The Ottoman political tradition is a system composed of Islam, old Turkish, Byzantinian and Iranian traditions. At the center of the political arena is the sultan, who is to ensure social justice. The Ottoman society consisted of four elements that were expected to complement each other; military group, men of science and the pen, traders, manufacturers. The tax system is the basis of Ottoman social classification. The tax payer is called the flock (reaya). Ahilik (Brotherhood) and guilds are located at the intersection of the social and economic system. Ahilik was established with the principles and understandings of futuwwa. The first ahi in Anatolia was Ahi Evran. Ahilik gradually lost its influence due to the conditions of the age and left its place to guilds. The guilds, operating within the framework of the Ottoman's economic and political understanding, succumbed to European capitalism with industrialization. The aim of this study is to determine the emergence of the Ahilik and guilds, which used to be one of the important dynamics of the socio-economic structure of the Ottoman Empire, and reveal for what socio-economic and political reasons they lost their function.

Character and values education has gained importance in many societies since the first moments of the emergence of the phenomenon of education, and moreover, it has formed the basis and ultimate goal of educational processes. While values education focuses more on the adoption of the current values in society, character education focuses on universal virtues such as wisdom, justice, love, courage, honesty, etc. Character education is a sociological process by nature. Character development in students is under the influence of family, school and social environment as well as individual characteristics. Character education is based on the socialization of the individual. In this respect, a good individual is a sufficiently socialized individual. School and family constitute the basis for the formation and transmission of moral codes in the individual. In this respect, while some educational sociologists consider this socialization process as an automatic process outside the individual’s preferences, some contemporary sociologists have put forward the concept of individual character with a less deterministic perspective. Keyword: Character, character education, sociological foundations of character

Bu çalışmanın amacı, Whatley ve Knox (2005) tarafından geliştirilen Geleneksel Babalık Ölçeği’ni Türkçeye uyarlamak ve ölçeğin güvenirlik ve geçerlik analizini yapmaktır. Araştırmanın örneklemi Erzincan Binali yıldırım Üniversitesi, Kafkas Üniversitesi ve Osmaniye Korkut Ata Üniversitesi’nde eğitim gören 412 üniversite öğrencisi ile oluşturulmuştur. Ölçeğin Cronbach Alpha katsayısı .88 ve test tekrar test güvenirlik katsayısı .95 olarak hesaplanmıştır. Tek faktörlü bir yapıya sahip olan ölçeğin doğrulayıcı faktör analizi SPSS Amos programı ile yapılmış ve faktör yüklerinin .63 ile .85 arasında değiştiği tespit edilmiştir. Araştırma sonuçlarına göre ölçeğin CMIN, DF, CMIN/DF, RMSEA, CFI ve GFI değerleri yeterli sınırlar içinde bulunmuştur. Güvenirlik ve geçerlik analizlerinden elde edilen sonuçlar ölçeğin Türkçe formunun kullanılabilir olduğunu göstermiştir.

Character and values education has gained importance in many societies since the first moments of the emergence of the phenomenon of education, and moreover, it has formed the basis and ultimate goal of educational processes. While values education focuses more on the adoption of the current values in society, character education focuses on universal virtues such as wisdom, justice, love, courage, honesty, etc. Character education is a sociological process by nature. Character development in students is under the influence of family, school and social environment as well as individual characteristics. Character education is based on the socialization of the individual. In this respect, a good individual is a sufficiently socialized individual. School and family constitute the basis for the formation and transmission of moral codes in the individual. In this respect, while some educational sociologists consider this socialization process as an automatic process outside the individual’s preferences, some contemporary sociologists have put forward the concept of individual character with a less deterministic perspective. Keyword: Character, character education, sociological foundations of character