%0 Journal Article
%T A Turning in the History of Science: The Birth of Social Science Thought in the Ibn Khaldun
%A Beh£¿et BATUR
%J -
%D 2019
%X The history of science is in a sense a history of understanding, explaining and transforming human beings' physical and social world. Although humanity has a long history, the emergence and development of positive thought and sciences has taken place in the last few centuries. Historically, the emergence of science has a priority over social sciences. While the science of science in the Western history of science generally developed in the 17th century, the social sciences were only able to develop in the late 18th century. However, the development of science history in the Islamic world is also important. Although social science and social sciences - especially history, sociology and economics - emerged in the West in the 19th century, the first emergence of social science thought in the Islamic-Eastern world took place in the 14th century with Ibn Khaldun. At that time, in the Muqaddima of Ibn Khaldun's book Kitabul-Iber, he reports on the emergence of social science thought and its basic principles. Ibn Khaldun refers to an epistemological break in the conception of social phenomena, unlike the thinkers of his time and past. Therefore, we should say that Ibn Khaldun is a turning point in the history of world science in general and in Islamic science and social science in particular. The importance of Ibn Khaldun is that he has developed a perspective and social science concepts and theories that can shed light on contemporary societies. The most important concept that Ibn Khaldun brought to social science literature is his concept of irritability. Ibn Khaldun first studied this concept in a social scientific format for the first time. In Ibn Khaldun, irritability is the basic dynamics, spirit and feeling of society. Asabiyet is the intersection point of history and sociology in Ibn Khaldun. According to this, sociology in a narrow sense can be understood as irritability and history as a change of irritability. As a result, Ibn Khaldunian conceptualization of irritability brings with it an epistemological break. Because this concept has moved to a social scientific plane outside Ibn Khaldun's traditional meaning (genealogy or blood bond). In other words, in addition to their irritability, religious and moral implications, Ibn Khaldun finds a social connection and a common consciousness. In this respect, we can see an example of the epistemological break that Althusser expressed in the Marx interpretation in Ibn Khaldun. In his early years, Marx approached history and society on a philosophical and ideological basis, and then began to look at these
%K sosyal bilimsel d¨¹£¿¨¹nce
%K £¿bn Haldun
%K Mukaddime
%K Bilim tarihi
%U http://dergipark.org.tr/antakiyat/issue/45661/520827