Search

Copyright of Journal of Selcuk Communication / Selcuk Iletisim is the property of Journal of Selcuk Communication and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

The place is being built by decorating it with important social and cultural codes such as people's actions, belief worlds, social relations. In particular, one of the main places that contains these spiritual elements is houses. As a socio-spatial element, houses are shaped according to the needs and conditions of each geography. Although they change in form, the common feature of all of them is that they are places where material or spiritual sensuality is experienced intensively. These similarities are especially evident in the risk society. First of all, houses have been the safest places in a culture of fear or a risk society. But houses can never be subjected to a reading independent of the power relations that dominate individuals in social life and public spaces. In particular, the intervention of power in discourse and practices in all areas of life is also reflected in the relationships within the “home”. Based on all these, this study aims to analyze the relations between home and power in the risk society in detail and it is thought that it will make an important contribution to the literature because it is an original topic. [ABSTRACT FROM AUTHOR]

Copyright of MEMLEKET: Politics & Administration / Siyaset Yönetim is the property of Local Governments Research, Assistance & Education Association and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Felsefelogos is the property of Felsefelogos and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Research Journal of Politics, Economics & Management / Siyaset, Ekonomi ve Yönetim Araştırmaları Dergisi is the property of Research Journal of Politics, Economics & Management and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

In this study, Bertrand de Jouvenel's political theory has been focused upon. Firstly, Jouvenellian concepts that constitute a basis for his theory, liberty, authority, sovereignty, and central power (Power), have been investigated. It was seen that the concept "authority" is the basis of the Jouvenellian model of society. Every society has different power centers based on their respective authorities on individual groups and a central authority: Power. Power naturally wants to expand and clashes with lesser powers, creating constant conflict. The reasons why and with which method Power grows, according to the Jouvenellian paradigm, have been investigated. This study constitutes a detailed analysis of Jouvenel's work and supplements it with recent literature on Jouvenel. The study aims to provide a basis for further studies on Jouvenel. [ABSTRACT FROM AUTHOR]

Dede Korkut stories are symbolic texts reflecting the subconscious of society. These stories have been analyzed from various views centered on language and structure, but there are very few meaning-oriented analysis studies on these stories. For this reason, the story titled "Dirse Han Oğlu Boğaç Han", the first of the Dede Korkut Oghuznâmes consisting of twelve stories, will be analyzed with a religious-mythological and archetypal approach. The story is based on the transformation of state and society, ruler and ruled, astral symbols, zoological symbols, family relations and time connections. In the story, connections are established among the astral cycle consisting of the Sun, the Moon and the stars determining time in the form of day, month and year; their effects on life, animal and plant life, economic cycle, spiritual life cycle. We think that the epic was created by establishing similarities between the spiritual authority consisting of prophethood, sainthood and corruption periods, which are the cycle of the history of religions, and the material state structure and family structure. In the epic, which exhibits a mythological structure, it is intuited that there are common laws among many elements, especially cycle, renewal, time, space and quality relations. Among these laws based on similarities, there are transitions from the visible to the invisible, from the easily comprehensible to the difficult to understand through symbols. Within all these relationships, the similarities between the family-society relationship and the state-cosmos functioning come to the fore. The story moves from the prototype of the family to the parameters of global functioning while describing the relations between the life of a small beylik family and a larger beylik. Understanding Oghuznâmeler, which has the characteristics of a political treatise, has educational and consciousness-raising functions in terms of understanding the tradition of Turkish society and shedding light on the future. [ABSTRACT FROM AUTHOR]

This study criticizes the explanation of the relationship between agent and structure by linking it to the metaphor of ground, which refers to an ontological hierarchy. For at this ontological plane, what has a presence on the ground makes the other thing an epiphenomenon, and constitutes and transforms it absolute. To the extent that struggles and possibilities are ignored, the abstraction has political consequences. The critique of the ontological plane, that is de-grounding, to eliminate these political consequences relies on an ensemble of action. This critique is not simply the replacement of the grounded agent or structure for the action, but the genealogical formation of the ontological plane. The de-grounding is best manifested in Michel Foucault's analysis of power. By defining power as an action and not as a privilege, Foucault offers a clear definition of the genealogical ontological plane and the ensemble of action that constitute things at this plane. From the same ontological perspective, this study explains the agent-structure relation through the concepts of action and contingency. Through this explanation, the agent-structure interaction constitutes an alternative that enables political possibilities and does not limit politics to certain spaces. [ABSTRACT FROM AUTHOR]

Copyright of Istanbul Law Review / İstanbul Hukuk Mecmuası is the property of Istanbul Law Review / Istanbul Hukuk Mecmuasi and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Gumushane Universty Electronic Journal of the Faculty of Communication / Gümüshane Üniversitesi Iletisim Fakültesi Elektronik Dergisi is the property of Gumushane Universitesi Iletisim Fakultesi Elektronik Dergisi (e-GIFDER) and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Efil Journal of Economic Research / Efil Ekonomi Araştırmaları Dergisi is the property of Efil Journal of Economic Research and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Humanitas: International Journal of Social Sciences / Uluslararasi Sosyal Bilimler Dergisi is the property of Humanitas: International Journal of Social Sciences and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Journal of Academic Social Resources is the property of Journal of Academic Social Resources and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

When Babur founded the Mughal State, he considered the Timurid dynasty as a source of legitimacy. However, Humayun, who succeeded him on the throne, constructed a cosmological ideology using astrology. This new ideology weakened the authority of the monarch. Akbar Shah, who became the head of the State after Humayun, had started the process of institutionalisation with himself at the centre after taking over the authority completely. The construction of a ruler-centred ideology was part of this institutionalisation process. Akbar had ordered his statesman Abul Fazl al-Allāmī to build an ideology based on the Timurid dynastic lineage. Abu'l Fazl laid the foundation of the Timurid dynastic ideology in his famous Akbarname, which he wrote to establish the source of legitimacy for Akbar and his successors. One of the scholars appointed by Akbar was Mullah Ahmad Tatawi. The author contributed to the construction of the Timurid dynastic ideology with his work Tarih-i Elfi. Both authors made use of political, divine and mythical figures and events in this construction process. [ABSTRACT FROM AUTHOR]

This study discusses law and rights in the context of Michel Foucault's problematization of power. Foucault, especially in his early theoretical works, criticizes law and human rights within the framework of power practices. In this context, he draws attention to the regimes of truth and power mechanisms in which the subject is produced. In his late political discourses, he emphasizes the importance of the struggle for human rights. This study argues that there is no radical rupture between Foucault's early and late period and claims that his positive approach to law and human rights does not contradict his general thoughts. In Foucault's thought, rights are not elements bestowed on human beings through a transcendent power, nor are they metaphysical certainties that one is born with. Rights are political practices of performative character that are not based on a particular idea of human nature or humanity, but rather come into being and interact in strategic practices. [ABSTRACT FROM AUTHOR]

Copyright of Litera: Journal of Language, Literature & Culture Research is the property of Litera: Journal of Language, Literature & Culture Research and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Beykoz Akademi Dergisi is the property of Beykoz University and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of International Journal of Economics, Politics, Humanities & Social Sciences / Uluslararası Ekonomi Siyaset İnsan ve Toplum Bilimleri Dergisi is the property of International Journal of Economics, Politics, Humanities & Social Sciences and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

The term ideology, among the controversial concepts in many different meanings in the historical process, is generally described as a set of action-oriented ideas that provide a sense of belonging in the individual with the claim of a monopoly of truth, motivated by social interests, and serve to legitimize political power. It is not possible to talk about a complete consensus in the definition of the concept of ideology, the subject of debate in both Western and Islamic thought. Foucault and Câbirî also discussed this concept by taking into account the historical experiences of the civilization they belong to. Foucault finds the concept of ideology problematic and replaces it with the concept of "discourse", presenting his justifications. Foucault's criticism of this concept is based on his criticism of the Marxist reading in general terms. Câbirî, who deals with the issue by drawing attention to the distinction between epistemology and ideology in Islamic thought, considers ideological approaches as one of the biggest obstacles in front of pure epistemic data. Believing that epistemology can be guided by ideological elements in the historical process, he claims that epistemology can change and transform within the force of power. Furthermore, he claims that a power can ideologize religious thought or expose religious thought to ideological manipulations in order to maintain the position of power. Both thinkers state that ideologies position themselves as a discourse of truth and undermine the autonomy of epistemology by assuming the role of a force of power. to underline the distinction between ideology and epistemology, it can be asserted that it will not be easier to see which discourse or thought is ideological and which one is epistemiological, unless epistemology can be purified from ideology. [ABSTRACT FROM AUTHOR]

Copyright of Kalemname is the property of Kalemname and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Modern dönemde iktidar pratikleri paternalist bir bakış açısıyla merkez-çevre ilişkisi içerisinde kendisini yapılandırmıştır. Bu iktidar pratiği kapatma ve dışlama rejimleri üzerinden işlerlik kazanmaktadır. Postmodern dönemle birlikte ise iktidarın toplumsal alandaki parçalanmasının bir sonucu olarak sosyo-kültürel alanın dokusuna nüfuz etmiş mikro iktidar pratiklerinden bahsetmek mümkün hale gelmiştir. Bu bağlamda Türk sinemasında Kibar Feyzo ve Organize İşler filmleri ele alındığında iktidarın iki ayrı örgütlenme şekli bu filmlerde somutlaşmaktadır. İlkinde merkezi iktidar pratiklerinin ve egemen diskurun söylemsel pratikleri öne çıkarken ikinci filmde ise mikro düzeyde parçalı bir iktidar pratiği göze çarpmaktadır. Toplumsal dönüşüm sürecinde iki filme bakıldığında geleneksel toplumsal ilişkilerden ve iktidar pratiklerinden modern döneme geçişi niteleyen Kibar Feyzo filmi feodal üretim ilişkileri içerisinde özgürleşmenin ve var olan disiplin sisteminin kırılması yönünde mesajları izleyicilere taşımaktadır. Oysa Organize İşler filmi merkezi iktidarı niteleyen ulus devlet mekanizması ve neoliberal dönemde denetim sistemlerinin aşındığı kentsel yaşam formlarındaki kaotik varoluş mücadelesi içerisindeki akışkan iktidar pratiklerini içermektedir. Bu çalışmada modern dönemden postmodern döneme Türk filmlerinde toplumsal yapının politik örgütlenmesi üzerinden kültürel dönüşümü incelenmektedir. Çalışmanın amacı Türk toplumunun kolektif modern pratikler ve kültür yapısının postmodern bireyci yapıya dönüşümünü, postmodern kuramsal perspektiften analiz etmektir. Bu bağlamda 1978 ve 2005 yılı kapsamında amaçlı örneklem tekniği ile seçilen Kibar Feyzo ve Organize İşler filmleri niteliksel içerik analizi tekniğiyle alana ilişkin kuramsal perspektif temelinde oluşturulan kategoriler üzerinden çözümlenmiştir.

Memlûk Devleti’nin oluşum yıllarında iktidarın kaynağı ile ilgili literatürde pek çok çalışma ve teori bulunmaktadır. Bu çalışmalarda genel olarak kukla sultan-otoriter sultan şeklinde yapılan ayırımlar mevzubahis edilerek iktidarın kaynağı açısından dolaylı bir şekilde ümeranın oligarşik gücüne değinilse de Memlûklar’da sultan olma biçimi olarak güç ve nüfuzun önemi vurgulanmıştır. Ancak bu aksiyom, kendi içerisinde bir dizi sorunlara, muğlaklıklara ve seçkin emîrlerin sahip olduğu belirleyiciliğin önüne geçmesine neden olmaktadır. Bu çalışmada söz konusu problem, devletin kuruluş yılları dahilindeki politik gelişmelere odaklanılarak bu süre zarfında güçlü ve nüfuzlu emîrlerin sultan olma yolunda ümera tarafından nasıl sınırlandırıldıkları tartışılarak aşılmaya çalışılacaktır. Aynı zamanda söz konusu dönemin kronikleri merkeze alınarak Memlûk Devleti’nde bir karar alma mekanizması olarak memlûk hiziplerinin idari açıdan belirleyiciliğine işaret edilecektir. Diğer taraftan iktidarın hem sultanın hanehalkı olan hizbinden hem de memlûk oligarşisini elinde tutan seçkin emîrlerin ya da hûşdâşların askerî desteğinden neşet ettiğinin ifade edilmesi, Memlûk siyasi tarihi boyunca bu ikisi arasındaki gerilimin ya da çatışma ortamının gözden kaçırılmasına neden olmaktadır. Zira her iki taraf arasındaki çatışma hâli dikkate alındığında, iki zıt kutbun aynı adayda mutabık kalması mantıksal çelişkiye yol açmaktadır. Söz gelimi Muʿizz Aybek’in iktidara getirilmesi dikkate alındığında, Sâlihiyye-Bahriyye emîrleri ittifakla onun sultanlığını tasvip etmişler ancak süreç içerisinde Muʿizz Aybek, kendisini iktidara taşıyan güç odakları ile yaşadığı gerilimden galip gelerek kısa süre de olsa mutlak/muktedir sultan olabilmeyi başarmıştır. Dolayısıyla sultan ile seçkin emîrler arasında yeknesak bir ilişki şeklinin olmayıp dinamik ve sürekli değişebilen bir işleyişin hatırda tutulması elzemdir. Bir başka ifadeyle, sultan olana kadar emîrler ile iyi münasebetler kurmak durumunda olan müstakbel sultanın, sultan olduktan sonra mutlak bir hükümdar olmak istemesi hâlinde kendisini iktidara taşıyan emîrlerin üzerine gitmek durumunda kaldığı görülmektedir. Bu çalışmada Memlûk iktidarının kaynağı, memlûk hiziplerinin kolektif çıkarlarına dayandırılmıştır. Bu çıkarların da genellikle hizipler arasında daha mutedil ve ılımlı görülen adaylarda temerküz ettiği vurgulanmıştır. Aynı zamanda “Sultan öldüren sultan olur”, “Güçlü ve nüfuzlu olanlar sultan olur” şeklinde kaide olarak sunulan anlayışların eksik yönleri ortaya konularak Memlûklar’ın kuruluş yıllarından Baybars’ın sultanlığına kadar olan sürecin analizi dahilinde çoğunlukla “Zayıf ve orta dereceli emîrlerin sultanlığı” öne çıkarılıp seçkin emîrlerin haiz oldukları statükonun devamlılığı vurgulanmıştır. Yapılan incelemelerde sultan öldürenlerin ya da tahtı gasp edenlerin bunu meşru bir hak olarak kullanıp tahta çıkmalarından ziyade cezalandırıldıkları mevzubahis edilmiştir. Benzer şekilde güçlü ve nüfuzlu olanların sultan yapılmasından ziyade engellenmeye çalışıldığına değinilerek ümeranın sultan adayı hakkındaki mutabakatına işaret edilmiştir.

Copyright of Arete Journal of Political Philosophy / Arete Politik Felsefe Dergisi is the property of Arete Journal of Political Philosophy and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Ankara University SBF Journal / Ankara Üniversitesi SBF Dergisi is the property of Ankara University SBF Journal and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Journal of Selcuk Communication / Selcuk Iletisim is the property of Journal of Selcuk Communication and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Educational Academic Research is the property of Ataturk University Coordinatorship of Scientific Journals and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Journal of Cultural Studies / Kültür Araştırmaları Dergisi is the property of Journal of Cultural Studies / Kultur Arastirmalari Dergisi and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of International Journal of Social Sciences (IJSS) / Uluslararasi Sosyal Bilimler Dergisi is the property of International Journal of Social Science and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Felsefe ve Sosyal Bilimler Dergisi (FLSF) is the property of Felsefe ve Sosyal Bilimler Dergisi (FLSF) and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Afyon Kocatepe University Journal of Social Sciences / Afyon Kocatepe Üniversitesi Sosyal Bilimler Dergisi is the property of Afyon Kocatepe University (AKU) Sosyal Bilimler Enstitusu and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Journal of Communication Theory & Research / Iletisim Kuram ve Arastirma Dergisi is the property of Gazi University, Faculty of Communication and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Today, when the environmental destruction has reached a serious level, states are trying to find a solution within the neoliberal order and the dominant economic system in order to find solutions to environmental problems, and they are trying to solve these problems by using regulatory, participatory and market-based tools. The pressure brought by the neoliberal order causes states to prefer market-based tools or organizational regulation rather than a regulatory approach in solving environmental problems. While market-based instruments in environmental management expand the movement area of capital, new legal organizations added to the environmental management system are also structured to open up new areas for capital. Such a discussion in Turkey can be made in the context of the Turkish Environment Agency, which has emerged as a new institution within the environmental organization. Many issues such as the establishment, nature, structure and duties of the Agency are discussed within the framework of the relationship between capital, environment and the state, especially opposition parties bring serious criticisms towards the Agency in this context. The study aims to analyze the opinions of opposition parties about the Turkish Environment Agency by using political discourse analysis within the scope of these relations. [ABSTRACT FROM AUTHOR]

This study examines the relationship between sport and power through the example of famous boxer Muhammad Ali. Defined as the new opium of the masses, modern sport has received serious criticism due to its dependency relationship with power. In this sense, Louis Althusser has defined sport as the Ideological State Apparatuses (ISA). Besides, there are several research and case studies claiming that sports can turn into a means of struggle against power. This study asserts that modern sports can be transformed into both an ISA and an antigovernment tool. In accordance with the aforementioned claim, Muhammad Ali's life has been examined through the document analysis technique, one of the qualitative research methods. According to the findings, there is a vital relationship between sports and modern power. However, this relationship does not progress smoothly. Sports, which the government has designed to consolidate its power, can turn into a tool against the government, as experienced in the case of Ali. [ABSTRACT FROM AUTHOR]

In addition to the conquest in Islamic History, the Umayyads came to the forefront with the establishment that emerged during this period. However, the scientific activities of the period were more limited. Even the mighty caliphs of the Umayyads, Muawiyah and Abd al-Malik, remained weak in scientific studies. Muawiyah's grandson, Khalid, accomplished important works in this regard and left his mark on the period with his translation activities from ancient languages and his curiosity about the alchemy. Uncertainty over who would ascend to the throne in 684 left Khalid out of the administration and his relatives, known as the Marwanids, assumed the caliphate. Khalid, who continued his life as the governor of Homs, also sought to seize the caliphate to which he was entitled. This process led him to the alchemy and he aimed to transform the mines into gold. Khalid's these works paved the way for emergence and development of the chemical science and translation activities among Muslims. This placed Khalid in the position of the founder of the science of chemistry in the History of Islamic Science and led to the emergence of Muslim scientists who contributed to the science of chemistry. [ABSTRACT FROM AUTHOR]

Copyright of Journal of Abant Social Sciences / Abant Sosyal Bilimler Dergisi is the property of Journal of Abant Social Sciences and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Journal of Ottoman Legacy Studies (OMAD) / Osmanlı Mirası Araştırmaları Dergisi is the property of Journal of Ottoman Legacy Studies and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of RumeliDE Journal of Language & Literature Research / RumeliDE Dil ve Edebiyat Araştırmaları Dergisi is the property of RumeliDE Uluslararasi Hakemli Dil & Edebiyat Arastirmalari Dergisi and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Folklor / Edebiyat is the property of Cyprus International University and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Cumhuriyet Ilahiyat Dergisi / Cumhuriyet Theology Journal is the property of Cumhuriyet Universitesi, Ilahiyat Fakultesi / Cumhuriyet University, Faculty of Theology and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Journal of Ilahiyat Researches / Ilahiyat Tetkikleri Dergisi is the property of Ataturk University Coordinatorship of Scientific Journals and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of MEMLEKET: Politics & Administration / Siyaset Yönetim is the property of Local Governments Research, Assistance & Education Association and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

İktidar kavramı, insanın varoluşundan bugüne kadar gelip devamlılık arz eden, döneme göre sürekli olarak değişim ve dönüşüm gösteren bir kavramdır. İktidar, dünyada olup bitenden haberdar olan, kimi zaman bunları oluşturan fakat en önemlisi bu gelişmeleri gözetleyen güçtür. Michel Foucault, iktidar kavramı üzerinde çalışmalar yapmış, Jeremy Bentham’ın “\textit{panoptikon}” kavramını bir metafor olarak kullanarak, topluma yayılan iktidarın göstermiş olduğu değişimi ve iktidarın görünmezliğini açıklamaya çalışmıştır. Bentham’ın hapishane ve gözetleme modelinin toplumun mikro çatlaklarına değin yayıldığını düşünen Foucault; okul, hastane ve fabrikaların bu sistemle çalıştığını, iktidarın gözünün bu kurumlara yerleştiğini savunmaktadır. Fakat özellikle son 20 yılda teknoloji ve internetin hayatımızı yoğun bir biçimde işgal etmesiyle beraber gözetim küreselleşmiş ve bu gelişmelere bağlı olarak dönüşerek yeni kavramsallaştırmaların gündeme gelmesine neden olmuştur. Bilgi, eğlence ya da güvenlik amacıyla kullanılan internet çerezleri, akıllı cihazlar, televizyon, sosyal medya, kredi kartları, GPS ve yazılımların yeni bir gözetleme ve denetim ortamına işaret ettiği söylenebilir. Bu yeni gözetleme biçimi \textit{süperpanoptikon} kavramına işaret etmektedir. Televizyon ve radyo gibi araçlarla çoğunluğun azınlığı gözetlemesi ise \textit{sinoptikon} kavramıyla açıklanmaktadır. \textit{Omniptikon} ise sosyal medyada kişilerin karşılıklı olarak birbirlerini gözetlemesini ifade etmektedir. Bu çalışmada artık yaşadığımız çağı anlamak ve açıklamak bakımından kavramsal yeterliliği azalan panoptikon kavramından türeyen süperpanoptikon, sinoptikon, omniptikon gibi yeni kavramsallaştırmalar sinema filmleri üzerinden ele alınıp analiz edilmeye çalışılacaktır.

Copyright of Journal of Islamic Research / İslâmi Araştırmalar Dergisi is the property of Turkey Economical & Cultural Solidarity (TEK-DAV) Foundation and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Etkileşim: Academic Journal of Uskudar University Faculty of Communication is the property of Etkilesim and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Journal of Language & Literature Studies is the property of Turkiye Dil ve Edebiyat Dernegi and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Journal of Art & Iconography / Sanat ve İkonografi Dergisi is the property of Ataturk University Coordinatorship of Scientific Journals and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

The European Union complements its political and economic integration with digital and technological policies in order to align itself with digitalization and technological progress. As the EU digitalizes and harmonizes itself with technology, it aims to incorporate its citizens, member states, and global technology companies within this process of harmonization. With this new approach, the EU establishes the practices of neoliberal digital governmentality, which engage with the equation of sovereignty, power, and knowledge in a data-centric order. This is because, in today's world, data determines knowledge, shapes the subject, transforms the international system. In such a situation, the EU lays out its own particular models of power and attempts to control and discipline the international system. Hence, this article aims to explicate - through the EU's digital policies - that the EU has developed new dispositifs that will allow it to maintain its governmentality in the digital sphere. Embracing Foucault's post-structuralist approach, this article consists of four main sections as well as the introduction and conclusion. The first section includes Foucault's terminology. The second section analyses Foucault's understanding of neoliberal governmentality. The third section engages in the relationship between digitalization, data, and the individual. The fourth section examines the EU's practices of governmentality with respect to digitalization. [ABSTRACT FROM AUTHOR]

In the context of sociology, the concepts of education and power are closely related with each other. Throughout the history, these two concepts have been discussed by many thinkers in different contexts. Our aim, in this article, is to reveal what kind of relationship Foucault and Nietzsche put forward between education and power. Nietzsche comprehends the notion of will to power to comprehend the power dynamics in education. He considers government initiatives pertaining to education as means of self-maintenance. The specialization, which is tried to be revealed through education, does not eliminate the mediocre condition of man, on the contrary, it causes him/her to become a member of a mass. He contends that raising the upper class should follow a culturally grounded approach. According to the epistemology of society, facts imposed by the power constitute society. Nietzsche argues that education politicizes people and transform them into tools used by those in positions of power to uphold their social order. Power, in Foucault's view, employs the human body as an instrument. Everywhere an individual goes, power follows. Through surveillance, the power continuously gains access to the individual's knowledge, ensuring that the person is under their control. The gathering and use of this information is the cornerstone of education. It articulates power and knowledge in an effort to rule people using the laws it has created inside the cycle of knowledge. [ABSTRACT FROM AUTHOR]

The number of universities has increased and the circulation of ideas, both written and verbal, has become easier with the developments in mass communication technology today. There is a great increase in the number of people who describe themselves as intellectuals and try to direct the masses with their ideas. In an environment where being intellectual is perceived as a profession, it is important to determine what intellectual identity or responsibility of intellectuals really are as well as what the basic qualities an intellectual critic should have. From this point of view, this study, whose main frame is determined as intellectual responsibility and criticism, analyses this issue revolving around three great intellectuals having significant influences on contemporary social theory. Having interaction with each other, Michel Foucault, Noam Chomsky and Edward Said give importance to an intellectual figure, not only writing, but also acting, having a critical point of view. All three names mentioned do not regard the intellectual as a person who is in a relationship with power for the expectation of career and personal gain. For them, intellectual responsibility includes critically analysing power relation to illuminate people and being the spokesperson of truth at all costs. [ABSTRACT FROM AUTHOR]

Ancient Near Asian peoples were ruled by monarchical and theocratic leaders who claimed that the legitimacy of their power was granted by the gods. The leaders claimed that the gods and goddesses were the supreme authorities in the political, religious and military spheres, and that they were the intermediaries between humans and the gods, putting the divine will of the gods into practice on earth. Leaders have received many titles. One of them is the title of "shepherd". Leaders have likened themselves politically to "shepherds" and the people to "flocks". Sumerian, Babylonian, Assyrian, Urartian, Hittite, Jewish, Christian and Islamic societies frequently used the titles of "shepherd god", "shepherd king" and "shepherd prophet". The use of the shepherd image in ancient societies is similar in terms of style. These similarities show that ancient societies were culturally influenced by each other. We obtain information on this subject from many written and visual sources such as cuneiform tablets, steles, construction inscriptions, seals and sacred books. The image of the shepherd in visual depictions is especially meant to impress illiterate people. According to the information we have obtained from the sources, the duty of shepherd rulers was to protect and develop the flock, that is, the people. The title of shepherd was first the title of gods, then of kings and prophets. The title of shepherd was usually passed down to political rulers from father to son. As in the case of St. Peter, the title of shepherd was passed from Jesus Christ to his disciple through religious belief. Leaders who worked for the people were characterized as "good shepherds", while rulers who worked for themselves were characterized as "bad shepherds". Good shepherds were elevated in stature by the gods, while bad shepherds were punished. The title of shepherd was used as a propaganda message to influence the people. Peoples were kept under control with the "good shepherd" image of religious and political leaders and channeled towards the goals set by the rulers. [ABSTRACT FROM AUTHOR]