The making of the city of virtues-a traditional perspective on restoring values among people

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dc.authoridKoltaş, Nurullah/0000-0003-1466-8725
dc.authorwosidKoltaş, Nurullah/U-5766-2018
dc.contributor.authorKoltas, Nurullah
dc.date.accessioned2024-06-12T11:17:00Z
dc.date.available2024-06-12T11:17:00Z
dc.date.issued2014
dc.departmentTrakya Üniversitesien_US
dc.descriptionERPA International Congress on Education (ERPA) -- JUN 06-08, 2014 -- Istanbul Univ, Istanbul, TURKEYen_US
dc.description.abstractAccording to the traditional classification, the source of mind is the brain and that of the inner self is the heart. These sources should be operated in a certain balance so as to decide and behave properly as it was the case in our primordial state. For, the will that decides on something would not function operatively unless it is strengthened by the power of brain and the heart.The traditional values education aims to operate these two active centres intertwined rather than separately. In order to execute this task, human beings must be known/understood together with all their dimension, capabilities and capacities as well.The motto of traditional education is expressed perfectly in the following phrase: Know Thyself. Once the microcosm is known, then the macrocosm would be easily comprehended.The human self has specific capacities such as intellect (aql), anger (ghadab) and desire. When these capacities are balanced, we may attain the virtues of wisdom (hikmah), courage (shajaah), honour (iffah) and justice (adalah), and their sub-virtues as well. Thus it is of great importance not to operate them individually. Whence the balance is neglected, we witness some extreme inclinations inevitably. That is to say, if one is continuously encouraged to be courageous without any balance, one may either show dishonesty and cunningness (ifrat) on one hand, or faintheartedness and lack of courage (tafrit) on the other. And even in some cases, we may face deviations such as pretentiousness, arrogance and behaving like a wiseacre (radaah). This example is only related to the balance or imbalance of courage. This can be applied to all virtues. Philosophers (in the exact meaning of the term philo-sophia) and sages convey noble virtues to the community in which they lived as the stations to become Universal Man (al-Insan al-Kamil). (C) 2014 The Authors. Published by Elsevier Ltd.en_US
dc.description.sponsorshipERPAen_US
dc.identifier.doi10.1016/j.sbspro.2014.09.189
dc.identifier.endpage257en_US
dc.identifier.issn1877-0428
dc.identifier.startpage253en_US
dc.identifier.urihttps://doi.org/10.1016/j.sbspro.2014.09.189
dc.identifier.urihttps://hdl.handle.net/20.500.14551/24542
dc.identifier.volume152en_US
dc.identifier.wosWOS:000348253300045en_US
dc.identifier.wosqualityN/Aen_US
dc.indekslendigikaynakWeb of Scienceen_US
dc.language.isoenen_US
dc.publisherElsevier Science Bven_US
dc.relation.ispartofErpa International Congress On Education (Erpa Congress 2014)en_US
dc.relation.publicationcategoryKonferans Öğesi - Uluslararası - Kurum Öğretim Elemanıen_US
dc.rightsinfo:eu-repo/semantics/openAccessen_US
dc.subjectValueen_US
dc.subjectVirtueen_US
dc.subjectSelfen_US
dc.subjectWisdomen_US
dc.subjectViceen_US
dc.titleThe making of the city of virtues-a traditional perspective on restoring values among peopleen_US
dc.typeConference Objecten_US

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