Postmodernism actually refers to the critical changes, a structural renewal or transfiguration into different patterns as a result of the historical, social, economic, philosophical and theological transformations that emerged after Modernity. In this sense, the Jewish theological reason in the Postmodern period, wants to reflect the validity of a Postmodern view to a pluralistic world by means of basically liberal, flexible, non-conservative and sometimes nonOrthodox views. Here in this article, we will evaluate the transition process from Jewish reason, which is kneaded by traditional as well as modern thought to the Jewish reason in the Postmodern period, the Hermeneutics of the theological reason shaped in the triangle of particularly revelation, covenant and synagogue centered- cults and the Jewish theology reconciled with the Postmodern mind.

In the Ottoman Empire, “education” started to be seen as a branch of science with the advent of the Tanzimat period. In accordance with this understanding, a rapid increase has been observed in the number of publications, copyrights and translated works on educational science. In these works, subjects such as teacher, student, education, teaching, teaching principles and methods, educational administration and the basic characteristics of the teaching profession are outlined. It has been determined that some of the authors/ educators in the field of Educational Science put/try to put their theoretical knowledge into practice. One of these educators is Abdullah Vehbi Bey, who worked as a teacher in Trabzon Darülmuallimini [Teacher Training School]. Abdullah Vehbi Bey, in 1315 (1898/1899), wrote the work titled “Usûl-i Ibtidaî yahut Muallimlere Rehnümâ”, which was printed as 31 pages in the Serasi Printing House in Trabzon. Our study is based on this work of Abdullah Vehbi Bey. With this study, it has been found that the ideas/subjects expressed in the work of Abdullah Vehbi Bey (student psychology, developmental psychology, basic features of the teaching profession, teaching principles and methods, teaching technologies, classroom management, etc.) are still up to date in today’s educational understanding.

The unity of God in the Islam is defined as “tawhid”. In this respect, in the Qur’an it is mentioned that Jews deviated from this belief and developed an understanding of god which is contrary to the monotheism. This approach of the Qur’an has formed the basis of Muslims’ perspectives on Judaism. In that regard, the main issue that Muslims criticize is the Jews’ perception of god. Clearly, the main point of these criticisms is the belief of Allah as one and only true God in Islam as it is clearly stated that nothing is equal to Him in some Qur’anic verses (al-Ikhlas. 112/4). The same verses underlie the focus of Maturidi’s (d. 333/944) criticism on Judaism. According to Maturidi, the true and only religion of humanity is the religion of tawhid. However, some communities that were the followers of this belief distorted the belief of tawhid for various reasons. Jews are among these distorters. Maturidi criticizes the Jews who distorted the tawhid in their religion and he tries to prove deviations in Jews’ perception of god.

Haci Abdullah Faki and Dervis Murad are prominent figures in the process of Islamization of Giresun and its nearby districts. They lived in the Hacihüseyin Neighbourhood (Kayadibi Village), which was the first Muslim settlement, between the end of the 15th century and the first half of the 16th century. By establishing a mosque and a zawiya associated with it in the district, they served locals gathering for worship and passengers visiting the city. At the beginning of the 16th century, they made an effort to raise awareness of the public against the political propaganda carried out by the Safavid Statewhichwasfounded on sectarian foundations. The density around the mosque and the zawiya have gradually led to the establishment of a Muslim neighbourhood and, thus an important part of Giresun was Islamized.

Decoration has an important place in the researches in the field of Islamic Art History. In buildings, it is possible to find clues about the cultural structure of the period in which they were made. In this regard, religious buildings stand out with their architecture and decorations. There are many historical mosques in the city of Giresun. It is thought that this study will contribute to increase the recognition of Giresun mosques as cultural heritages. In this study, the decorative elements in Kale Mosque, Kapu Mosque and Haci Mittat Mosque, which are some of Giresun’s historical mosques, are examined by taking their photographs. The data obtained are presented in comparison with the province and the Black Sea region. And also, the issue of to what extent the decorations, which are discussed here, reflect the characteristics of the periods in which they were made, has been discussed together with their contribution and effects on the local heritage.

In literary works, authors often convey their feelings and thoughts to the reader through an imaginary character or a real person. The effective discourse of the work of art is transposed from individuals to generations. The name of the sixth book of the poet Mehmet Âkif’s Safahat is Âsim. This young talent is also included in the poem due to the value given to him. Âkif mentions the characteristics of this young person in the spiritual and physical areas and calls out to the youth through him. How a physically healthy young person should be mentally has been expressed under several headings in this book. The exemplary identity of a young person with qualifications such as being healthy successful, hardworking, and responsible and having a strong personality is discussed in this part of Safahat. How a society wants to see its present and future generations and what it expects from them are comprehensively included in this section. In addition, Âsim is the section in which Mehmet Âkif clearly conveys his world of ideas into poetry.

In this research, I studied the issue of learning and teaching the Arabic language in the context of the scholers of early islamic centuries. After giving a short introduction, the subject was studied into the following parts: Fistly, the relationship between the Arabic language and the Holy Qur’an is exemined. In this part, the research focused on how the branches of the Arabic language such as the Arabic lexicon, grammar, orthography and rhetoric have been originated. I argued, in this context, that the genesis of those branches were of a Qur’anic nature. Secondly, the early non-Arab scholars and their contributions to the learning and teaching of the Arabic language are studied. I mentioned here five non-Arab scholars whose books are like lighthouse for education of Arabic language. These scholars are, respectively: Sibawayh, Al-Zajjaji, Abu Ali Al-Farisi, Ibn Jinni, and Al-Zamakhshari. Thirdly, teachers of Al-kottab are examined. In that part of the work, I have mentioned a group of those teachers who were teaching kids the Holy Qur’an as well as the writing of the Arabic language in kottabs. Forthly, the educator scholars are worked on. They are in a higher degree than the kottab teachers. Having extensive knowledge is requisite for them. Many of them were chosen to educate the children of the caliphs and the children of the princes. A group of them have been mentioned in the work. Fiftly, after talking about educators, their curriculum is also discussed. The curriculum that I mentioned is what Muhammad ibn Sahnun (d. 256 AH) required on the teacher in his book. He made a condition for the educator to teach many arts, which he divided into two categories: compulsory, and optional branches. The former one is the Holy Quran and the other arts related to it and the latter one is arithmetic, poetry, Arabic history and their genealogy which is the complementary history of literature, grammar, foreign words in Arabic and Arabic language, calligraphy, and training children on public speaking. Lastly, came the conclusion in which I mentioned the results of the research and its recommendations.

There is no doubt that each language has means and compositions that express time differently and with different indications. Additionally, each and every language differs in the way that they express the time and in the presumptions of context according to the patterns of the compositions. Even if some languages may be equal in certain forms of expression or time expressions from time to time, they are still often different from each other. Whereas this situation represents a difficulty while translating from one language to another, it also constitutes an obstacle for acquiring a foreign language. Because the studies and analyses have increased with the learning of the two languages and the widespread use of mutual translation, it is noteworthy that such analyses have increased steadily. In this context, this article addresses the expression of the time to reveal the similarities and differences between Arabic and Turkish languages at the level of article, composition, fiction/signification and context. This study involves presenting the compound formulas of the time in two languages and addressing the concept of time and its manifestations in terms of cultural heritage, linguistic studies and modern linguistics.

Renovation, modernization efforts that started just before the Tanzimat, and westernization or in other words, wrong westernization that accelerated after the proclamation of the Tanzimat, caused an erosion in the national moral values of the society, and this situation disturbed most intellectuals and artists. As a result of this discomfort, there have been writers who have expressed their concerns, discomfort and even fears about the future. In this article, a story written by Ömer Seyfettin and an article of Yahya Kemal Beyatli are discussed at the point of mentioned discomfort. Ömer Seyfettin, who was born in the Gönen district of Balikesir in 1884, is one of the founding names of modern Turkish storytelling. The writer, who died in 1920, has put many stories, poems, translations, essays and articles in his short life of thirtysix years. One of his stories is his autobiographical story called “Ilk Namaz”, which will be examined in this article. Another subject of our study is an article called “Ezansiz Semtler” written by Yahya Kemal Beyatli, who was born in 1884, like Ömer Seyfettin. Even though Yahya Kemal, who passed away in 1958, is mostly known for his poems, he also produced works in different genres of literature and in some of these works he drew attention to national moral values and expressed his concern about the disappearance of these values. In our study, the importance of national and religious feelings in terms of these two artists and the feelings caused by the possibility of their loss, based on these two writings in different genres from each other, were examined.

Adorno talks about the age of objects. Objects have become so influential in our lives that the adventure of involvement of objects without slowing down directs human life. When life in the past centuries is compared with today’s life, the change in objects is remarkable. Objects in the previous centuries were different from today’s objects in that they were durable for a long time, even longer than human life. In the age we live in, objects can lose their functionality and disappear in a very short time. In addition to the impermanence of objects, the life flies so fast that it makes our heads spin. What is fashionable today may be replaced by something else the next day. In the objecthuman relationship, the human being is tried to be reduced from the subject position to the object position. The person, whose life is tried to be directed through the attraction in the object, is lead to narcissistic attitudes on her/his way to the object s/he wants to have. Undoubtedly, these changes that occur in the human-object relationship are not self-generated. The operation in the mentioned process brings to mind a professionally organized structure. In this context, this article draws attention to the relationship between the culture industry, the consumer society formed by the culture industry, and the people who are expected to exist in this society and express their individuality through consumption, and who are stimulated to have narcissistic attitudes.

Classical Eurocentric discourse seeks the main motivation of the age of Scientific Revolution that started in Europe with the 16th century in the reprinting and reading of works belonging to the Ancient Greek civilization in the late Middle Ages. Thus, after a long period of time during which the Church determined thought, mankind realized his potential and started to recognize the universe once again by using his mind and senses. Contrary to this claim, which is the narrative of the 19th century, it is understood that the process does not take place in such a rational way anymore, and the emergence of the Renaissance and Scientific Revolutions in Europe has irrational and metaphysical foundations. In this process, the influence of Hermetic writings with theological/metaphysical and alchemy/astrology/magic content coming from outside Europe (Egypt) is greater than that of ancient Greek thinkers. Hermeticism’s humanistic and anthropocentric conception of the universe, whose basic motto is “Man is a great miracle.”, served as a natural religion in which European people, overwhelmed the Medieval Church’s pessimistic definition of human and all kinds of oppressive religious conception, could feel safe. These esoteric/occult thoughts, which over time have become a legitimate ground for expressing themselves against orthodoxy in time, have started to attract European people who have been looking for a way out by institutionalizing in Europe since the 15th century. However, with the realization that the Hermetic texts seriously threaten the institutional religious understanding, the struggle between the Church and the Renaissance naturalists has intensified and the Scientific Revolution has sprung as a product of this conflict.

Classical Eurocentric discourse seeks the main motivation of the age of Scientific Revolution that started in Europe with the 16th century in the reprinting and reading of works belonging to the Ancient Greek civilization in the late Middle Ages. Thus, after a long period of time during which the Church determined thought, mankind realized his potential and started to recognize the universe once again by using his mind and senses. Contrary to this claim, which is the narrative of the 19th century, it is understood that the process does not take place in such a rational way anymore, and the emergence of the Renaissance and Scientific Revolutions in Europe has irrational and metaphysical foundations. In this process, the influence of Hermetic writings with theological/metaphysical and alchemy/astrology/magic content coming from outside Europe (Egypt) is greater than that of ancient Greek thinkers. Hermeticism’s humanistic and anthropocentric conception of the universe, whose basic motto is “Man is a great miracle.”, served as a natural religion in which European people, overwhelmed the Medieval Church’s pessimistic definition of human and all kinds of oppressive religious conception, could feel safe. These esoteric/occult thoughts, which over time have become a legitimate ground for expressing themselves against orthodoxy in time, have started to attract European people who have been looking for a way out by institutionalizing in Europe since the 15th century. However, with the realization that the Hermetic texts seriously threaten the institutional religious understanding, the struggle between the Church and the Renaissance naturalists has intensified and the Scientific Revolution has sprung as a product of this conflict.

The writers of Modern Arabic Literature, in addition to the other writers on earth who create works of art in novel genre, have a long-lost past that includes revolution, resistance, migration and admiration in the Middle East. By narrating historical events and phenomena, the “historical novel” that gives direction to the present and future with an inspiration taken from the past has become an important weapon of resistance for novelists. In this respect, Rad. wa Ashur is considered to be one of the leading women representatives of this style when it comes to the issue of Palestine and the geography of the Middle East. On the other hand, the fact that her husband Mourid Barghouti, a Palestinian poet, was sentenced to long years of exile and that she faced certain problems based on this strengthened the author’s contact with the Palestinian issue. This study firstly gives information about the author’s life and her family that had a great influence on especially her literature career. Also, it basically discusses her position in the Modern Egyptian Literature and tries to reveal her writing style taking novelism as the main genre.

Klasik Avrupamerkezci söylem, 16. yüzyil ile birlikte Avrupa’da baslayan Bilimsel Devrim çaginin ana motivasyonunu, Antik Çag Yunan medeniyetine ait eserlerin geç Orta Çag ile birlikte Bati’da yeniden basilip-okunmasinda arar. Böylece Kilisenin düsünceyi belirledigi uzun bir dönemden sonra insanoglu yeniden kendi potansiyelini fark etmis, aklini ve duyularini kullanarak evreni yeniden tanimaya baslamistir. Bir 19. yüzyil anlatisi olan bu iddianin aksine artik sürecin bu kadar rasyonel bir biçimde gerçeklesmedigi, Avrupa’da yasanan Rönesans ve Bilimsel Devrimler çaginin irrasyonel ve metafizik temellerinin oldugu anlasilmaktadir. Öyle ki bu süreçte Avrupa disindan (Misir’dan) gelen teolojik/metafizik ve simya/astroloji/maji içerikli Hermetik metinlerin etkisi, Antik Yunan düsünürlerinin etkisinden daha fazladir. Temel mottosu “Insan büyük bir mucizedir” olan Hermetizmin hümanistik ve antroposentrik evren tasavvuru, Orta Çag kilisesinin kötümser insan tanimlamasindan ve her türlü baskici din anlayisindan bunalmis olan Avrupa insaninin kendini güvende hissedebilecegi bir dogal din görevi görmüstür. Zamanla ortodoksiye karsi kendini ifade edebilmenin mesru bir zemini hâline gelen bu ezoterik/okült düsünceler, 15. yüzyildan itibaren Avrupa’da kurumsallasarak bir çikis yolu arayan Avrupa insanini kendine çekmeye baslamistir. Ancak Hermetik metinlerin kurumsal dinî anlayisi ciddi biçimde tehdit ettiginin anlasilmasiyla, Kilise ile Rönesans Hermetikleri arasindaki mücadele siddetlenerek artmis ve Bilimsel Devrim iste tam da bu çatismanin bir ürünü olarak uç vermistir.