The Turkish modernization, which can be taken up to the beginning 18th century, has similar dynamics and problems in the Ottoman and Republic era. These dynamics and problems have been reviewed and criticized many times by many people. One of them was Nurettin Topçu, one of the most important and leading names of the Turkish conservatism of the Turkish Republic era. He has different views on reform and reform as a conservative name. He alleges that change is necessary for people and societies and that the real revolution is not contrary to conservatism. He also criticizes the Ottoman-Turkish modernization process within the framework of these views. In this criticism of the process about two centuries, three issues come to the forefront. The first of these is that reforms made under the name of revolution could not go beyond the formal changes and are Western imitation. The second is the denial of the past during reforms. The third is the division of society into new and old supporters. He suggests a Turk-Islam Renaissance based on a new philosophical system in which the mind is dominant as a solution to these problems and the past is not denied.
The Turkish modernization, which can be taken up to the beginning of the 18th century, has similar dynamics and problems in the Ottoman and Republic era. These dynamics and problems have been reviewed and criticized many times by many people. One of them was Nurettin Guncu, one of the most important and leading names of the Turkish conservatism of the Turkish Republic era. He has different views on reform and reform as a conservative name. He alleges that change is necessary for people and societies and that the real revolution is not contrary to conservatism. He also criticizes the Ottoman-Turkish modernization process within the framework of these views. In this criticism of the process about two centuries, three issues come to the forefront. The first of these is that reforms made under the name of revolution could not go beyond the formal changes and are Western imitation. The second is the denial of the past during reforms. The third is the division of society into new and old supporters. He suggests a Turk-Islam Renaissance based on a new philosophical system in which the mind is dominant as a solution to these problems and the past is not denied.
Alan : Sosyal, Beşeri ve İdari Bilimler
Dergi Türü : Ulusal
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