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Burhanettin Tatar
19 Mayis Uni. Faculty of Theology
  1.  16
    AN EVALUATION OF ISLAMIC APPROACH TOWARD NON-MUSLIMS IN OUR GLOBALIZED WORLD.Burhanettin Tatar - 2006 - Religious Sciences Journal of Academic Researches 6 (2):9-15.
    Globalization process through which our individual and societal relations turn out to be parts of world-wide network of power relations has transformed the meaning of the notion ‘dialogue’ dramatically. For discerning better this dramatic transformation, we should focus on the historical meanings of the notion ‘dialogue’. In ancient philosophical texts, such as Plato’s works, dialogue appears to have two different dimensions: 1) conversation of human soul with itself; 2) conversation between human beings toward a common purpose. In each case, this (...)
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  2.  29
    Hans Georg Gadamer'in Hakikat Ve Yöntem (Wahrheit Und Methode) Adlı Eseri.Burhanettin Tatar - 2001 - Ondokuz Mayıs Üniversitesi İlahiyat Fakültesi Dergisi 12 (12):308-317.
    After the publication of Wahrheit und Methode in 1960, Hans-Georg Gadamer, a celebrated student of Martin Heidegger, received rapidly a worldwide response for his intellectual genius by fusing different philosophical horizons into a coherent and rational perspective which he calls ‘philosophical hermeneutics.’ In his attempt to construct philosophical hermeneutics, Gadamer criticizes historicism, romantic hermeneutics and modern subjectivism since they disregard ontological structure of historical understanding. By claiming that prejudgment (or fore-understanding) is the basis for a genuine understanding, he contends that (...)
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  3.  40
    Hegel’in Zihin Fenomenolojisi’nde “Arzu” (Desire) Kavramı Üzerine Bazı Düşünceler.Burhanettin Tatar - 2001 - Ondokuz Mayıs Üniversitesi İlahiyat Fakültesi Dergisi 1 (12-13):307-317.
    In the Phenomenology of Spirit, chapter IV, Hegel attempts to show how consciousness becomes self-consciousness. Self-consciousness manifests itself both as the ground on which it makes its object opposite to itself, and as a higher truth by demolishing the otherness of its object in order to preserve it for self-consciousness. Since it presupposes itself as the inner truth (or ground) it realizes itself both as the origin and the aim of desire. In other words, by virtue of presupposing its identity (...)
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  4. Interpretation and the Problem of Authorial Intention.Burhanettin Tatar - 1998 - Dissertation, The Catholic University of America
    The dissertation shows that the arguments advanced by E. D. Hirsch for authorial intention as the criterion of interpretation do not provide a basis for validity in interpretation because the subject-object ontology underlying those arguments is incompatible with the idea of the identity of a text's meaning. The dissertation argues that, inasmuch as Hirsch's model of interpretation presupposes the total separation of meaning and significance and restricts the meaning of the text to the author's intention, it establishes an insurmountable gap (...)
     
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