ABSTRACT. Philosophy, with its quests, and responses given for these quests, reflects multiplicity and antinomial irrelevances rather than totality and relevance in itself. To draw on the premises of various philosophers, it has no direct correlative with the daily life, and it is hailed as an activity starting from the point which diverts from the daily life, and delving into the territories to explore the essence of the things. Fundamental questions to be asked in this manuscript can be articulated as thus: Can there be the teaching of an activity lacking organized knowledge and having no answers to its questions? Is it an occupation which can be operated through some educational criteria? As a form of education, what sorts of behavioural changes can philosophy education aim in a person? Furthermore, are the questions of philosophy or the answers to be instructed? If the answers are to be instructed, whose would these be? In this manuscript, it has been stated that there can be an ample ground for philosophy education through the contribution of such an education to build up an adequate correspondence with philosophy in the life of an individual, thereby constituting a philosophical life. This process has been called as a hermeneutical process in the manuscript.Key Words: Philosophy, philosophy education, correlative of philosophy, philosophizing, occupational education, life, hermeneutic. * Asist. Prof. Dr., Yüzüncü Yıl University, Department of Philosophy. Vefa TAŞDELEN 278 SUMMARYPhilosophy is an activity related with the questions about the very existence of an individual and the replies based on and explored in such an existence rather than an activity to be instructed, shown or transferred by one person to the other. Within this context, philosophy can be considered as having a correlative in us. It gains a concrete meaning so long as such a correlative exists in us. Meaninglessness will come to the fore, in case such a correlative does not exist. Philosophy education is an activity through which philosophy builds up its correlative in a person. Thus, it would be much more tempting to say that philosophy is an activity which builds up its correlative in the individual through its education. Building-up of such a correlative first of all presupposes the questions to be possessed by us and to be originated from the very existence of a person himself. While constituting such a bonding with philosophy, we direct quests and queries based not upon an external source, but explored in our existential being and springing from our curiosity. Our aims and objectives to direct such quests are compiled not to the knowledge to be acquired about a profession but to the love of wisdom cherished towards knowledge. In order, for those quests, to be possessed by us, they should either be derived from our existence or they should acquire some status in such an existence after they come to us through learning externally. This presupposition which can found the principles of philosophy education may pave the way for a philoso...

ÖZET E itimde kuram ve uygulama arasındaki ili kinin do asını irdelemeyi amaçlayan bu makale, e itim prati inin e itim kuramı, e itim kuramının da e itim prati i açısından ta ıdı

Tanrı'ya karşı en büyük hakaret, onu hiç düşünmemek değil, onun hakkında kötü düşünmek olurdu." Rousseau Özet İnsanın ilk ve en temel faaliyet alanlarından birisi olan eğitim, bilgi, tecrübe ve değer aktarımı olarak, modern zamanlara doğru gelindiğinde bilimsel, felsefî ve sistematik bir nitelik kazanmıştır. İnsan, kendi tecrübe ve birikimini gelecek kuşaklara, onların yararına olacak şekilde aktarmak istemiştir. Yeni nesiller bu eğitimle hayata daha sıkı tutunup daha iyi adapte olabilecekler, sosyal ve fiziksel çevreye en iyi şekilde uyum sağlayabilecekler, yeryüzünde insan olmanın anlam ve değerini daha derinden hissedebileceklerdir. İşte bu eğitim biçimlerinden biri de din eğitimdir. İbn Haldun ve Giambattista Vico'nun medeniyet ve sosyal bilimler teorisi bağlamında işaret ettikleri üzere insan ilahi bir inayet olmak üzere bizzat Tanrı tarafından eğitilmiş, bir arada yaşamanın kural ve ölçütleri kendisine verilmiştir. Buna göre Rab, insanlığın ilk ve en esas terbiye edicisidir. Bu makalede din eğitimi, (1) "dinî akidelerin eğitimi", (2) "din kültürü eğitimi" olmak üzere iki şekilde ele alınacaktır. Dinî akidelerin eğitimi, belirli bir dinin

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Turkish culture bears a culture of wealthy oral tradition of which background dates back to hundreds of years. Among them the oldest ones are epics, proverbs, folktales, anecdotes and folksongs. Anecdotes of Nasreddin Hodja for instance are among the richest samples of our oral tradition. In the same way Dede Korkut stories, with the 12 stories they contain, are not merely based upon heroic narratives; they also function as educative texts with the type, concept, value and code of conduct exemplified in stories. Similarly, proverbs have reached to the modern day throughout ages upon being uttered and tested by collective experience and intellect. Likewise folksongs are heart-moving expressions of love and partition; joy and sorrow and common life experiences. The reason they have lived so long can not only be explained with the fact that they are written somewhere but because they are engraved in public memory. Once they lose their unique position then they are lost and forgotten eternally; not to be shared orally or written anymore.Upon analyzing the issue of oral tradition and education in general, this study aims to elaborate values education in particular on Dede Korkut Stories. Globally approved values of goodness are friendship-amity, loyalty, valor, bravery, compassion, trustworthiness, honesty and reliability. Knowing well one's friend or foe, staying alert against dangers are not merely a practice of testing the values but they are also prerequisites of surviving. These stories spring forth to treat, boost and enliven such values. The reason they are narrated is to reproduce values in a way to train the personality and fit it into real life. The vitality of oral tradition elements in modern age is strong evidence that they still possess an educating, entertaining and developing function. Keywords:1 History, Oral tradition, Dede Korkut Stories, values education. Extended SummaryThe public has always found the means to share, enliven and pass down to next generations its own experience and wisdom. The easiest means to achieve this transmission are easy to tell, easy to grasp, easy to remember elements of oral tradition such as proverbs, anecdotes, fairy tales, folksongs, legends, epics and elegies which create a sense of zest in the listeners. Via narrating and hearkening for ages, the public has blended its own life experience with this ancient tradition. Just as the way empowered its existential awareness, this practice also contributed greatly to its life and blossom. Therefore components of oral tradition are not merely certain views uttered and posited once and for all; they represent the expressions tested throughout ages by consecutive generations. What differentiates these expressions from ordinary sentences and what makes them eternal is that they are widely common and with their intense wit, advice, emotion and intellectual content they hold immense educational value. Books and written resources are not the places we can find the works of oral tradition; they dwell in people's mind. Once they lo...