O artigo mostra que o “grego” está presente no pensamento “judaico” de Levinas e que os escritos “gregos” possuem uma dimensão “judaica”: Yafet é recebido nos alojamentos de Shem e vice-versa. A tese aqui formulada é que os escritos confessionais desenvolvem-se paralelamente aos escritos profissionais. Embora o discurso seja marcadamente diferente em cada uma das obras, e apesar de Levinas não tentar harmonizálos ou conciliá-los, ele se esforça por “enunciar em grego os princípios que a Grécia não conhece”. A (...) sua filosofia se desenvolve paralelamente à redescoberta daquilo que o Ocidente esqueceu e reprimiu: que o ser humano é criado “na imagem de Deus”. Em um pensamento de estilo inclusivo, Levinas é aqui apresentado como um viajante freqüente entre Atenas e Jerusalém, como um filósofo e um judeu; um “grego”, mas um “grego” indiscutivelmente judeu. PALAVRAS-CHAVE – Pensamento “grego”. Pensamento “hebraico”. Levinas. ABSTRACT The article shows that “Greek” is present in Levinas’s “Hebrew” thinking and that the “Greek” writings have a “Hebrew” dimension: Yafet is received in the tents of Shem and vice versa. The thesis formulated here is that the confessional writings run parallel with the professional writings. Although the discourse is quite different in both writings, and although Levinas certainly does not attempt to harmonize or to conciliate, he endeavors to “enounce in Greek the principles Greece did not know”. His philosophy was paralleled with the re-discovery of what the West forgot and repressed: that the human being is created “in God’s image.” In an inclusive thinking, Levinas is presented here as a frequent traveler between Athens and Jerusalem, as a philosopher and a Jew, a “Greek,” but undeniably a Jewish one. KEY WORDS – “Greek” thinking. “Hebrew” thinking. Levinas. (shrink)

O artigo mostra que o “grego” está presente no pensamento “judaico” de Levinas e que os escritos “gregos” possuem uma dimensão “judaica”: Yafet é recebido nos alojamentos de Shem e vice-versa. A tese aqui formulada é que os escritos confessionais desenvolvem-se paralelamente aos escritos profissionais. Embora o discurso seja marcadamente diferente em cada uma das obras, e apesar de Levinas não tentar harmonizálos ou conciliá-los, ele se esforça por “enunciar em grego os princípios que a Grécia não conhece”. A (...) sua filosofia se desenvolve paralelamente à redescoberta daquilo que o Ocidente esqueceu e reprimiu: que o ser humano é criado “na imagem de Deus”. Em um pensamento de estilo inclusivo, Levinas é aqui apresentado como um viajante freqüente entre Atenas e Jerusalém, como um filósofo e um judeu; um “grego”, mas um “grego” indiscutivelmente judeu. PALAVRAS-CHAVE – Pensamento “grego”. Pensamento “hebraico”. Levinas. ABSTRACT The article shows that “Greek” is present in Levinas’s “Hebrew” thinking and that the “Greek” writings have a “Hebrew” dimension: Yafet is received in the tents of Shem and vice versa. The thesis formulated here is that the confessional writings run parallel with the professional writings. Although the discourse is quite different in both writings, and although Levinas certainly does not attempt to harmonize or to conciliate, he endeavors to “enounce in Greek the principles Greece did not know”. His philosophy was paralleled with the re-discovery of what the West forgot and repressed: that the human being is created “in God’s image.” In an inclusive thinking, Levinas is presented here as a frequent traveler between Athens and Jerusalem, as a philosopher and a Jew, a “Greek,” but undeniably a Jewish one. KEY WORDS – “Greek” thinking. “Hebrew” thinking. Levinas. (shrink)

Social change does not occur in the same form and direction in every social structure. In this context, every society experiences the modernization process with its own dynamics. These dynamics started with an intervention either from the top or from outside for the countries that want to be included in the modernization process. Due to the government's modernization initiatives, many differences have been made in the individual and social structure. Because, with the changes in the powers governing the state many (...) times in the short term, the society on the way to modernization has faced a new mentality and modernization steps accordingly. However, this difference has not always been in the way the state predicted and organized it. In this sense, the society sometimes accepted the foreseen change and continued it, and sometimes showed resistance to the change. The failure to legitimize the change successfully in the eyes of the people, however, the fact that it was put to work with various sanctions caused the new norms to not be internalized among the people. The modernization movements that could not be internalized by the society were tried to be applied superficially and formally. However, as a result of the development of information opportunities over time and the convergence of the levels in the state on both political and social planes, modernization has started to take its own motivation from internal processes. Thus, an eclectic culture has emerged between the east and the west, but with its own unique motifs. Individuals who grew up in this line have also applied the patterns of the society while living their own modernization experience. These patterns formed in society have changed the emotional and embarrassment thresholds of individuals. Thus, the sense of control, which started from the outside, descended to the core while human beings were civilized. Based on this background, the aim of our study is to read through clothes, within the scope of Elias' theory of civilization, how the change brought about by Turkish modernization has changed the emotional threshold of a single person in social and individual terms. Literature review was preferred for the progress of the study. The research is limited to dress as a subject. Temporally ıt was limited to the period from the II. Mahmud period to the early Republican period. Thus, the study made inferences about today by going back to the Turkish modernization adventure, which dates back 200 years. The study has been divided into three main parts. While these sections were being presented, the topics were often associated with the "religion" theme. (shrink)