Author
Kamuran Gökdağ
Publication Place
Mardin Artuklu University -
Mardin Artuklu University
Subject
Mukaddime, 2021-05, Vol.12(1), p.140-171
Type
Book
Language
ara,eng,tur
Digital
Yes
Manuscript
No
Library
Leitir Library
Library Asset ID
ISSN: 1309-6087, EISSN: 2459-0711, DOI: 10.19059/mukaddime.894778
Record ID
cdi_doaj_primary_oai_doaj_org_article_a45fb2e38f104cdd8791888b09d87b53
Library Location
DOAJ Directory of Open Access Journals
Notes
If Ibn Khaldun's principle of "man is the child of his habits" is re-expressed as a single concept, the strongest candidate for this would probably be the concept of habitus. Habitus is a concept used by Pierre Bourdieu to describe the sum of the social, political, intellectual and economic backgrounds included in the subject's existence, which turns into a certain predisposition in practical relations. This understanding largely overlaps with Ibn Khaldun's understanding of the subject's habits in a broad and relational context as a totality of ingrained historical predispositions that pass through practical relations but both transcend and precede them. To put it more briefly, what these perspectives have in common is that they give the subject a share of the object and the object a share of the subject. However, the share that this view specifically wants to highlight through the concept and principle in question is the share of the object or condition in the subject. So, as a thinker with such an understanding, what is the share of objects or conditions in Ibn Khaldun's own predispositions? To what extent are the relations between the subject share and the object share in his practical and theoretical tendencies functional? In search of an answer to these questions, especially the first question, this article investigates the share of the social, political and intellectual conditions to which Ibn Khaldun belonged, that is, the deep-rooted historical capitals, in his tendencies. However, the article also tries to provide an answer to the second question as a more secondary concern. Thus, on the one hand, it tries to reveal the traces of these conditions in Ibn Khaldun's habits or habitus, mostly through the information in et-Ta'rîf, and on the other hand, it tries to make visible in its rough form the relationship between his predispositions explained in this way and the theories developed in the Muqaddimah such as asabiyyah, mulk, hasep, lineage and generations.
Detaylı Başlık
İbn Haldûn’un Habitusu’na İbn Haldûncu Bir Ziyaret: Et-Ta‘rîf’teki Sosyal, Siyasî ve Fikrî Koşullar
