In this paper, the contradiction between freedom and dependence which are the concept included within philosophy of education of Rousseau will be examined. Rousseau asserts that humans who are inherently good are corrupted by the social institutions and seeks for a method of bringing up a good person. However the issue which he ignores while seeking for a method is the relation between tutor and pupil. Rousseau who intends to bring up free and good person cannot save the pupil from the bonds of slavery which he asserts to be adopted in the process of socialization. This side of Rousseau’s educational model will be explained in this study.

In this article, which is written in order to study the treatments of the virtue-oriented ethics concern of the Ancient Age into various cultures, geographies and eras, and the dramatic impact of the paradigm on the concept of justice, the analogy between the virtue inherited from Aristotle and the way of thinking of Nasîruddin Tusî, Kinalizâde Ali and Alasdair MacIntyre. It is questioned that how Tusî and Kinalizâde adapted the virtues into Islamic ethics and possibilities of “re-adoption of the virtue ethics” of MacIntyre; and what it is possible to melt the contemporary and Aristotelian virtues into one pot.

In this paper, I focused on an examination of the relationship between the critic of technology and homelesness of human being as a problem in Heidegger’s philosophy. I argue that technology and homelessness of human being needs to be dealt with in their relation to the metaphysical thinking through which history of western philosophy has been totally dominated. For, these two distinguished problems are the offsprings of western metaphysical thinking. Thus, both the problem of technology and homelessness can be best understood in terms of basic Heideggerian concepts such as the abondenment of metaphysical thinking, asking the question of Being anew, and finally thinking as thinking on Being.

In this paper it has been discussed the problems arise from the definition of miracle which take place in some religious and philosophical texts. The definitions particularly quoted from David Hume’s texts and Islamic resources. The problems discussed in two titles. First problem is the possibility of miracle as a historical event. The other is the possibility of miracle as “the law of nature”. Here we discussed particularly the “law” and the “violation of law”.

Foucault, a prominent philosopher of the twenteeth century, had quite on impact on philosophy, politics, history, sociology, literature, art and so on. Foucault’s works were translated into Turkish in the late 1980s and more frequently in the 1990s and in the early 2000’s, they were almost complete. Foucault, who is frequently referred in Turkish thought world, has been translation book, article and test subject fort the last two decades. Foucault entrance to Turkish literature shows parallelism with postmodernism debate in Turkish philosophy. The purpose of this bibliography is to make on inventory for Foucault’s works translated into Turkish and works and writings and about him, in order to provide convenience for the people who study Foucault.

Heidegger’s most important and distinguished feature from the other philosophers, to us, is his linguistic analysis when he explain his ideas and his putting forward conceptual innovations. The word Dasein that Heidegger used it as a synonym for "human entity" and settled it in the basis of his ontology is one of those terms, possibly the most important one. Dasein is ground, meaning and end of Being. Besides, it is an incomplete Being. It only can reach its totality and completeness with death. Thus, Heidegger sometimes called it as sum moribundus (I am in dying). In this study, we try to examine the nature of its possibility to get its identity as a being-toward death. And in this context, we try to take up its relation with Cartesian subject (cogito sum).

In this article, the main focus is to delve into the different and contentious meanings of community as a distinguished mode of social organization by appealing to two distinguished thinkers: Ferdinand Tönnies and John Dewey. The idea of community can be read as a resistance point against the dissolution of communal life answering the loss of our sense of connectedness, but it maintains the oppression of the individual for the sake of community as well. In order to grasp these various aspects of community, at first, I will turn back to the idea of community as it is explained in Tönnies’s work, Community and Society, in relation to Dewey’s Public and its Problems and then I will ask if the utopian communities failed as Marx proposed or they have still something to tell us. In conclusion, I will take up utopian experiments and the contribution of Afro-Americans’ experiences to the idea of community. In doing so, I aim at pointing out whether we find a historical ground for Dewey’s identification of community with democracy. For he is reluctant to give us a ready-made prescription.