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The Book of Dede Korkutis an early record of oral Turkic folktales in Anatolia, and as such, one of the mythic charters of Turkish nationalist ideology. The oldest versions of theBook of Dede Korkutconsist of two manuscripts copied sometime during the 16th century. The twelve stories that are recorded in these manuscripts are believed to be derived from a cycle of stories and songs circulating among Turkic peoples living in northeastern Anatolia and northwestern Azerbaijan. According to Lewis (1974), an older substratum of these oral traditions dates to conflicts between the ancient Oghuz and their Turkish rivals in Central Asia (the Pecheneks and the Kipchaks), but this substratum has been clothed in references to the 14th-century campaigns of the Akkoyunlu Confederation of Turkic tribes against the Georgians, the Abkhaz, and the Greeks in Trebizond. Such stories and songs would have emerged no earlier than the beginning of the 13th century, andthe written versions that have reached us would have been composed no later than the beginning of the 15th century. By this time, the Turkic peoples in question had been in touch with Islamic civilization for seeral centuries, had come to call themselves "Turcoman" rather than "Oghuz," had close associations with sedentary and urbanized societies, and were participating in Islamized regimes that included nomads, farmers, and townsmen. Some had abandoned their nomadic way of life altogether.

Respond to Stephen White's article in Political theory 18 (1990). Argues that whilst White is correct in his claim that Heidegger's later work suggests a posture toward 'the other' that postmodernism threatens, the limitations of that later work are considerably more serious than White imagines. Includes a response by White. (SJK)

Although the international community has attempted to establish a global ethic capable of guiding movements to resolve global problems, it is contended that proposed global ethics are plagued by particular philosophical & political difficulties. Recognizing the centrality of achieving substantive minimal consensus to formulating a global ethic, it is stated that several circumstances will problematize efforts to reach minimal agreement, eg, determining who will participate in such negotiations & overcoming inevitable disagreements between parties. Although the Golden Rule is articulated in some form in most major religions, two reasons for rejecting this principle as the foundation of a global ethic are announced. Three additional difficulties in formulating a global ethic are highlighted: a global ethic is perceived as preceding ethical absolutism; not all individuals with relatively good lives have demonstrated care & concern for poor people throughout the world; & the belief that increasing the number of goods owned by people will necessarily augment their quality of life. It is concluded that reaching substantive minimal consensus is highly unlike absent the formation of a new global order. J. W. Parker