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JOURNAL OF YOUTH RESEARCHES
Ethics and Youth in Modern Society
Introduction
The theme of this study is that youth, a very important social category, finds itself in an et-
hical problematic in the face of change in the field of morality or ethics in modern society
or becomes the subject of such a problem The theme of the research is basically based
on key concepts and phenomena such as modernity, modern society, youth, ethics and
morality, each of which must be examined in depth and extension separately and in re-
lation to the each other. Modernity marks modern people, modern individual and society
as a result of vital changes in the process of modernization. One of the most important
issues in vital change and modern society is ethics (Giddens, 1994a; 1994b; Cahoone,
2001; Touraine, 1994; Bauman, 1998; Nasr, 2012). Modern times and modern societies
are times and societies where fundamental transformations exist in the ethics of mankind.
It can be stated that youth is the social dimension that is mostly affected or receives the
greatest share from the fundamental differentiation and change which modernity, moder-
nization and change brought about in the field of ethics.
In this study, the researcher tries to understand, explain and discuss the situation of youth
in modern society with the stated directions as it is an ethical problematic. The study
examines the research topic at the center of sociology of ethics, but also through using
from the related disciplines. In the research process, the writer has gone to benefit from
the historical and current sources related to modernity, modern society, youth and ethics.
Ethics and Youth in General
Morality or/and ethics is very important for individuals and societies (Güngör, 1995: 19;
Rıza, 1331; Okumus 2014a; Okumus 2007a; Okumus 2007b; Gunduz, 2005; Bergson,
1986). Indeed, scientists, thinkers, philosophers, and sociologists have intensely stood
on ethics for a long time (Akarsu, 1982: 13; Okumus, 2014a; Okumus, 2015). It is seen
that the sociology of ethics was born because of being concentrated by many socio-
logists on social dimension of ethics. For example, Saint-Simon (1760-1825) sees the
depression and crisis as the moral and ethical state of the society in which the social or-
ganization is dissolved or destroyed(Tiryakian, 1990: 215). According to Auguste Comte
(1798-1857), morality is based on the essence of living for others. Emile Durkheim (2006,
2010, 1986a, 1986b) also distinguished a significant part of his works as ethics (Karasan,
1948; Karasan, 1986a; Özyurt, 2007; Okumus, 2015; Okumus, 2014a). Ethics also seems
to have an important place in Max Weber’s (1985) sociology.
Islamic scholars and thinkers have studied ethics by moving from Islamic ethics and
have produced their Islamic views on it. At this point, Tehzibu’l-Ahlâk by Ibn Miskeveyh
(d.1030), Kutadgu Bilig by Yusuf Has Hacib (d. 1077), Mesnevi by Mevlana (d. 1273),
Ahlâk-i Cemalî by Shaykh Cemaleddin Mohammed Aksarayî (d. 1389), Ahlâk-ı Alâi by
Kınalızâde Ali Efendi (d. 1571), etc. can be given as examples (Okumus, 2015).
Thus, ethics is a fundamental issue for scientists and thinkers because it has a key po-
sition in people’s lives and relations (Said H. P., 1993, Okumuş, 2014a; Okumus, 2015).
