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Freedom of will and action is one or even the first of the most distinctive qualities of being human. Because all qualities such as mind, will, conscience, emotion and imagination gain meaning as a result or functionality of freedom. In this respect, the issue of liberty has been kept up-to-date since the ages when people started to think about themselves. In Islamic thought, this notion has naturally been discussed on a theological ground. Jabrites, Qaderiya and later Mu'tazila are the first theological movements that took human freedom as the center. Jabrites is a movement that ignores free will with the cyclical effect of the period in which it emerged. According to this approach, everything, including voluntary acts, was created and determined by God. Human reality has no effect on what is happening in his life. Qaderism as a reaction to this extravagant thought that reduced man to an ordinary plant. Mu'tazila, which will turn into a systematic sect in the future, tried to develop a theory of freedom that would give people the ontological value. However, depending on the same historical conjuncture, the Mu'tazilian doctrine of freedom could not hold on to the intellectual spirit of the time and was subjected to serious criticism. The influence of the political events of the period is obvious on the formation of the thoughts of the Jabrites and Mu'tazila about the freedom of will. One of the most important factors determining sociology is politics, especially in the first century of Hijri. [ABSTRACT FROM AUTHOR]

As an important neo-pragmatist philosopher Hans Joas notes that the term of value is very controversial in academic circles. But the analysis of how values arise have failed. For this reason he refers in 'The Genesis of Values' to some classical philosophers in sociology and philosophy. He presents and discusses their conception of values and the genesis of values. As a result of his research he formulates his own theory of the genesis of values under the inspiration of Pragmatism: 'Values, arise from the experiences of self- formation and self-transcendence of humanbeings. But Joas doesn't refer to transcendental existence. He uses this term as going beyond ourselves. And self- formation is a process in that individuals achieve their self-identity. [ABSTRACT FROM AUTHOR]

Childhood sociology is developing day by day as a new field. However, theoretical debates in the field are far from being mature. Therefore, there are conceptual and theoretical confusions experienced. In this study, it was aimed to contribute to these discussions by classifying sociological theories for children and childhood. In line with this purpose, the theories in childhood sociology are dealt with by associating them with the concept of paradigm. The concept of paradigm has become important in this field, especially with the new childhood sociology developing after 1980. Proponents of this new understanding claimed that a new paradigm separate from the traditional childhood paradigm had emerged. A theoretically controversial ground was formed in these discussions, especially in the early 2000s, with the addition of the idea that a postmodern paradigm in childhood discussions had developed. These theoretical debates are not sufficiently addressed in the literature in Turkey. These limited discussions are accompanied by a conceptual and theoretical confusion. In this study, theories developed in childhood sociology were evaluated within the framework of paradigm changes in sociology. By examining the relationship between the assumptions of paradigms and the assumptions of theories, it was questioned whether the developments in childhood sociology were paradigm changes. In the study, theories in childhood sociology were classified in the context of positivist, interpretive and postmodern paradigms. As a result, it is seen that there exist paradigm changes that reveal important differences regarding the nature of the child and childhood. Before these changes are understood, the conceptual and theoretical confusions experienced in the sociology of children and childhood cannot be overcome. [ABSTRACT FROM AUTHOR]

In the order to solve social crises in transition from traditional society to modern, the sociolgy that emerged in the West in the 19th century tried to understand the society's dynamics and issues such as norms, values, social relations, religious beliefs, the role of the individual in society. Because literature review and represent society, its provides very wide data to sociology. The family structure, which is the research field of sociology, is the institutionalized human relations that surround the whole life, such as neighborhoods, cities and villages, and named by perpetrators before sociologists make sense of them and structured with common sense. A sociologist problematizes the same mediocrity while a literary narrates an ordinary event in the context of cause and effect with the projection he holds from any section to life. Sociological criticism, which aims to understand a literary work, reinforces that the aim of understanding society through literary Works. Engels refers to Balzac's novels as a source of French history. Along with that many examples from the birth of Turkish literature to the problematic of the novels and from socialist realistic novels in Egyptian literature to the mirroring of social change on the historical lines point to the success of literature in sociological data. [ABSTRACT FROM AUTHOR]

This study aims to discuss the contribution of symbolic interactionist approach to sociology of everyday life. The symbolic interactionist approach emphasizes that objects cannot have a universal and objective meaning, whereas everyday interaction forms reveal meaning. In this respect, to consider the meaning as a phenomenon independent of time and space would mean to ignore its dynamic changing dimension. The study aims to show the importance of everyday interaction forms in the emergence of meaning from the perspective of symbolic interactionism. In this respect, the study will examine the reflections of the symbolic interactionist perspective in everyday life after revealing the intellectual origins and basic assumptions of the symbolic interactionist approach. While the symbolic interactionist approach focuses on the dynamic and changing structure of meaning, it underlines that micro interaction forms in daily life are highly effective in the emergence and transformation of this meaning. Everyday life forms the basis of sociologists' object of inquiry, as it embodies numerous forms of interaction in which the meaning imposed on objects emerges. The symbolic interactionist approach emphasizes that individuals' interaction with other individuals and objects is shaped as a result of their own interests and forms of interaction. In this sense, it is vital for sociological analysis to be aware of the knowledge of everyday life and the position of individuals in everyday life when investigating the meanings imposed on individuals by objects. The study underlines that the events that individuals face in daily life and the meanings they impose on these events should be understood through micro relations and interactions. However, not every interaction in everyday life is equally valuable to us. It can be said that the interaction with the individuals we care about and deem valuable has more effect on the construction of meaning. [ABSTRACT FROM AUTHOR]

Dynamics of social development consist of multi-faceted ambition for and ability in personal progress. It is obvious that such dynamics can be made overt and reachable only through a new definition of our culture in relation to cooperative work and its reformation. Societies with hurt pride due to being oppressed for a so long period by countries and societies founding their multi-dimensional hegemony on the Earth, are vis-à-vis the obligation, by prevailing the depression of traditional inactivity and renewing their educational systems without any delay, to harmonize such personal characteristics of citizens as self-confidence, self-criticism, self-direction, etc with social communication, common objectives — with personal interests, and to concentrate their ability in active participation in local, regional and international circumstances and in demonstrating harmonization, thus aiming at perpetuating their existence in future. [ABSTRACT FROM AUTHOR]