Öz
Bu çalışmada sekülerizm
konusu bağlamında sekülerizm ile kültür eleştirisi, edebiyat ve din ilişkisi
çok disiplinli bir yaklaşım içinde sorgulanmaktadır. Seküler eleştiri, kapsamlı
bir örnek oluşturması açısından Edward Said'in görüşleri esas alınarak
tartışılmıştır. Said’e göre sekülerizmin anlamı, dinî dayanışma, ulusal
hareketler, profesyonellik ve “organik” ya da sınıfsal entellektüellik
uygulamalarına karşı olan muhalif bir eleştirel pratiktir. Onun ifadelerini ve genel yaklaşımlarını
ifade etmek gerekirse, metinlerin dünyevi olduğu, bir dereceye kadar olaylardan
oluştuğu, inkâr ettikleri zaman bile, yine de sosyal dünyanın, insan hayatının
ve elbette içinde bulundukları tarihi anların bir parçası olduklarını ve
yorumlandıklarını ifade etmektedir. Günümüzde,
sekülerizmin dinden tamamen ayrı olmadığı ve dinin zıddı olmadığı düşüncesi gittikçe
daha fazla yayılıyor. Buna göre tarih, her ne kadar insanların eseri ise de, Tanrıya
bağlı, ona inanan, onu seven ve ondan korkan insanların eseridir. İnsanların
maddi eserlerinin ardındaki motivasyonun kaynağı olan din göz ardı edilerek bir
sonuca varmak olası değildir. Ayrıca kültür ve edebiyatın seküler ve dini
boyutları da makalede ele alınan konular arasındadır. Aynı şekilde, sekülerizmin
salt bir dini ve dünyevi ayrımından ibaret olmadığı, sekülerizmin normatif bir
karakterde olduğu tartışmasına yer verilmektedir.
Anahtar Kelimeler
Kaynakça
- Anidjar, G. (2006). Secularism. Critical Inquiry, 33(1), 52-77.Mathew, A. (1935). Culture and Anarchy.The University Press, Cambridge.Asad, T., Brown, W., Butler, J., & Mahmood, S. (2013). Is critique secular?: blasphemy, injury, and free speech. Oxford University Press.Asad, T. (2003). Formations of the secular: Christianity, Islam, modernity. Stanford University Press.Auerbach, E. (2003) [1953]. Mimesis, trans. Willard R. Trask. Princeton: Princeton University Press, 7, 17.Berger, P. L. (1967). Elements of a Sociological Theory of Religion. A Doubleday Anchor Book, New York.Berger, P. L. (1967). The sacred canopy. In Sociology of Religion (pp. 21-26). Routledge.Blumenberg, H. (1985). The Legitimacy of the Modern Age. Mit Press.Durkheim, E. (1912). 1995. The elementary forms of religious life. Karen Fields (trans.)Eliot, T. S. (1949). Notes towards the Definition of Culture. New York:Harcourt, Brace.Ellmann, R. (Ed.). (1960). Edwardians and Late Victorians. Columbia University Press.Erşen, M. (2006). Entelektüel Laik mi Olmalıdır? Doğu Batı Dergisi, 36, Gauchet, M. (1997). The disenchantment of the world: A political history of religion. Princeton University Press.Habermas, J. (1987). The philosophical discourse of modernity. Trans. Frederick Lawrence. Cambridge, MA: Harvard University PressHabermas, J. (2014). Religion and rationality: Essays on reason, God and modernity. John Wiley & Sons.Hart, W. D. (2000). Edward Said and the religious effects of culture. UK: Cambridge University Press.Heidegger, M. (1969). The principle of identity. Identity and difference, 21-41.Kermode, F. (Ed.). (1975). Selected Prose of T.S. Eliot. The USA: Harcourt Brace.Mahmood, S. (2013). Religious reason and secular affect: An incommensurable divide?. Is critique secular?: blasphemy, injury, and free speech. Oxford University Press.Menand, L., & Schwartz, S. (1982). TS Eliot on Durkheim: A New Attribution. Modern Philology, 79(3), 309-315.Miller, J. H. (1965). Poets of reality: six twentieth-century writers. Harvard University Press.Mills, C. W., & Gerth, H. H. (Ed., Trans.). (1946). From Max Weber: Essays in sociology. New York: Oxford University PressNorthrop, F. (1957). Anatomy of Criticism: Four Essays.Pecora, V. P. (2006). Secularization and Cultural Criticism: Religion, Nation, and Modernity. University of Chicago Press.Said, E. W. (2003a). Orientalism. PenguinSaid, E. W. (2003b). Reflections on exile and other essays. Harvard University Press.Said, E. W. (2012). Representations of the intellectual. London: Vintage.Said, E. W. (1983). The World, The Text, The Critic. Harvard University Press.Van der Veer, P. (1993). The foreign hand: Orientalist discourse in sociology and communalism. C. A. Breckenridge and P. Van der Veer (Ed.), Orientalism and the postcolonial predicament: Perspectives on South Asia, (p. 39) Philadelphia: University of Pennsylvania Press.Viswanathan, G. (2010). Said, din ve seküler eleştiri. M.G.Gürsoy ve B. Ertür (Ed.), Barbarları beklerken (223-224). İstanbul: Metis.Weber, M. (1975). Max Weber: A biography. (H. Zohn, Trans.) New York: John Wiley & Sons.
Öz
One of the most important factors shaping the designer is the city identity in the urban design studies carried out at the historical city center scale. Analyzing all aspects of such areas and identifying the elements of city identity will contribute to the correct perception of city identity. This study aims to create a framework of design which will strengthen the spatial and visual organization and direct the future urban design, determining conservation and development strategies based on Gaziantep historical city district. First, we have made a typology study in order to determine the physical characteristics of constructions, streets, and squares. By the authenticity of city identity factors and conducted observations and examinations in the area, we have designated four response areas in the border of the study space as follows conservation, conservation and rehabilitation, revitalization, and the transition zone. Th eaim of the response areas and policies certain is to ensure that the interventions to be carried out in the historical city center and its immediate surroundings are carried out in accordance with certain policies. As a result of the study, suggestions have been developed in the dimension of the historical center of Gaziantep in line with the protection and development strategies.
Anahtar Kelimeler
Kaynakça
- Anidjar, G. (2006). Secularism. Critical Inquiry, 33(1), 52-77.Mathew, A. (1935). Culture and Anarchy.The University Press, Cambridge.Asad, T., Brown, W., Butler, J., & Mahmood, S. (2013). Is critique secular?: blasphemy, injury, and free speech. Oxford University Press.Asad, T. (2003). Formations of the secular: Christianity, Islam, modernity. Stanford University Press.Auerbach, E. (2003) [1953]. Mimesis, trans. Willard R. Trask. Princeton: Princeton University Press, 7, 17.Berger, P. L. (1967). Elements of a Sociological Theory of Religion. A Doubleday Anchor Book, New York.Berger, P. L. (1967). The sacred canopy. In Sociology of Religion (pp. 21-26). Routledge.Blumenberg, H. (1985). The Legitimacy of the Modern Age. Mit Press.Durkheim, E. (1912). 1995. The elementary forms of religious life. Karen Fields (trans.)Eliot, T. S. (1949). Notes towards the Definition of Culture. New York:Harcourt, Brace.Ellmann, R. (Ed.). (1960). Edwardians and Late Victorians. Columbia University Press.Erşen, M. (2006). Entelektüel Laik mi Olmalıdır? Doğu Batı Dergisi, 36, Gauchet, M. (1997). The disenchantment of the world: A political history of religion. Princeton University Press.Habermas, J. (1987). The philosophical discourse of modernity. Trans. Frederick Lawrence. Cambridge, MA: Harvard University PressHabermas, J. (2014). Religion and rationality: Essays on reason, God and modernity. John Wiley & Sons.Hart, W. D. (2000). Edward Said and the religious effects of culture. UK: Cambridge University Press.Heidegger, M. (1969). The principle of identity. Identity and difference, 21-41.Kermode, F. (Ed.). (1975). Selected Prose of T.S. Eliot. The USA: Harcourt Brace.Mahmood, S. (2013). Religious reason and secular affect: An incommensurable divide?. Is critique secular?: blasphemy, injury, and free speech. Oxford University Press.Menand, L., & Schwartz, S. (1982). TS Eliot on Durkheim: A New Attribution. Modern Philology, 79(3), 309-315.Miller, J. H. (1965). Poets of reality: six twentieth-century writers. Harvard University Press.Mills, C. W., & Gerth, H. H. (Ed., Trans.). (1946). From Max Weber: Essays in sociology. New York: Oxford University PressNorthrop, F. (1957). Anatomy of Criticism: Four Essays.Pecora, V. P. (2006). Secularization and Cultural Criticism: Religion, Nation, and Modernity. University of Chicago Press.Said, E. W. (2003a). Orientalism. PenguinSaid, E. W. (2003b). Reflections on exile and other essays. Harvard University Press.Said, E. W. (2012). Representations of the intellectual. London: Vintage.Said, E. W. (1983). The World, The Text, The Critic. Harvard University Press.Van der Veer, P. (1993). The foreign hand: Orientalist discourse in sociology and communalism. C. A. Breckenridge and P. Van der Veer (Ed.), Orientalism and the postcolonial predicament: Perspectives on South Asia, (p. 39) Philadelphia: University of Pennsylvania Press.Viswanathan, G. (2010). Said, din ve seküler eleştiri. M.G.Gürsoy ve B. Ertür (Ed.), Barbarları beklerken (223-224). İstanbul: Metis.Weber, M. (1975). Max Weber: A biography. (H. Zohn, Trans.) New York: John Wiley & Sons.
Ayrıntılar
| Birincil Dil | Türkçe |
|---|---|
| Konular | Sanat ve Edebiyat |
| Bölüm | Araştırma Makaleleri |
| Yazarlar | |
| Yayımlanma Tarihi | 23 Nisan 2019 |
| Yayımlandığı Sayı | Yıl 2019Cilt: 9 Sayı: 17 |
