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
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.
Until the fall of Jerusalem in 70 AD and the ensuing council at Yavneh there was no Jewish orthodoxy: Judaism embraced a number of groups and sects. Christians constituted one of these, alongside Sadducees, Pharisees, Essenes, ‘Zealots’ (resistance fighters), and other less well known. Christians, including Gentile converts, regarded themselves as Jews — and until well into the second century other Jews also regarded them as Jews.
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
“the mother and father of all evil”
In 2018 Mr Erdogan appointed his soninlaw, Berat Albayrak, as finance minister in the belief that he could command market forces.
Two years later Mr Albayrak resigned for health reasons after splurging $128bn in foreignexchange reserves to defend the lira. Mr Erdogan has dogmatically insisted that interest rates are “the mother and father of all evil” and has fired three centralbank governors for not reducing
them. Two years ago the president made clear at a meeting with the Turkish Industry and Business Association that as a Muslim he would continue to lower interest rates in accordance with Islamic teaching.
Now Ms Erkan has cautiously increased the benchmark interest rate from 8.5% to 15%, although the market expected 20%. And the lira has
crashed. The question is who will blink first when Islamic teaching comes into conflict with economic orthodoxy.
Sayfa 13Kitabı okudu
Deli mantığını yitirmiş kişi değildir. Deli, mantığından başka her şeyini yitirmiş kişidir.
G. K. CHESTERTON
Orthodoxy - Ortodoksluk
Sayfa 35 - Metis YayınlarıKitabı okudu
SANTIAGO RAMÓN Y CAJAL kimdir?
Acknowledged by many to be the architect of modern neurobiology, as a young man Cajal tried very hard to keep out of medicine altogether. He wanted to be an artist, but his father (a professor of dissection) was equally adamant that he should be a doctor. After miserable but educational apprenticeships with a cobbler and a barber, Cajal gained his
The sanctions of imperial authority were available to decree and determine orthodoxy; orthodoxy followed imperial power; political resistance could be heresy.
England
Seventeenth- century political turmoil was a question of identity, choosing between, on the one hand, absolutist monarchy, obsessed with religious orthodoxy, landed wealth and stability, and, on the other, an egalitarian oligarchy led by commercial wealth and overseas trade, willing to use sea power strategy to become a great power in defiance of the limitations of location and population
Sayfa 272 - Yale University PressKitabı okudu
For the Latin East, worrying developments were taking place in Egypt where Saladin was rapidly extending his power and influence. As vizier in Egypt he put an end to the Fatimid caliphate and restored the country to Sunni orthodoxy. Following the death of Nur ed-Din in 1174, Saladin succeeded in receiving the recognition of the caliph in Baghdad as his successor and marched on Damascus. Egypt and Syria were now united under one ruler and the Latins were not blind to the threat to their position that Saladin now posed.
