43
Piper bit her lips, her eyes squinting. “Humans are so …”
“Human. Imperfect. Judgmental. Scared. Insecure. Easily disappointed. Delusional. Impulsive.”
Tugging on Parker’s ponytail, Piper grinned. “Yes, but also … kind. Loving. Forgiving. Heroic. Truthful. Noble. Humble. Resilient.”
Sayfa 324 - :/ :'(
Admission of Turkey to the Public Law of Europe and the Rudiments of Formal Reform
In his inaugural speech to the Council of State in 1868, Abdul Aziz, the successor of Sultan Mecid who had enacted the two Reform edicts cited above, vowed to protect and defend the members of all nationalities as "children of the same fatherland." Yet, in spite of all these professions and asssurances, intermittently reasserted up to the 1876 Constitution and beyond, "No genuine equality was ever attained." [10] The reason was evident. The reforms were a repudiation of fundamental socio-religous traditions deeply enmeshed in the Turkish psyche, and institutionalized throughout the Empire. When the 1856 edict was proclaimed:
" Many Moslems began to grumble: 'Today we lost our sacred national rights which our ancestors gained with their blood. While the Islamic nation used to be the ruling nation, it is now bereft of his sacred right. This is a day of tears and mourning for the Moslem brethren.' [11] "
Within few years (1859), these reations culminated in what is known as the Kuleli revolt in the capital. Army officers joined hands with Muslim clergymen and teachers in an attempt to overthrow the regime in protest against what they considered to be sumbisliveness to foreign powers, and the illegimitimacy of the act of granting equal rights to the Christians.
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10. Roderic H. Davison, "Turkish Attitudes Concerning Christian-Muslim Equality in the Nineteenth Century," American Historical Review 59 (July 1954), p. 848
11. Şerif Mardin, The Genensis of Young Ottoman Thought (Princeton, NJ: Princeton University Press, 1962), p. 18
Sayfa 20Kitabı okudu
Admission of Turkey to the Public Law of Europe and the Rudiments of Formal Reform
The decision of the Christion Powers of Europe to embrace Turkey was an anomaly as European public law, the bastion of European legalism, was instrinsically on a collision course with the Ottoman theocratic system and its religious dogmas. The Concert of Europe already in 1648 in Westphalia had laid the foundation of the doctrine of the separation of church and state and thus, in a rudimentary form, had already decided to subordinate religious dogmas to legal principle, the rule of law; it thus consecrated secularism as the cornerstone of the system of the family of nations. But the Ottoman Empire, for most of its history, was and remained a theocracy which, by definition and fact, cannot be secularized; laws that are predicated upon permanently fixed and intractable religious precepts cannot be modified, much less reformed.
Sayfa 20Kitabı okudu
Truth didn’t live in the light; it hid in the dark, dancing with demons, afraid to be set free, afraid to be seen by judgmental eyes.
Sayfa 141Kitabı okudu
I am embarrassed to tell it, so rudimentary it seems, like an infant’s discovery that her hand is her own. But that is what I was then, an infant.
Sayfa 19Kitabı okudu
In making feminism a life question, we will be judged as judgmental. In this book I refuse to relegate the question of how to live a feminist life to history. To live a feminist life is to make everything into something that is questionable. The question of how to live a feminist life is alive as a question as well as being a life question.
Bunun ötesinde, Ortaçağ yolculukları düşseldi. Ortaçağ daha çok, olağandışı şeylere olan ilgiyi karşılamaya yönelik ansiklopediler, Imagines mundi (Evren İmgeleri) üretir, uzak ve erişilmez ülkeleri anlatır. Ve bütün bu kitapları, sözünü ettikleri yerlere hiç gitmemiş kişiler yazmıştır, çünkü o dönemde geleneğin gücü, deneyimden önemliydi. Haritanın amacı, Yer'in biçimini göstermek değil, karşılaşılabilecek şehirleri ve halkları tek tek sıralamaktı. Ayrıca simgesel temsil, empirik temsilden daha önemliydi. 1475 tarihli Rudimentum Novitiorum (Yeni Başlayanların El Kitabı) haritasında minyatür sanatçısını ilgilendiren Kudüs'e nasıl ulaşıldığı değil, Kudüs'ü Yer'in merkezinde göstermektir
Bunun ötesinde, Ortaçağ yolculukları düşseldi. Ortaçağ daha çok, olağandışı şeylere olan ilgiyi karşılamaya yönelik ansiklopediler, Imagines mundi (Evren İmgeleri) üretir, uzak ve erişilmez ülkeleri anlatır. Ve bütün bu kitapları, sözünü ettikleri yerlere hiç gitmemiş kişiler yazmıştır, çünkü o dönemde geleneğin gücü, deneyimden önemliydi. Haritanın amacı, Yer'in biçimini göstermek değil, karşılaşılabilecek şehirleri ve halkları tek tek sıralamaktı. Ayrıca simgesel temsil, empirik temsilden daha önemliydi. 1475 tarihli Rudimentum Novitiorum (Yeni Başlayanların El Kitabı) haritasında minyatür sanatçısını ilgilendiren Kudüs'e nasıl ulaşıldığı değil, Kudüs'ü Yer'in merkezinde göstermektir
The hunger among many younger people for rules, or at least guidelines, is greater today for good reason. In the West at least, millennials are living through a unique historical situation. They are, I believe, the first generation to have been so thoroughly taught two seemingly contradictory ideas about morality, simultaneously—at their schools,
xviii - Norman DoidgeKitabı okudu
Babies can also do rudimentary math with objects. The demonstration is simple. Show a baby an empty stage. Raise a screen in the middle of the stage. Put a Mickey Mouse doll behind the screen. Then put another Mickey Mouse doll behind the screen. Now drop the screen. Adults expect two dolls, and so do five-month-olds; if the screen drops to reveal one or three dolls, the babies look longer than they do if the screen drops to reveal two.
