Ortodoks düşüncenin her tonu cansız, taklitçi bir tarz ister.
Orthodoxy, of whatever colour, seems to demand a lifeless, imitative style.
Ehl-i sünnet (islamic orthodoxy) vahiy meselesinde peygamber’in işgal ettiği yeri çok küçümsediği gibi, Kur’an’ın sağlıklı olarak anlaşılmasında ortamın oynadığı rolü de gereğinden fazla sınırlandırmıştır.
Sayfa 66Kitabı okudu
Freedom in Hell
Although the quality and the art of the master change, what is depicted is the same. Given the rule, hierarchy and orthodoxy of the church, the artist has little leeway in projecting his particular “world”. His only opportunity to create is in hell.
Sayfa 28
Özellikle çocukluk çağımızda üstünde ısrarla durulan ve biteviye yinelenen düşünceler birçok insanda bilinçsizce benimsenen çok katı inançlar yaratır ve tutumunun mutaassıblıktan (orthodoxy) kurtulduğunu sanan bir çok kişi, gerçekte hâlâ bilinçaltındaki dinsel eğitim tarafından denetlenmektedir.
Sayfa 43
Deli mantığını yitirmiş kişi değildir. Deli, mantığından başka her şeyini yitirmiş kişidir.
G. K. CHESTERTON
Orthodoxy - Ortodoksluk
Sayfa 35 - Metis YayınlarıKitabı okudu
…Ortodoxy means not thinking- not needing to think. Orthodoxy is unconsciousness.’
Sayfa 61
Muvaffak’ın Kādî İsmail'e verdiği destek, ılımlı-akılcılığın tesisinde etkili olduğu gibi, aynı zamanda sahih dini (orthodoxy/Sünnilik) hukuk ve yargı yoluyla desteklemeye yönelik bilinçli bir çaba niteliği taşıyordu. Kādî İsmail daha akılcı bir çizgide olan Hanefîliğe karşı çıkmıştı. Nitekim [Hanefi kadi] Ebû Hâzim, onun kırk yıl boyunca Irak'ta Ebû Hanîfe’nin izlerini silmek için mücadele ettiğinden yakınacaktır. Kādî İsmail, ılımlı-akılcı rakibi Dâvûd ez-Zâhiri'yi (ö. 270/884) kıyası kabul etmediği gerekçesiyle sürgüne gönderdi. 141 Gulâmu Halîl Soruşturması’nda, [Ebü'lHüseyin] en-Nûrî (ö. 295/907-8] ve diğer Sûfîlerin yargılanmasına nezaret eden de yine Kādî İsmail idi. 309/922 yılında Hallâc-ı Mansûr’un, 323/935 yılında İbn Şennebûz’un ve kısa bir süre sonra da İbn Miksem'in yargılanmalarına nezaret edenler ise Kādi İsmail'in öğrencileriydi.
Sayfa 131 - KlasikKitabı okudu
Subconscious of Orthodoxy
What were these brave lads fighting for? Definitely not money; it was ideology that drew them to the battle zone. “Our religion” was the most frequent answer they gave when asked about their motives. “I am an Orthodox and I must help my Serb brethren against the Muslims,” said twentyfour-year-old Vagelis Koutakos.
Sayfa 16Kitabı okudu
Early Muslims actually assigned a more significant and emancipatory role to
reason. Abu Hanifa (699–767), the founder of earliest Sunni school of jurisprudence, acknowledged a jurist’s reason-based judgment as an important
source of jurisprudential authority. Two generations later, however, Shafii
developed the jurisprudential method that prioritized the literal understanding
of the Qur’an and hadiths followed by the consensus of the ulema, limiting the
role of reason to mere analogy. Moreover, with the works of such eminent
ulema as Ghazali, Shafii’s jurisprudential method influenced other fields of
Islamic knowledge such as theology and Sufism. At first, Shafii’s method
was one of the many alternative jurisprudential approaches. By the establishment of the ulema–state alliance starting in the eleventh century, however, it
gradually became the main pillar of Sunni orthodoxy. Ultimately, Hanafis
adopted this methodology, as did Malikis and Hanbalis.
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Deli, aklını kaybetmiş adam değildir. Deli, aklı dışında her şeyini kaybetmiş kişidir.
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The cases of altruism and sexuality considered in this chapter both give us some sense of why we should be suspicious of any ethical or political argument that is based on what is natural. We can be drawn into these kinds of arguments from all sorts of laudable motives. For instance, campaigners against anti-homosexual laws will often cite evidence of homosexual behaviour among various species of birds and mammals in support of the view that homosexuality is natural. Modern medical orthodoxy now holds that masturbation should be not only allowed, but positively encouraged, because it is natural. Religious critics of interpretations of evolutionary biology that suggest we must resign ourselves to a society ruled by selfishness have been led to insist that, on the contrary, human altruism is not only desirable but natural. But 'natural' in these contexts really means fixed, given, determined. It denotes not the act of a free individual, but the playing out of an unalterable physical law. Political questions about what sexual behaviour should be allowed, or how the interests of different groups within society are to be balanced and regulated, are decided by human laws, not by laws of nature.
Sayfa 122 - Oxford University Press
Thomas J. Harper
Here again Tanizaki runs counter to orthodoxy. His pessimism (and probably his earthiness too) would not be at all popular with the modern artistic establishment: the ‘masters’ of flower arrangement, tea ceremony, calligraphy, painting, dance. Many of these people make handsome living by their art, and, as the government’s chosen cultural emissaries, have been influential shapers of the image of Japanese culture that is packaged for export. The implication that their art is stillborn could not but be resented. Tanizaki, however, would dismiss it as cold and sterile, too far removed from the sources of its life to claim any vitality. That scattered vestiges of excellence still survive he would not deny; and anyone who has seen for instance a votive performance of Nō on the weathered outdoor stage of a temple or shine must agree that they do survive. But for Tanizaki circuit museum piece is no cause for rejoicing. An art must live as a part of our daily lives or we had better give it up. We can admire it for what it once was, and try to understand what made it so — as Tanizaki does in *In Praise of Shadows* — but to pretend that we can still participate in it is mere posturing.
Sayfa 72 - VintageKitabı okudu
