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This book is among the few deep analysis on Islam in the Bulgarian lands, written by a Bulgarian author. The analysis covers the origin of Islam in the Bulgarian lands, it's spreading there and its relation to cult objects according to the Life of Demir Baba and Otman Baba. Studies, like this one, are very important for the polemic and uncertain times we live in, because they can help us understand better the culture of part of the population of our countries. We are witnessing conflicts on ethnic basis, caused by misunderstanding or disinformation on processes that were being formed for centuries. Understanding this culture is important not only to ourselves but to the person standing next to us, for respecting each other, despite of the religious differences. In this book the author made serious attempt to give an answer to a polemic academic topics related to the Alevi(Alevism), like their origin, their destiny and the parallels of their historical and cultural memory in the present.
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Na bohaterów książki wybrałem Kazimierza Łyszczyńskiego, Jana Mesliera, Giulia Cesare Vaniniego, Paula Holbacha, markiza de Sade’a, Immanuela Kanta, Johanna Gottlieba Fichtego, Ludwiga Feuerbacha, Fryderyka Engelsa, Karola Marksa, Zygmunta Freuda, a także Richarda Dawkinsa, Michela Onfraya i Michaela Schmidta-Salomona. Nie przez przypadek analizuję poglądy tych właśnie postaci. Książka nie jest przy tym kompletnym przeglądem ważnych myślicieli ateistycznych. Sądzę jednak, że życzliwy czytelnik doskonale zrozumie, dlaczego te osoby stały się bohaterami moich esejów i dlaczego uznałem je za niezwykłe, a także po prostu piękne i wspaniałe. Moje dociekania mają charakter teoretyczno-historyczny. Nie brak tu więc analiz, krytyk i rozważań. Chciałem, aby unicestwiana przez wieki ateistyczna tradycja jak najgłębiej przemówiła do współczesnego czytelnika, rozkochała go wręcz w sobie, i by znalazł on w niej także możliwe źródło współczesnych odpowiedzi na aktualne pytania.
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The subject matter of the present monograph, entitled “TechGnosis, Uchronia, Science Fiction. The Prose of Jacek Dukaj” is the analysis and interpretation of the prose works of the author of "Ice", conducted with the adoption of selected categories, such as techgnosis, conservatism, futurology, and uchronia. The first part of the book primarily concerns the relation between the writings of Jacek Dukaj and the writings of Stanisław Lem. Piotr Gorliński-Kucik describes the creative path of the author of “Lód” [“Ice”], and next considers the possibility of applying the Harold Bloom’s “anxiety of influence” theory to the relation between these two prose-writers. In the next chapter, “Project ‘Autoevolution’,” the author attempts to situate the prose by Dukaj against posthumanism (the reflection upon the possibility of non-human subjectivity), and the evolution of man and technology, as well as to juxtapose the content of the novel by this author with the repertoire of H+ concepts specified in essays by Lem. The following chapter, “Dialogues” is devoted to polemical references to the writings of the author of “Solaris”, made by Dukaj in his short stories “Irrehaare”, “In Partibus Infidelium”, and “The Eye of the Monster”. In “The Economy of a Small Form”, the author discusses quasi-reviews (here referred to as “virtual literature”), and then continues with the description of the essays on books not yet written, which have been done by the author of Ice; one of these texts, “Who Wrote Stanisław Lem?”, has become a parody-tribute and a kind of mini-monograph on the works of the author of “Solaris”. The second part of the present work primarily concerns the key categories: techgnosis and uchronia. In the chapter “The Scorched Earth Policy”, the author suggests a typology of fictional universes constructed by Dukaj and describes the narrative model of his novels. The most extensive chapter of the work, “The Economy of Salvation. Ethics and Aesthetics of Gnosis,” has been devoted to the conservative society as portrayed in the novel by the author of “Lód” [“Ice”], and to gnostic soteriology – here, salvation is bestowed only upon narrow elite (this being the “economy of salvation”). Dukaj describes highly advanced technology by means of language that usually serves to designate the characteristics of human spirituality, which has been examined here in the context of postsecularism. Two other strategies of describing technoscience in the context of secularization have also been given some thought (in the short story by Lem and the novel by Jules Verne). In the chapter “Transhumanist Uchronia”, the category of uchronia has been further specified as “time that is not (yet).” The next subject matter that has been taken into consideration is the unstable subjectivity of the posthuman, that is, the man of virtual (post-postmodern) era, specifically with the reference to the categories of sexuality (in the discourse of post-genderism and cyber-feminism). Dukaj has then been situated in the generation of “the followers of Gombrowicz” (as opposed to the generation of “the followers of Schulz”), and therefore looked upon as operationalising the artistic language of the author of “Ferdydurke”. Also, a complex game based on a parody-tribute and pastiche (a quotation of style) played by Dukaj with the texts of Gombrowicz and Aristotle has been characterised. The chapter concludes with an attempt at interpreting “Inne pieśni” [“Other Songs”]. Two chapters have been devoted to one of the most important novels by Jacek Dukaj: “Lód” [“Ice”]. In the first one, the author has taken into account the construction of alternative history, also in the context of a historical novel. The other chapter deals with postmodern intertextuality and the problem of memory and narration, and, in addition, offers an attempt at interpreting the novel. The final chapter of the present monograph concerns the latest novel written by Dukaj, entitled “The Old Axolotl”. Its reading confirms the path of interpretation outlined in the readings of earlier works, at the same time allowing to take a look at the poetics of an e-book novel. The present monograph, “TechGnosis, Uchronia, Science Fiction. The Prose of Jacek Dukaj”, is aimed at acknowledging the intellectual and artistic value of the prose by Jacek Dukaj, and at integrating the reflection upon its nature into the domain of academic discourse.
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This book interprets, from a philosophical perspective, the changes in the historical thinking of Western European culture in the period of XII-XIII. At that time, under the pressure of the powerful mental and social coups, the process of distancing between the historical and the metaphysical: the separation between the history and the philosophy of history takes place. The naturalization of history and therefore the inevitable favoritism of the methodologies, typical for modernism, are reflected in the positive-mechanistic approach to the "historical". The analysis tracks the transformation of the "searching and viewing" of history, along with the fundamental notions: time, place, image, essence. The new thinking of history produces phenomena that are accepted today as "natural". These include the introduction of history into the corpus of science and the "birth of the author".
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"Amduat – Text of the Hidden Chamber" is an ancient Egyptian esoteric book that describes and magically recreates the journey of the Sun God to Duat (the Realm of the Dead). The book has been recorded on the walls of the royal tombs in the Valley of the Kings - it contains the names of the inhabitants of the afterlife, their sacred images and spells to overcome the obstacles in this journey. It is a secret doctrine taught by the Egyptian king and his companions. It appears for the first time in the middle of the second millennium BC, and its tradition is preserved until the sunset of Egyptian civilization. The book is a magical means of immortality, and with its help one goes the same space cycle to his resurrection as the Sun God on his night journey to the new sunrise. The edition contains an introduction, a translation from Ancient Egyptian and a commentary on the book. It is published for the first time in Bulgarian.
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Charles Darwin: The founder of the theory of natural selection declared that he was a believer till 1859, when his well-known book The Origin of Species was published. After his death, in 1882, he was honoured by a burial in the Westminster Abbey. However, as his notes prove, he had never thought of betraying science for the sake of religious reasons. He had already written in 1838 that: “The great break in the organic chain between man and his nearest allies, which cannot be bridged over by any extinct or living species, has often been advanced as a grave objection to the belief that man is descended from some lower form; but this objection will not appear of much weight to those who, from general reasons, believe in the general principle of evolution”. This “great break” between men and animals, between Civilization and Natural Selection: this is what we shall make an effort to bridge over in this book.
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Proceedings Volume: 12th LUMEN International Scientific Conference Rethinking Social Action. Core Values in Practice | RSACVP 2019 | 15-17 May 2019 | Iasi – Romania
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Christianity has forever marked the lives of the peoples who have embraced it. Through it, people have understood that this life is not the sole purpose of their existence, that preparing for the encounter of the living God, the One who sacrifices himself on the cross, then to overcome death by the resurrection, is the destination to which we are heading. That is why our entire existence must be placed in the service of God and others, so that we may be placed at the right of the Fair Judge (Matthew 25).This study aims to present some aspects regarding our Latinity and Orthodoxy - as a true bridge between East and West. Also, the influence of the Byzantines in the life of the Romanian people will be analysed as well as the adoption of the Byzantine-Slavonian rite in our medieval culture. Thus, a complex image of our Romanian culture and spirituality specific to the 9th-14th centuries can be drawn.
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Göçün birçok yönden insan hayatı üzerinde etkisi bulunmaktadır. Göç eden insan, tüm hayatını değiştirmeye niyet etmekte, yeni bir hayata başlamayı göze almaktadır. Yeni çevrenin değişik şartları, orada edinilen kazanımlar ve tecrübeler, önceki yerleşik geleneksel dinî inanış, değer, norm, pratik ve adetlerin zamanla kaçınılmaz bir biçimde etkilenmesine hatta değişim ve dönüşümüne yol açabilmektedir. Öyle ki, göç süreciyle farklı kültürler, sosyal katmanlar ve insanlar karşı karşıya gelebilmekte, bu karşılaşma da beraberinde pek çok çatışma ve sorunlara zemin hazırlayabilmektedir. Bu kitap, göçün ve göçmen olma durumunun özellikle dinsel inanç ve yaşam tecrübesi üzerindeki yansımalarını konu edinmektedir. Bu kapsamda, on bölümden oluşan bu çalışmada, her bir bölüm kendi araştırma ekseninde göç ve din hususunu farklı boyutlarıyla ele almakta ve tartışmaktadır.
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Elinizdeki bu kitap, Türkiye’den yurt dışına göç eden insanların bulundukları ülkelerdeki göçmenlik halleri üzerine odaklanmaktadır. Çalışmada alanlarında uzman on akademisyen tarafından, Almanya, Fransa, Hollanda, Avusturya, Belçika, Danimarka, İsveç, Norveç, İngiltere ve Amerika’da yerleşik Türk göçmenlerin kültürel, sosyal, ekonomik, etnik ve dinsel yaşam tecrübeleri bütüncül bir bakışla ele alınmaktadır. Ayrıca her bir bölüm, Türk göçmenler tarafından tesis edilen dinî sivil örgütlenmeler etrafında şekillenen dinsel yaşam tecrübeleri üzerine sosyolojik analizleri de ihtiva etmektedir.
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By this volume, the first of Cluj Center for Indian Studies Collection, we do not try to explain the differences or the similarities among religions or different periods of time. We only try to introduce the reader into the fascinating world of religions and faiths. Each and every one of them has something unique about it. There are a great many similarities among world’s religions and yet a great many differences. As in the case of multiculturalism, a term we usually understand as a practice of giving equal attention or representation to the cultural needs and contributions of all the groups in a society (special emphasis may be given to minority groups underrepresented in the past, as through bilingual education), in case of religions general approaches are alike: the term “religion” defines internal relationships among communities relatively circumscribed, and also among people of specific provenience engaged in external, professional, cultural, linguistic, or any other relations.
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This book addresses the issues and challenges raised by the high-profile cases of Charlie Gard and Alfie Evans. The individual chapters, which complement one other, were written by scholars with expertise in Law, Medicine, Medical Ethics, Theology, Health Policy and Management, English Literature, Nursing and History, from the UK, Australia, Canada, the Czech Republic, France, Germany, India, Spain, Turkey and the USA. The following are among the key questions explored in the book. Is the courtroom an appropriate forum for resolving conflicts relating to medical futility in paediatrics? If so, should parental rights be protected by confining judicial powers only to cases where there is a risk of significant harm to the infant; or should the “best interests” test continue to be recognised as the “gold standard” for paediatric cases? If not, should mediation be used instead, but how well would this alternative method of dispute resolution work for medical futility conflicts? Further, should social media be deployed to garner support, and should outsiders who are not fully acquainted with the medical facts refrain from intervening? And, how are comparable situations likely to be managed in different countries? What lessons can be learned from them as well as from religious perspectives?
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There is today an optimistic approach, on a widespread scale, to every issue of life, which in appearance seems good and commendable. This is a result of a general secular mindset that reinterprets love and empathy unsuccessfully, and that is the case even when dealing with the religious experience. But the Apostle Paul challenged the first century’s Greek and Roman polytheism in a way that should challenge our twenty-first century’s approach to religious experience. For him, the demons were real, and they were powerful and fearful. Augustine of Hippo, in De civitate Dei contra paganos, was thinking alike, and this was the general view during the most part of history. This paper aimed to reclaim into the taxonomy of the religious experience the place rightly owned by the actors of the dark side.
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Cele nedelje tropske vrućine, pa o čemu drugom nego o teologiji. Da bismo razumeli virus i kako se širi, zašto ugrožava zdravlje i, konačno, kako da se zaštitimo od njega – pitamo, da tako kažem, prirodu. Naučni metod je uglavnom to – postupak kojim se od prirode dobijaju odgovori koji objašnjavaju, pa možemo da uskladimo svoje ponašanje sa zakonima prirode, ako smem tako da kažem.
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İslam, insan hayatının tüm yönlerini kapsayan kurallar ve düzenlemeler ortaya koyan, başta insanın ve diğer tüm varlıkların sahibi ve yaratıcısı olan, hüküm ve hikmet sahibi olan Allah (cc) tarafından ortaya konulmuş eşsiz bir sitemdir. Bu sistem insan hayatını ilgilendiren tüm alanlarla ilgili düzenlemeler içerir ve hiç şüphesiz bu düzenlemelerden en önemlilerinden birisi de ekonomik sistemdir. İnsan yaşamı boyunca diğer insanlarla ekonomik ilişkiler kurmak zorundadır. İlahi sistem gereği insanlar birbirlerine muhtaç yaratılmış olup ekonomik sistem insan ilişkilerinin temelinde yer almaktadır. Finansal sistemler ise ekonomik sistemlerin bir alt sistemi olarak her zaman var olagelmiştir. Finanssız bir ekonomik sistem düşünülemez. İslam ekonomi ve finans sistemi bu kadar önemli olmasına rağmen günümüz modern ekonomi ve finans dünyası içerisinde yeterince anlaşılabilmiş ve kurumsallaşabilmiş değildir. İslam’ın ilkelerine uygun tam olarak tasarlanmış bir ekonomik ve finansal sistem nasıl olacaktır? Bu sistem modern ekonomi ve finansal sistemlerden ne kadar farklı olacaktır? Modern ekonomi ve finans sistemlerinin temelinde faiz yer almaktadır ve İslam bunun yerine neyi koymakta veya önermektedir? Schumpeter’in (1961) de belirttiği gibi finansal sistem ve finansal sektör olmadan inovatif büyüme gerçekleştirilemez ve para bu sistemin temelinde yer almaktadır. Modern finansal sistemler ise para transferinin merkezine faizi koymuşlardır. Finansal sistemin temeli kredi oluşturma potansiyeline bağlıdır ve bu noktada fon fazlası olan kişi veya kurumların bir sistem aracılığıyla fon ihtiyacı olanlara ihtiyaç duyulan fonları transfer etmesi beklenir. Burada sistem ve denge yine faiz aracılığıyla gerçekleştirilmektedir. İslam ise faiz ve faize dayanan tüm sistemlere koşulsuz ve şartsız karşı çıkmaktadır. O halde ekonomi ve finans sistemlerinin faiz enstrümanı olmadan dizayn edildiği bir sisteme ihtiyaç vardır. İslam, modern ekonomik sistemin ortaya koyduğu para ve sermaye piyasalarının işleyişine temelde karşı çıkmamaktadır. İnsanın ekonomik sistemle birlikte ele alınması ve insanın gelişmesi ve kalkınması da İslam’ın hedefidir. Bu açıdan bakıldığında bankacılık sistemi ve sermaye piyasaları da İslami sistemlerdir ve gereklidir. İslam toplumsal barışı ve huzuru zedeleyecek tüm zararlı araç ve uygulamalara karşı yasaklar ve önlemler almıştır. Bunların başında hiç şüphesiz faiz gelmektedir. Yine ekonomik sistemin temelinde yer alan alış-veriş de karşılıklı serbest irade beyanlarının ortaya koyulduğu akitleşme ile ve tarafların karşılıklı haksızlığa uğratılmadığı usullerle yapılmalıdır. Arz ve talebin bir etkilenmeye maruz kalmadan serbestçe piyasa fiyatlarının oluşturmasına uygun zemin hazırlanmalı ve bu sisteme müdahale eden stokçuluk, malların piyasaya ulaşmasını engelleme vb. müdahaleler engellenmelidir. Yalan, hile ve aldatmanın olmadığı tarafların karşılıklı kazanç sağlamaları ve serbest irade beyanlarına bağlı bir ekonomik ve finansal sistem kurulmalıdır. Ayrıca İslam ekonomi ve finans sisteminde elde edilen servet üzerinde zekât gibi yine toplumun huzur ve dayanışmasını temin eden önemli bir düzenleme yer almaktadır. İşte İslam ekonomi ve finans sistemi bu ve buna benzer düzenleme ve hükümlerle insanın sadece ahiret hayatında değil dünya hayatında da huzur ve refah içerisinde yaşamasını sağlayacak sistemler ortaya koymaktadır. Bu noktada en büyük sorun modern ekonomi ve finansal sistemler gelişip kurumsallaşırken, İslam ekonomi ve finans sistemi kurumsallaşamamış ve modern sistemlere ayak uydurmakta zorlanmıştır. Bu konudaki akademik çalışmalar ve düşünsel evrim son yüz yılda gelişmeye başlamış fakat yeni uygulama imkânı bulmaya başlamıştır. Özellikle, bankacılık alanındaki gelişmelerle birlikte bu alan literatür anlamında zenginleşmeye başlamıştır. Fakat halen “İslam ekonomisi” ve “İslami finans” tanımlamaları konusunda kafa karışıklığı devam etmektedir. Bir taraftan finansal okuryazarlık sorunu diğer taraftan faizin tam olarak anlaşılmaması bu kafa karmaşıklığını devam ettirmektedir. Diğer bir sorun ise faize alternatif olarak ortaya konulan bazı çalışmaların i’ne satışı misali şer-i hile boyutunun ötesine geçememiş olmasıdır. Bazen de faize karşı İslam toplumlarındaki hassasiyetin ortadan kalkması ve faizin sıradanlaşması da sorunun çözümünün önünde önemli bir engel olarak durmaktadır. İşte böyle bir dönemde Hasan Kalyoncu Üniversitesi önderliğinde düzenlenen 3. Uluslararası İslami Finans ve Muhasebe kongresi bu alandaki eksiklikleri gidermek ve İslam ekonomi ve finansının gelişmesine zemin hazırlamak adına önemli bir adımdır. Bu kitapta, bahsi geçen sempozyumda sunulan bildirilerin tam metinleri derlenerek sunulmaktadır. İslami finans, İslam İktisadı, İslami sigortacılık, İslami işletmecilik ve İslami finansal kurumlarda işletme yönetiminin birçok alanına ilişkin alanında önde gelen akademisyenlerinin görüş, fikirler ve önerileri yer almaktadır. Bu çalışmanın İslam ekonomi ve finansının gelişmesine katkı sağlaması ve bu konudaki duyarlılığı artırması en büyük hedefimizdir. İlgi duyan tüm taraflara faydalı olması dilek ve temennilerimizle.
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“In this book, we have named the phenomena neoreligion and reactivation. Neoreligion does not mean a change inside institutionalised religion, it does not correspond to some kind of dogmatic creative crisis, which would bring established religious groups to claim to create something new while only dusting out ancient components of their religion. It is not to confuse, either, with some kind of religious nostalgia, a desire to return to the origins or foundations of a religion. Such a dynamic can be observed with the born-again phenomena – obvious in the spheres of monotheistic religions – that is individual religious revivalism of people who are often searching for a supposedly original orthodoxy.Neoreligion, on the contrary, is the phenomenon where, outside existing religions, new religions are created, but not from nothing: they are reactivated in a new form. They take their roots – or at least claim to do so – in traditional or ancient beliefs and adopt some of the imagined traditional behaviours. The movement, therefore, is one of transformation, since it is a takeover of the old. But this change does not simply follow the logic of the old: there is also a dimension of novelty, of creation.This volume is dedicated to studying these phenomena: describing and analysing their various appearances, uncovering their logic and dynamics, shedding light on the motivations of followers, and discussing their consequences.”
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The Turkish term “lider” is derived from the English word “leader”, which denotes the concept of leading or advancing. This term has been adopted into Turkish with a similar meaning. In Turkish usage, the term “lider” often implies the concept of “önder” (guide), and similarly, “liderlik” is associated with “önderlik” (guidance). The introduction of various adjectives has expanded and diversified the application of the term. For example, terms such as religious leader, political leader, community leader, transformational leader, and charismatic leader illustrate this broad usage. In the context of the “Religion and Leadership Workshop” organized by the Qur’an Research Foundation (KURAV), the term “lider” should primarily be interpreted as referring to a “religious leader” or a “leader in religion”. However, it is important to recognize that a religious leader may also exhibit social, cultural, charismatic, and transformative attributes, thereby integrating aspects of political, social, or charismatic leadership. The ideal framework for such a leadership, as exemplified by prophets, represents an aspirational model, though real-life leaders may vary in their alignment with this ideal. This dimension of leadership is also explored in our workshop through papers, discussions, and contributions when they touch on the realities and contemporary situations. The Religion and Leadership Workshop features four principal papers, including an inaugural conference, and the final volume of proceedings encompasses a total of five papers. These are Yalçın Akdoğan’s “Religion and Leadership” (Inaugural Conference); Yusuf Şevki Yavuz’s “Leadership in the Qur’an”; Adem Apak’s “Muhammad (pbuh) and His Leadership”; Bayram Ali Çetinkaya’s “Turkey-Centered Politics in Contemporary Islamic Thought and Leadership Quests”, and Mehmet Ali Büyükkara’s “Religious Leadership in Turkey”. In addition to these papers, brief discussions contributed by Adnan Demircan, Ahmet Yaman, Bünyamin Erul, Yusuf Şevki Yavuz, and Cağfer Karadaş provide further insights. The workshop is also enriched by individual assessments from participants, including Mustafa Gencer’s “Ottoman Modernization in the Tanzimat and Meşrutiyet Periods”; Mustafa Tekin’s “Religion in Leadership and Leadership in Religion”, and Şaban Ali Düzgün’s “Process Analysis of Modernization from the Ottoman Empire to the Turkish Republic”. These contributions collectively offer valuable perspectives and enhance the scholarly discourse of the event.
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