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The sociology, which aims to understand the human and society, is a discipline that makes easier to understand new situation and the process which people have to face in the modern age. Many components accepted as "taken for granted" in the traditional period are investigated with the experiences of modernization and secularization. The choices are given importance in religious understandings and a pluralist understanding of world emerged. Whereas the founder sociologists think that the religion will disappear in the modern period, it hasn't come true and the sociology of religion, as a junction point with religion and sociology, began to enhance its importance in the modern age. In his university years and first academic career, Berger aimed to be a well-known Lutheran theologian; but in the next years he directed his studies to the field of sociology of religion. Peter Berger is one of the most important sociologists of religion with his intellectual transformation and tens of books. In this paper, we'll try to trace the places he grew in, his school years, intellectual sources / persons he benefited and his academic adventure. So, in this paper we purpose to present his intellectual portrait in the light of his biography and main arguments. Even though he is from Viennese, he was born in Trieste, Italy on March 17, 1929 because he had some relatives of his mother there. He moved to US with his family via Palestine. He stayed in Palestine for eight years and joined many courses related to Presbyterian and Anglican churches. He studied on different churches of Christianity and then decided to adopt Lutheranism. In 1946 he moved to New York with his family. Because he decided to be a well-known Lutheran theologian, he enrolled to the department of theology in Wagner College. After his graduation, he noticed that it is necessary for him to understand American society to be a famous theologian in the future, so he enrolled to the department of sociology in New School for Social Research for master. In these years, he met Thomas Luckmann and they became very close friends and co-writers. Berger and Luckmann were affected by his professors Albert Solomon, Carl Mayer and especially Alfred Schutz. Because Berger liked very much to interest in the human and society, he certainly decided to go forward with sociology. He finished his Phd. dissertation in 1952 entitled "The Baha'i Movement: A Contribution to the Sociology of Religion". This book includes Berger's first deep sociological analyses related to the sociology of religion. From 1956 to 1963 he studied as an academician at Women's College of the University of North Carolina and Hartford Theological Seminary. Then he began to study in New School as an association professor in 1963. This date is very important for Berger. Because from now on he has written many important papers and books which have made Berger a very famous sociologist at worldwide. He wrote a book entitled Invitation to Sociology (1963) which gained a reputation in the field of sociology. This book was one of the best-selling books written by a sociologist until that day and it was translated to many languages. He wrote also one of the famous books Social Construction of Reality (1966) with his best colleague Thomas Luckmann. They developed a phenomenological perspective in the sociology of knowledge with inspiration from their professor Alfred Schutz. They produced a dialectical cycle which includes three phases: externalization, objectivation, and internalization. They summarized this cycle as "society is a human product, society is an objective reality, and man is a social product." Peter Berger, is a remarkable thinker of the present day, said that the religion will disappear in the future because he was an advocate of the theory of secularization at the first career years. However, especially after 1990s, he has needed to refresh his sociological opinions because of the spiritual situation at the world and has produced contrary opinions. When we investigate the reasons of his transformation, we see that Berger himself explains shortly that this is a journey of change, not a change of mentality. According to him, modernity hasn't invariably caused the secularization but has caused pluralism, which has destroyed uniformity of the conventional life and has obligated people to choose. Berger, the sociologist of modernity, has tried to explain the modern world in the frame of modernity, secularity, and pluralism. He began to study at Rutgers University as a professor in 1970. In these years he wrote many important books like The Homeless Mind: Modernisation and Consciousness (1973), Pyramids of Sacrifice (1974), Facing up to Modernity (1977). In 1981 he began to study at Boston University which is a more famous university. He founded The Institute for the Study of Economic Culture which examines the relationship between economic development and socio-cultural change in Boston University with his collaborators in 1985. He went on writing and published many books: Modernity, Pluralism and the Crisis of Meaning (with Thomas Luckmann, 1995), The Desecularization of the World: Resurgent Religion and World Politics (editor, 1999), Questions of Faith: A Skeptical Affirmation of Christianity (2003), Religious America, Secular Europe? (with Grace Davie and Effie Fokas, 2008), In Praise of Doubt: How to Have Convictions without Becoming a Fanatic (with Anton Zijderveld, 2010), Adventures of an Accidental Sociologist -How to Explain the World Without Becoming a Bore- (2011), The Many Altars of Modernity: Towards a Paradigm for Religion in a Pluralist Age (2014). As a result Berger has made remarkable contribution to the sociology and sociology of religion and he is going on to write weekly in American Interest about America, Europe, Middle East and also Turkey with many important thinkers like Mead and Fukuyama. [ABSTRACT FROM AUTHOR]

This paper claims that scientific activity cannot be restricted to a specific man of science simply because all types of scientific activities have a web of relations to each other and earlier study becomes a basis for the latter one. Accordingly, every step in the scientific course establishes a moment in the scientific culture of humanity. This argument is put to a test in terms of an example taken from the study of Ibn Khaldun, whose contribution to sociology has been accepted in general. Ibn Khaldun appears to make his own contribution to social psychology thanks to the close relation between his concept of "asabiyah" and "conscious confirming behaviour". [ABSTRACT FROM AUTHOR]