Educational environments are formed according to the conditions of each age and social structure. Therefore, the educational environment of the agricultural society and the industrial society are different. As the settlements shift from one community structure to another, the methods and forms of education have been changed together with the content of education. In the process of transition from the agricultural society to the industrial one, education became no longer a skill acquired by the children of a particular class. It has turned into the process of getting mass education and training of larger groups in the classroom environment. With the development of science and technology, there is also a very rapid change in the forms of production and communication. In this process, there is a rapid migration from rural areas to cities. With the social and cultural life in the cities, the change of the places is inevitable. Thus, together with new information, new educational technologies and educational environments have to keep up with this change. With the expansion of the culture of democracy, horizontal relations have become more important instead of vertical relations in education. In line with the new approaches developed in this article, it is argued that it should take a form that is compatible with the educational environment in order to maintain the city life healthier. For this purpose, unlike traditional education systems and environments, the features that schools need to carry out today are discussed.

In this paper "Antisemitism." which is a different dimension of European influence on Ottoman thought, has been discussed. First, the emergence of Antisemitism in the Ottoman State and its general progress were emphasized. Then the work titled "Millet-i İsrailiye" written by Ebüzziya Tevfik, a prominent Ottoman thinker and journalist, is examined as the unique sample text, as it was the first work that carried the traces of anti-Semitic discourse towards the Jewish people in the Ottomans. At first the concept of Anti-Semitism is examined and in the context of the emergence and foundations of anti-Semitism, information about the European period of Jews is offered. Secondly, religious-based anti-Semitism in the Ottoman State has been handled as a separate title in the context of our study. The third chapter is devoted to Ebüzziya Tevfik, his views and his work "Millet-i İsrailiye" which is analyzed within the scope of our subject.The purpose of this paper is to explain the emergence of anti-Semitism in the Jewish history and its European-based manifestations in the Ottoman State. It is also intended to distinguish the attitude towards the Jewish people both before and after the emergence of anti-Semitic discourses with reference to the history of the Ottoman State and European Jewish

Islam and Ottoman cultures have had a significant impact on the Albanian culture from the 15th century to the present. Islam has also been a shield that protects Albanian culture from Slavic and Greek assimilations. Therefore, the Islamic culture has had a very strong influence on the components that formed Albanians' social structure. It is possible to see the effects of Islamic culture on Albanians' life styles, family cultures, death and marriage rituals, economic lives, legal relations and all mentality structures and the system of values ​​that constitute the society. It was not difficult to adapt to the Albanian culture especially for the Ottoman interpretation of Islam because these two cultures have been built similarly on the old Mediterranean cultural basin. It is possible to find many common values ​​between the two cultures. For example, the values ​​including tolerance, indulgence, freedom, and, most importantly, being against discrimination are the elements that made these two cultures closer and united to each other. It is sufficient to look at the history in order to understand how tolerant Albanians are about religion. They have been able to live together with three different religions in high tolerance for centuries. The level of tolerance is such that there are individuals of different religions in a tribe or even in a family. The Islamized Albanians can also maintain their traditions, customs and authentic lifestyles along with the Islamic culture.

Bu makalede bozkurdun, çeşitli rollerle geçtiği Türk destanlarından günümüze kimi zaman doğaüstü güçlerle anılması yahut aşkın bir potansiyeli barındırması nedeniyle, Türklerin tarihsel hafızasında kutsallık bağlamında taşıdığı anlam yükü incelenmiştir. Temel olarak doğaüstü güçler atfedilen mitolojik bozkurttan, özgün ve aşkın anlamlarla harmanlanmış modern zamanların siyasal eğilimlerinde sembolleşen ideolojik bozkurda kadar, tüm zamanlar için kesintisiz bir serüven takip edilmeye çalışılmıştır. Bu çalışma ile, bir kavmin etnik bir unsur olarak sahiplendiği bir sembolün, kutsallık bağlamında teorik, ideolojik, pratik kullanımı ve anlamsal karşılıklarını ortaya koyarak, daha net ve somut bir şekilde anlaşılması ve benzer çalışmalar için yönlendirici bir örnek sunulması amaçlanmıştır. Bu kapsamda kaynak taraması ile kutsallık bağlamında ele alınan veriler birbiri ile ilişkilendirilerek, Dilthey'in anlamacı yöntemine başvurularak yorumlama cihetine gidilmiştir. Türk topluluklarının kadim dönemleri, Göktürkler ve İslâm dönemi ile birlikte, yakın dönemde milliyetçi ideoloji, özelde Atatürk ve ele aldığı bozkurt sembolü, ulusçu ideoloji ve ülkücü ideolojinin bir aracı olarak bozkurdun sembolik-ideolojik anlamı irdelenmiş; elde edilen bulgulardan yola çıkılarak, dönemler itibariyle sırasıyla mitolojik / olağan, millî, (menfi); yakın dönemde tümü seküler olmak üzere, millî, etnik çağrışımlı ve etnik "bozkurt motifi" olarak tipleştirmeye gidilmiştir. Anlamacı yaklaşımın kazanımları, Dilthey'in yaklaşımında öne çıkan "tipleştirme" çabası ile bir ön şablonda özetlenerek, somut bir katkı sunulmaya çalışılmıştır.

No abstract