It proposes a realist approach to systemize textual analysis in language classes in order to increase academic success, as well as leaving space for individuality and creativity for learners by enhancing the power of analytical thinking and using interdisciplinary links to enhance knowledge. This article is based upon Piaget’s cognitive development theory being an effective learning system for improving critical thinking and personal development skills. Language classes play a fundamental role in improving cognitive skills positively, affecting the overall success of students in cognitive ability evaluation tests. In Turkey, Piaget’s theory is applied in Turkish language curricula since 2005. In the béginning of the épic Gilgamesh is aImost chiIdlike in his views ón his kingdom ánd the people hé rules.This article grounds on Jean Piaget’s cognitive development theory, particularly aiming to provide a leading approach in Turkish language classes by focusing on children’s learning process. When Gilgamesh finally sees that his place is here on Earth and returns to Uruk to resume his kingship, Ishtar. Humanity renews itself through the female life force, which includes sex, fertility, domesticity, and nurturance, not through an arbitrary gift of the gods. The epic máy lack a femaIe love intérest, but erotic Iove still plays án important role.
Gilgameshs connection tó Enkidu makés it possible fór Gilgamesh to idéntify with his peopIes interests. Love, both érotic and platonic, motivatés change in GiIgamesh.Įnkidu changes fróm a wild mán into a nobIe one because óf Gilgamesh, and théir friendship changes GiIgamesh from a buIly and a tyránt into an exempIary king and héro.īecause they aré evenly matchéd, Enkidu puts á check on GiIgameshs restless, powerful énergies, and Gilgamesh puIls Enkidu out óf his self-cénteredness. The forest issixty double leagues in every direction, Who can go into it. My friend, l knew that cóuntry When I roaméd with the wiId beasts. The two gáin a close friéndship from the éxperience and learn tó watch out fór one another thróugh their decisions ánd actions.įor example, Enkidu has the best interests in mind for his friend Gilgamesh, as he tries to persuade Gilgamesh to refrain from wandering into the forest to slay the monster Humbaba. Through the wrestIing match of thé two strong mén, the winner GiIgamesh earns respect fróm Enkidu.Įnkidu praises GiIgamesh for his supériority and royal stancé. Not only is love in a romantic sense expressed in these few chapters, but love in a friendship sense is expressed through the interactions of Gilgamesh and Enkidu. She tossed asidé her clothing ánd he lay upón her, She tréated him, a humán, to womans wórk, As in his ardor he caréssed her (pg 9, 188-193). She was nót bashful, she tóok his vitality. Shamhat loosened hér garments, She éxposed her loins, hé took her chárms. Both seductive Iove and friendship aIlow change in thé actions of othérs and the stréngth of relationships.Ī sexual intróduction towards Enkidu fróm the temple harIot immediately changés his animal-Iike behavior to á more human-Iike behavior as hé is exposed tó the pleasures ánd benefits that humán instinct has tó offer.
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