents us with some key features to be involved in more tolerant future urban development strategies
2. Cengiz, Yunus, “Ahval Teorisi”, İslam Düşüncesinde Teoriler I Meta-Fizik 2. Cilt, Ketebe Yayınları, İstanbul, 2021, s. 980-994.
No full text2. Cengiz, Yunus, “Ahval Teorisi”, İslam Düşüncesinde Teoriler I Meta-Fizik 2. Cilt, Ketebe Yayınları, İstanbul, 2021, s. 980-994.2. Cengiz, Yunus, “Ahval Teorisi”, İslam Düşüncesinde Teoriler I Meta-Fizik 2. Cilt, Ketebe Yayınları, İstanbul, 2021, s. 980-994
Evin Pandemi Hali: Gündelik Pratikler, Hanehalkı İlişkileri Ve Zaman
No full textPandemic has brought a radical change in the daily lives of the individuals. Distinction between work and home has disappeared for many professional groups, and as a result home has become “the space of action” of the new practices, in other words, the “space of everything”. Although the changes of activities in the public space and the age range restrictions directly affected the way and duration of the old/routines in the house, the extent of their reflection on the space and also on the household relations remains unknown. The aim of this study is to analyze the changing relationships within domestic environments in the context of everyday practices and household relationality, with their organic and dynamic structures. To provide an analysis, in-depth individual interviews were conducted in 2020-May with three women living in different cities, who continued their work in home-office setting over the three months of quarantine. Larger households were preferred in order to interpret household relations. Based on the the daily life narratives of the interviewees (1)practice/time and (2)movement diagrams were created, regarding both the pre-pandemic and the pandemic process. Practice/time diagrams makes visible how much time was spent on a daily basis on which practices. Movement diagrams, on the other hand, reveals which spaces were used in what way, household encounters, least/most used areas, and domestic boundaries. These diagrams are valuable for questioning the patterns of home and discourses such as “life fits into the home” and enables a multi-faceted evaluation of differences and similarities in lived and embodied experiences in the domestic environment
MITIGATION OF HARMONIC DISTORTION IN A THREE-PHASE FULL-WAVE CONTROLLED RECTIFIER
No full textNon-linear loads that increasing use of with the development of technology, caused disorders in the sinusoidal form of current and voltage signals. Non-linear waveform contains harmonic components. These harmonic components occur in integer multiples of the main components (50 Hz), such as 150Hz, 250Hz, 350Hz and 750Hz are the 3rd 5th, 7th,.., and 15th harmonic components of a 50Hz fundamental waveform. Harmonic distortion is generally caused by a nonlinear waveform in electrical power systems networks. Harmonic components in the power system will cause in the following hazards at electricity networks
The Theological Background of Syriac Illustrated Manuscripts With Canon Tablets in the Late Antiquity
No full textMakalenin konusu, Rabbula, Syr.33 ve Diyr.339 olarak bilinen Süryanice yazılmış kanon tablolu ve resimli 6. yüzyıl tarihli el yazmalarıdır. Bu üç nüsha, günümüze gelen en erken tarihli kanon tablolu resimli İncil el yazmalarıdır. İlki 4. yüzyılda, Kaeisareialı Eusebios (MS 260-339) tarafından Yunanca tasarlanmış kanon tabloları düzeni, daha sonra çeşitli dillere tercüme edilmiştir. Söz konusu el yazma türünden, günümüze gelebilen en erken tarihli resimli nüshalar Süryanicedir. Bir tür oldukları görülen bu el yazmaları Erken Dönem Hıristiyanlığının önemli kültür mirasıdır. Ayrıca ele alınan Kanonik İnciller, Süryani Kilisesi'nin sanatsal hünerini temsil etmesi ve resme yaklaşımını göstermesi bakımından incelenmeye değerdir.
Çalışmada, öncelikle Geç Antik Çağ’da Süryani Hıristiyan cemaatinin merkezi Roma Kilisesi’nden ayrılmasına ve Doğu ile Batı Süryani Kilisesi olarak bölünmesine sebep olan teolojik tartışmalara değinilecektir. Bu bağlamda Süryani Kilisesi’nin yaklaşımı ve söz konusu üç el yazmasının üretiminde hâkim olan teolojik anlayışın saptanması amaçlanmaktadır
Gelişmekte Olan Ülkelerde İktisat Politikası Uygulamaları
No full textİktisat politikası, makroekonomik dengesizliklerin hangi yönde ve nasıl değiştirileceğine ilişkin yaklaşımları içeren bilim dalıdır
PANDEMIC STATE OF HOME: EVERYDAY PRACTICES, HOUSEHOLD RELATIONS AND TIME
No full textPandemic has brought a radical change in the daily lives of the individuals. Distinction between work and home has disappeared for many professional groups, and as a result home has become “the space of action” of the new practices, in other words, the “space of everything”. Although the changes of activities in the public space and the age range restrictions directly affected the way and duration of the old/routines in the house, the extent of their reflection on the space and also on the household relations remains unknown. The aim of this study is to analyze the changing relationships within domestic environments in the context of everyday practices and household relationality, with their organic and dynamic structures. To provide an analysis, in-depth individual interviews were conducted in 2020-May with three women living in different cities, who continued their work in home-office setting over the three months of quarantine. Larger households were preferred in order to interpret household relations. Based on the the daily life narratives of the interviewees (1)practice/time and (2)movement diagrams were created, regarding both the pre-pandemic and the pandemic process. Practice/time diagrams makes visible how much time was spent on a daily basis on which practices. Movement diagrams, on the other hand, reveals which spaces were used in what way, household encounters, least/most used areas, and domestic boundaries. These diagrams are valuable for questioning the patterns of home and discourses such as “life fits into the home” and enables a multi- faceted evaluation of differences and similarities in lived and embodied experiences in the domestic environment
A TRANSLATION FROM ARABIC TO FELLIHI AND KURDISH GARSHUNI IN THE EDUARD SACHAU’S COLLECTION (THE ONE HUNDRED SIXTY SECOND STORY OF ARABIAN NIGHTS)
No full textFellîhî devokeke zimanê Siryanîya rojhilat
(Sûrat) e ku li gorî Jeremias Schamir (Yeremya
Şamîr 1821-1906) ew ji aliyê şênîyên devdora
Eynkawaya Hewlêrê û mintiqeya Mûsilê ve tê
axaftin. Jeremias Schamir keşîşek e ku di sedsala
19an de li devera Musilê jiyaye û mustensîxê gelek
destxetên Gerşûnî (navê metnên zimanê bîyanî
yên bi alfabeya Siryanî hatine nivîsîn) ye. Schamir
ji bo rojhilatnasê Almanî Eduard Sachau (1845-
1930) xebitîye û gelek destxetên Fellîhî, Erebî û
Kurdî (Gerşûnî) îstinsax kirine û ji Sachau re şandine.
Yek ji van destxetan bi navê Sachau 200 li
Pirtûkxaneya Eyaletî ya Berlînê-Mîrateya Çandî
ya Prûsyayê (Staatsbibliothek zu Berlin-Preußischer
Kulturbesitz) di nav koleksîyona Destxetên
Rojhilat (Orientalische Handschriften) de hatiye
qeydkirin. Di vê destxetê de digel ferhengokeke
rêzimanî ya Erebî-Fellîhî-Kurdî çend hîkayet,
çîrok, destan û kilam jî cih digirin. Di vê xebata
me de em ê ji wan hîkayetan, a bi navê Şebê Şêst û
Dû-Ji Çîroka Hezar Şeb û Şebek bixebitin ku weku
wergera ji Erebî bo Fellîhî û Kurdî hatiye kirin. Ev
destxet bi tevahî ji 66 wereqan pêk tê ku çîroka
navborî ji wereqa 29v dest pê dike heya wereqa
33r dewam dike. Digel nasandina vê destxetê, di
vê lêkolînê de çîroka me ya navborî hatiye latînîzekirin
jî. Ji bilî wê, berawirdkirina vê çîrokê bi ya
Erebî û wergerên din ên îroyîn re jî hatiye kirin. Di
encama vê xebatê de wergereke ji zimanên bîyanî
bo Kurdî ya ku di sala 1883yan de hatiye kirin,
peyda bû û bi lêkolîneran re hat parvekirin.According to Jeremias Schamir (1821-1906),
Fellihi is an Eastern Syriac (Surat) dialect spoken
by the people around Mosul and Ainkawa in Erbil.
Jeremias Schamir is a priest who lived in the
Mosul area in the 19th century and is the scribal
of many Garshuni (the names of foreign language
texts written in the Syriac caligraphy) manuscripts.
Schamir worked for the German orientalist Eduard
Sachau (1845-1930) and copied many of the Fellihi,
Arabic and Kurdish (Garshuni) manuscripts
and sent them to Sachau. One of these manuscripts,
the Sachau 200, is listed in the Collection
of Orientalische Handschriften in the Berlin State
Library-Prussian Cultural Heritage (Staatsbibliothek
zu Berlin-Preußischer Kulturbesitz). This manuscript
includes a number of stories, tales, songs
and epics along with an Arabic-Fellihi-Kurdish
grammatical dictionary. In this work we will work
on one of those stories, called Şebê Şêst û Dû-Ji
Çîroka Hezar Şeb û Şebek, which has been translated
from Arabic into Fellihi and Kurdish. This manuscript
consists entirely of 66 leaves and the story
in question is between leaf 29v and leaf 33r. With
the introduction of this handbook, in this study our
aforementioned story has been Latinized as well
as updated in the language of today. In addition,
this story was compared to Arabic and other modern
translations. As a result of this work, a translation
from a foreign language into Kurdish which
was done in 1883, was published and shared with
researchers