2016 Sayı 26

Permanent URI for this collectionhttps://hdl.handle.net/11452/13102

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The absurd aspect of the death of god
(Uludağ Üniversitesi, 2016) Kuçlu, Erhan; Uludağ Üniversitesi/Fen-Edebiyat Fakültesi/Sosyoloji Bölümü.
After the death of God we came up against the loss of supreme value and thus loss of meaning, some philosophers and some writers (especially absurdist ones) call the new world as chaotic and absurd. In this paper, we will investigate the relationship between the death of God and absurdity. Our main question: Does the death of God have the absurdist vein? For this inquiry, first of all, we will try to introduce what is the meaning of the-death-of-God in absurd literature and then we will make a short conceptual analysis of absurd to show relationship between them.
Art and education
(Uludağ Üniversitesi, 2016) Eren, Işık; Uludağ Üniversitesi/Fen-Edebiyat Fakültesi/Felsefe Bölümü.
While language opportunities of people are developed through art education, information on values can also be presented via this language. If humans and their values, people and their opportunities, styles of relationship, actions and styles of evaluation are presented with aesthetic style of art works, aesthetic thinking and understanding opportunities as well as images can also be changed in people. If each individual, who has participated in educational process, is acquired ideals in the context of their own resources by respecting their own structural unity and can also be provided with an excitement to learn, generate knowledge and be creative, it would not be an illusion to raise ethical people, who are open to themselves, society and to the world.
Globalization and Adorno's industrialization of culture
(Uludağ Üniversitesi, 2016) Akdemir, Abamüslim; Uludağ Üniversitesi/Eğitim Fakültesi/Sosyal Bilimler Öğretmenliği.
With the arrival of the last quarter of the twentieth century, the rapid and pervasive changes that occurred in almost all aspects of life including but not limited to art, philosophy, architecture, and literature removed the international borders. The world gradually became homogenized. This new epoch emerged under the name of globalization in the contexts such as new world order and postmodernity. With globalization, subjects eating the same food, drinking the same beverages, listening to the same music, and watching the same things also began to think and feel the same way. The liveliness created by different cultures was replaced with the mass culture, mixing everything together and making them homogenized and universalized. What makes all of these possible is the "Culture Industry". Believing that the Marxist critical social theory was no longer adequate, Adorno developed a new critical social theory against this new order based on the Frankfurt School of critical theory and predicated upon a critique of mass culture. In his theory, he used the concept of culture industry. He chosed the term "culture industry” instead of “mass culture” and saw culture as a product systematically produced and disseminated by the culture industry, instead of something that was born out of the mass itself.
Nietzsche and Spinoza: Thinking freedom
(Uludağ Üniversitesi, 2016) Turner, Zeynep Talay
Nietzsche’s concept of freedom is premised upon a conception of the relationship between freedom and necessity; here I examine that concept of freedom against the background of the philosophy of Spinoza. Both offer powerful accounts of how freedom and necessity might be reconciled; this essay sets out the difference between them by breaking the problem down into those of selfhood, time, reason and culture. It is concluded that for Nietzsche freedom is always premised upon a relationship of the self to itself, whereas for Spinoza it devolves on a relationship between self and others.
Relation of law and violence from a foucauldian perspective
(Uludağ Üniversitesi, 2016) Becermen, Metin; Uludağ Üniversitesi/Fen-Edebiyat Fakültesi/Felsefe Bölümü.
In this paper, the relation of law and violence is being addressed within the frame of the thoughts of Foucault. Thus, first it was examined what law and violence means, and then it was tried to reveal how Foucault approaches the subject. Foucault deals with the problem of law in the context of power relations. At this point, it is being observed that there is a connection among state, law and violence. In addition, it is also being observed that body is the object of violence and law functions as an interference to the living space of the individual. In this study, all these problems will be tried to be discussed.
The relation of the self and external reality
(Uludağ Üniversitesi, 2016) Çüçen, A. Kadir; Uludağ Üniversitesi/Fen-Edebiyat Fakültesi/Felsefe Bölümü.
In order to explain the relation of the self and external reality for the purpose of demonstrating that the search for an ontological basis of the external world is not a meaningful one, it is necessary to explain, first of all, the concepts "self" and "external reality", and then go ahead to interrogate the relation of the self and external reality. In this paper, firstly the general understanding of the concept of self will be explained in terms of its epistemic nature and functions. Later, I will state my understanding of the concept of self and discuss its relation with the external world.
Theory, activism and dialectics: Perplexities of antiracism and antiraciology in the discourses of world-system analysis
(Uludağ Üniversitesi, 2016) Turowski, Mariusz; Uludağ Üniversitesi/Fen-Edebiyat Fakültesi/Felsefe Bölümü.
Racism and raciology has been typically considered by the representatives of the world-system perspective as the problem linked to the question of the sources of peoplehood, which defines one of the most critical aspects of the capitalist geoculture: a question of differences and correlations between peoples (races, nations, ethnic groups) as a constructed category and classes as an objective reality (in Marxian and Weberian terms). In my paper I briefly present: 1) original Wallerstein’s conceptualization of installation of race and racism within the logic of the modern world-system, 2) correction of that doctrine provided by Étienne Balibar, 3) outline of James Blaut’s theory of cultural racism. Next (4) I will use all the three proposals as means of critical examination of the presence (or lack thereof) of race/antiracism in discourses of some contemporary social movement. Concluding sections of the paper refer to the prospects of progressive antiracist initiatives and their evaluation from the perspective of critical theory of democracy.

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