Nurettin Topçu

Sosyolog, Düşünür

10 Temmuz, 1975
İstanbul High School
Diğer İsimler
Nizam Ahmet

Scholar and writer (b. 1909, İstanbul –d. 10 July 1975). He attended Bezm-i Alem Valide Sultan Primary School, Büyük Reşit Paşa Numune School, Vefa High School and graduated from İstanbul High School. On passing the exam for education abroad, he went to France in 1928. While he was in France he spent his time with Remzi Oğuz Arık and Ziyaettin Fahri Fındıkoğlu. He became a member of the Sociology Association and wrote philosophical articles for the publication of this association. He met Moris Blondel and Luis Masignon who were famous writers and took lessons in philosophy, ethics, psychology, art philosophy, history, logic, sociology and archeology in Strasbourg. Completing his PhD on philosophy at the Sorbonne, he became the first Turkish student at this university to do so (1934).

After coming back to Turkey, he worked as a philosophy teacher at Galatasaray High School (1935). Then he worked as a teacher at İzmir Atatürk High School and İstanbul Haydarpaşa High School for Boys. He gave lessons on the history of religions and philosophy at Imam-Hatip School and history at Robert College. He retired in 1974 while he was working at İstanbul High School for Boys. He completed his associate doctorate thesis on Bergson at İstanbul University, but as there wasn’t a need for staff at the time he didn’t stay at the university.

He was influenced by the theologians Nakşi Şeyh Hasip and Abdülaziz Efendi and he became a follower of Abdülaziz Bekkine. He received help from Celaleddin Ökten with Islamic sciences. He continued some parts of his ideational and cultural studies at the Turkish Culture Guild, the Turkish Nationalist Association, the Nationalist Association and the Initiative Association of Anatolia whose foundations he contributed to. He married the daughter of Hüseyin Avni Ulaş who was a friend of his father and then divorced. He published the magazine Hareket in İzmir. He left his wife and was exiled to Denizli because of his essay Çalgıcılar (Musicians) that had been published in the magazine. There he met Said-i Nursi who had been sentenced by a court judgment. Topçu, who established a school with his works and publications, is buried at Kozlu graveyard in Topkapı, İstanbul.


ESSAY-RESEARCH: Confeormisme et Revolte (PhD thesis, Paris, 1934; translated as İsyan Ahlâkı, Ethics of Rebellion), 1995), Garbın İlim Zihniyeti ve Ahlâk Görüşü (Mentality of Science and the Opinion of Morality of the West, 1955), Mehmet Akif (Mehmet Akif, with Ali Nihat Tarhan, 1957), Şehid (Martyr, 1959), Garbın İlim Zihniyeti ve Ahlâk Görüşü (Mentality of Science and the Opinion of Morality of the West, 1959), Taşralı (Countryman, Stories, 1959), Kominizme Karşı Yeni Nizam (The New Order Against Communism, 1960), Türkiye’nin Maarif Davası (The Problem of Education in Turkey, 1960), Ahlâk Nizamı (Order of Morality, 1961), Yarınki Türkiye (Turkey in The Future, 1961), Büyük Fetih (The Great Conquest, 1962), Varolmak (Existence, 1965), Varoluş Felsefesi (Philosophy of Existentialism, translated from P. Foulquie, 1967), Bergson (Bergson, 1968), İradenin Davası (The Problem of the Will, 1968), Devlet ve Demokrasi (State and Democracy, 1969), İslâm ve İnsan (Islam and Man, 1969), Kültür ve Medeniyet (Culture and Civilization, 1970), Mehmet Akif (Mehmet Akif, 1970), Mevlânâ ve Tasavvuf (Mevlana and Theosophy, 1974), Milliyetçiliğimizin Esasları (Principles of Our Nationalism, 1978), Millet Mistikleri (National Mystics, pub. and prep. by Ezel Erverdi- İsmail Kara. Sentimental and Literary essays written by Nurettin Topçu after the deaths of people who were well known and much appreciated, 2001.)

TEXT BOOK:  Psikoloji (Psychology, 1949), Sosyoloji (Sociology, 1952), Felsefe (Philosophy, 1952), Mantık (Logic, 1952), Ahlâk (Ethics, 1975).

New editions of his works were prepared by Ezel Erverdi and İsmail Kara in the series of Bütün Eserleri (All Works) and published by Dergah Publications. 

REFERENCE: Ali Birinci / Sevdiğim ve Tanıyabildiğim Hocam - Orhan Okay / Nurettin Topçu Bir İdealistin Ölümü - Prof. Dr. Mehmet Kaplan / Çağdaş Bir Mistik: Nurettin Topçu (Hareket-Nurettin Topçu Hatıra Sayısı, sayı: 112, 1976), Ali Nihat Tarlan / Fikir ve Sanatta Hareket (Ocak-Mart 1976), İhsan Işık / Yazarlar Sözlüğü (1990, 1998) - Türkiye Yazarlar Ansiklopedisi (2001, 2004) – Encyclopedia of Turkish Authors (2005) - Resimli ve Metin Örnekli Türkiye Edebiyatçılar ve Kültür Adamları Ansiklopedisi (2006, gen. 2. bas. 2007) - Ünlü Fikir ve Kültür Adamları (Türkiye Ünlüleri Ansiklopedisi, C. 3, 2013) - Encyclopedia of Turkey’s Famous People (2013), İsmail Kara / Türkiye’de İslâmcılık Düşüncesi (3. Cilt: 1994, s.113-237), Necmettin Doğan / “Türk Muhafazakârlığının Devlet Algısı: Nurettin Topçu Örneği (Doğu-Batı Üç Aylık Düşünce Dergisi (Ağustos-Eylül-Ekim 2011, sayı: 58, s. 213-228).







EMİN IŞIK / NURETTİN TOPÇU - Çağdaş Bir Dervişin Dünyası





Nurettin Topçu -Çağdaş Bir Dervişin Dünyası- (The World of a Modern Dervish) (Dergâh Publications, 2019) presents different characteristics from the other boofes written on Nurettin Topçu (for instance Kök’s Philosophy ofReligion in Nurettin Topçu). We see three different formats in his books: narrative, memoir, anddialog. Topçu’syears of childhood and university are told by the narration method. Later, it is srvitched to the memoir style. The dialog method dominates the last pages.

Emin Işık is one of the ciose students of Topçu. Emin Işık did not only listen to him in the classroom. He went to his house, attended his conferences, accompanied his long vıalks; he had been in the Hareket magazine (Movement) and was perhaps one of the first readers of his books. When reading the book, we feel that we are receiving information from a sound source. Probably the person ıvho conveyed this information to Emin Işık was the Topçu himseîf. Or, how tvoııld we he avare of the gentleness and rigor of the nurse who prepared linden tea for him regularly every evening after dinner ıvhile he was studying at Aix? Detailed information that cannot be seen in other works on Topçu's childhood and university years and years spent in France is given in this book. The previous Topçu studies are mostly academic. They are focused on his "morality", "rebellion", and "movement" philosophies. His life, hoıvever, was briefly mentioned. Işık, vrithout undermining his moral attitude, his adopted and developed philosophy, has focused on his life. The most obvious characteristic of Topçu is that his life and his work confirm each other. We can also say that they didn 't believe. We can also say nothing that he did not believe or experience, or rather, did not practice in his life: this is the point that Işık ıvants to emphasize in The World of a Modem Dervişti. That is ıvhy Işık ’s biographical work is a bridge that is built toıvards Topçu ’s books. Especially for theyoımggeneration readers. The important thing is to read Topçu 's books. Işık has targeted it throughout his book. In other yvords, he tried to mite a book on Topçu 's books. He achieves that. While reading the book, we become curious abov.t İsyan Ahlakı (The Revolt Morality), ıvritten at the University of the Sorbonne, Bergson, ıvhich was ıvritten as a doctorate thesis, Ahlak Nizamı (The Order of Morality), which ıvas later published entirely out of social responsibility, and Yarınki Türkiye (Tomomnv's Tıırkey). Readers also want to read them agahı in accordance ıvith the information given by Işık: For those vtho did not read. any at ali, the books of Topçu become a treasure ıvaiting to be discovered. Topçu ’s personality and books is a nen-’ proposal for Tıırkey. This feature is stili protected. His student years, academic studies, him being a tinker and a teacher, his nationalism, his passion for Anatolia, points he made, his attitude, his ıvill, his perspective toıvards the events, his way of dealing ıvith issues, his philosophical and sociological determinations are stili important and differeııt. This difference is ahvays öpen to assessments. Since he is a versatile philosopher and ıvriter, not only academics or philosophers but also literarv figures, sociologists, psychologists, assembly managers, and politicians can benefit from Topçu.

KAYNAK: Ömer Yalçınova / Yeni Bir Ahlak Teklifi (Railife, Haziran 2019).




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