Based on China’s mandatory requirement for listed firms to implement online voting in their annual general shareholder meetings, we investigate whether and how minority shareholders influence corporate environmental performance (CEP). We use the difference-in-difference approach and find that the implementation of online voting promotes minority shareholders’ participation in shareholder meetings, which, in turn, leads to improved CEP of listed firms. We discover that “local pollution” exposure and “the increasing awareness of listed firms’ environmental risks” are the main motives of minority (...) shareholders concerning listed firms’ environmental performance. Furthermore, we find that the minority shareholders improve CEP of listed firms through influencing groups with greater bargaining power. (shrink)

Sadr al-Sharīʿah (d. 747/1346) is one of the theologians representing the later period of the Māturīdī kalām. He based his system of thought on his criticisms of Avicenna, al-Rāzī, and Ṭūsī. His criticism of these names stems from his own understanding of being. He thinks differently from the theologians of the later period on issues such as the essence-existence division, the superaddition of existence to essence, and the acceptance of mental being, which are accepted by the majority of theologians of (...) the later period. His understanding of being in question also influenced his analysis of the idea of the wahdat al-wujūd. In the study, some aspects of the framework proposed by Muhammed Bedirhan will be given first. Then, in order to make sense of Sadr al-Sharīʿah’s criticism of wahdat al-wujūd, the major understandings of wahdat al-wujūd will be summarized briefly, and finally, Sadr al-Sharīʿah’s analysis of wahdat al-wujūd will be examined and clarified using Bedirhan’s framework. Although the framework has subheadings, it classifies criticisms into two categories: rationally-based and sharʻī-based objections. Rational objections are directed from the traditions of kalām and philosophy, while sharʻī-based objections come from Salafi thinkers, faqihs, and sufis. The framework is comprehensive in classifying criticisms against the theory of wahdat al-wujūd. This framework will clarify Sadr al-Sharīʿah’s approach, and the source of his criticisms should be identified. According to Bedirhan, the sufis’ theory is in conflict with the members of other schools in two aspects, practical and theoretical. While the first one considers sufism a religious state (ḥal), the second one is the point that shapes the view of other intellectual groups on sufism in terms of the fact that sufism is also a science. Bedirhan has based the theoretical conflict part of his framework on the triple classification of al-Jābiri: burhān, beyān and irfān. According to al-Jābiri’s classification, sufism, which is included under the title of irfān, deals with the previous two traditions mentioned. However, burhan and beyan traditions also offer their criticisms of the epistemological and ontological acceptances of the irfān tradition. Behind the criticism of the traditions of thought towards each other is the claim that the metaphysical theory of the opposite group is insufficient. According to the presented framework Sadr al-Sharīʿah’s criticisms can be considered within not only the kalām tradition but also the sufi tradition, because he is a sufi who accepts ittihād as one of the “sayr sulūk” degrees. Sadr al-Sharīʿah’s explains two proofs by which sufis defend their metaphysical theory, and also presents a counter-proof based on the verbal commonality of sense knowledge and being. He also aims to point out the weakness of the metaphysical theory of sufis with the view that the idea of ittihād is unique to a certain degree. By mentioning Sadr al-Sharīʿah’s criticisms and explanations of wahdat al- wujūd, the study identifies Sadr al-Sharīʿah’s stance on the rational and sharʻī-based objections. (shrink)

Waqf system is a judical and financial institution of social security as well as the institutions which conduct educational, cultural, religious, public works, social aid and health investments. The waqf founders lined the services idealized by them in their deeds of trustee. It is aimed that these services countinue forever. This process survived for centuries primarily stemmed from this legal infrastructure, financial resources and efficient inspecting recording order. The accountancy culture which is on the basis of auditing and proper for (...) information characteristics of the accountancy within the Ottoman financial tradition may be read from the accountancy books kept in the awqaf. From another point of view that the waqf culture had survived for centuries primarily stemmed from this efficient, inspecting record order. (shrink)

Concepts, such as death, life and spirit cannot be known in their quintessential nature, but can be defined in accordance with their effects. In fact, those who think within the mode of pragmatism and Cartesian logic have ignored the metaphysical aspects of these terms. According to Islam, the entity that moves the body is named the soul. And the aliment of the soul is air. Cessation of breathing means leaving of the soul from the body. Those who agree on the (...) diagnosis of brain death may not able to agree unanimously on the rules that lay down such diagnosis. That is to say, there are a heap of suspicions regarding the diagnosis of brain death, and these suspicions are on the increase. In fact, Islamic jurisprudence does not put provisions, decisions on suspicious grounds. By virtue of these facts, it can be asserted that brain death is not absolute death according to Islamic sources; for in the patients diagnosed with brain death the soul still has not abandoned the body. Therefore, these patients suffer in every operation performed on them. (shrink)

The epistemic basic structure of a society consists of those institutions that have the greatest impact on individuals’ opportunity to obtain knowledge on questions they have an interest in as citizens, individuals, and public officials. It plays a central role in the production and dissemination of knowledge and in ensuring that people have the capability to assimilate this knowledge. It includes institutions of science and education, the media, search engines, libraries, museums, think tanks, and various government agencies. This article identifies (...) two demands of justice that apply specifically to the institutions that belong to it. First, the epistemic basic structure should serve all citizens fairly and reliably. It should provide them with the opportunity to acquire knowledge they need for their deliberations about the common good, their individual good, and how to pursue them. Second, the epistemic basic structure should produce and disseminate the knowledge that various experts and public officials need to successfully pursue justice and citizens need to effectively exercise their rights. After arguing for these duties, I discuss what policies follow from them and respond to the worry that these duties have illiberal implications. (shrink)

Abdurrahman Aliy, Felsefenin Tanrısı: Felsefi Teolojiye Giriş [The God of Philosophy: An Introduction to Philosophical Theology], 129 pp.

Ethics and morality, fundamental concepts in human society, are expected to be upheld by individuals and effectively taught by teachers to new generations. This study delves into the perceptions of preservice teachers regarding ethics and good within the framework of an ethics and morality course in education. It also explores the ethical and unethical behaviors these teachers most commonly encounter in their school experiences. Utilizing a qualitative case study methodology, the research provides an in-depth analysis of ethics, the concept of (...) good, ethical and unethical behaviors within the Turkish context. Through thematic analysis of data collected over various weeks, the findings reveal that participants perceive ethics as actions, individuals, and ideas that embody values such as justice, respect, and honesty. Their decision-making is influenced by diverse ethical filters aligned with normative ethical theories. For instance, an act is deemed ethical if it does not limit freedom and harm others, conforms to societal norms, benefits others, adheres to laws and rules, instills a sense of righteousness, and stems from good intentions. Furthermore, the study identifies six key qualities defining the concept of good: evoking happiness, being beneficial, proper, pure, preferred, and encompassing both moral and ethical dimensions. The experiences of ethical and unethical acts among participants predominantly relate to themes of inequality versus justice, harshness versus love, ineffective versus effective teaching, inconsistency versus role model behaviors, undesired versus desired relationships with school stakeholders, and the breach versus balance between professional and private life. Overall, this research highlights significant aspects of how preservice teachers perceive the concepts of ethics and good along with unethical behaviors, offering valuable insights for teacher education. (shrink)

The political scientist and former Bavarian Minister of Culture Hans Maier has created a historically profound, theologically educated, literarily and musically highly sensitive, politically mature body of work, with which he has inscribed himself in the (intellectual) history of the Federal Republic. This book is the first to contain contributions by renowned scholars and politicians on the rich work and impact of the Catholic scholar and politician Hans Maier. It thematises and appreciates in detail his view of German history and (...) the traditions of political thought, his critique of political language, political theology, totalitarianism and political religions, but also his contributions on Catholicism and modernity, his writings on literature and music, and finally his influence as an academic teacher, public intellectual and politician. With contributions by Udo Bermbach, Thomas Brose, Ahmet Cavuldak, Horst Dreier, Hermann-Josef Große Kracht, Jens Hacke, Oliver Hidalgo, Hans Günter Hockerts, Patrick Horst, Horst Möller, Heinrich Oberreuter, Henning Ottmann, Mark Edward Ruff, Hans Otto Seitschek, Michael Stolleis, Bernhard Vogel, Peter Graf von Kielmansegg, Theo Waigel and Markus Zimmermann. (shrink)

Eğitim, insanla birlikte var olan bir olgudur. Eğitimin ilmî bir disiplin hâlini alması ise yenidir. Yakın döneme kadar eğitim, din eğitimi, ahlâk ve değer eğitimi şeklinde birbirinden ayrı alanlar da söz konusu değildir. Dolayısıyla bunların ilmî birer disiplin olarak birbirlerinden ayrılmaları da yeni bir hadisedir. Zira tarihsel süreçte eğitim, dinî ve ahlâkî bir karakteri haiz olup bunların her biri diğerinden bağımsız alanlar olarak telakki edilmemiştir. Burada din, eğitime anlamlı gaye ve hedefler sağlarken ahlâk, hem dinin hem de eğitimin önemli amaçlarından (...) birini teşkil etmektedir. Ayrıca tam anlamıyla tahakkuk etmesi, olumlu ve dengeli bir kişilik oluşturması adına eğitimin dinî ve ahlâkî karakteri de önem arz etmektedir. Bu nedenle günümüzde eğitim, din eğitimi, değer ve ahlâk eğitimi şeklindeki adlandırmaların tarihsel süreçte hangi kavramlara karşılandığının ya da hangi kavramlarla ilişkili olduğunun ortaya konması büyük bir önemi haizdir. Ehl-i Sünnet kelâmının ve tasavvufun kurucu isimleri arasında yer alan Hâris el-Muhâsibî (öl. 243/857), insanın dinamik yapısını oluşturan, onun olumlu-olumsuz eylemlerinin kaynağı konumundaki kalp, akıl ve nefsin belli bir ölçü ve denge içerisinde eğitilmesi gerektiği üzerinde duran, bu yönde çok sayıda kavrama yer veren erken dönem âlimlerinden birisidir. Muhâsibî’nin insanın içten dışa değişimi ve dönüşümü, onun eğitimi ve öğretimiyle ilgili farklı kavramlara değindiği görülmektedir. Bu yönüyle çalışmamız, Muhâsibî’nin -günümüzdeki anlamıyla- eğitim, din ve ahlâk eğitimiyle ilgili yer verdiği kavramları konu edinmekte, bunları hangi anlamlarda kullanıldığını ortaya koymayı amaçlamaktadır. Bu şekilde eğitime dair kavramların gelenekten tevarüs edilen birikimle ve klasik metinler bağlamında ele alınması, eğitimin günümüzdeki muhtevasını, yaşadığı değişimleri, daralmaları vs. anlamayı daha da kolaylaştıracaktır. Hem kavramların hem de bunların sahip olduğu muhtevanın tespit edilmesi bağlamında öncelikle Muhâsibî’nin eserlerinden istifade edilmiştir. Buna göre araştırma yazılı dokümanların incelenmesi yöntemiyle ele alınmıştır. Muhâsibî’nin başta edeb olmak üzere eğitime dair ele aldığı kavramlar -dönemin genel anlayışına uygun olarak- dinî ve ahlâkî bir tema taşımaktadır. Ta‘lîm/te‘allum, ders/tedrîs, edeb/te’dîb, tasfiye, tathîr, ıslâh ve mücâhede (mücâdele ve mükâbede) Muhâsibî’nin yer verdiği başlıca kavramlardır. Terbiye, tehzîb, tezkiye ve riyâzet gibi kavramlara ise ya hiç değinmediği ya da çok az değindiği görülmektedir. Muhâsibî, bunlardan edeble -bilhassa tasavvuf çevresinde ele alındığı şekliyle- dinî/ahlâkî bir içerikle ve daha çok nefsin terbiye edilmesi yönüyle ilgilenmiştir. Bunun yanında diğer kavramların da benzer bir içerikle ele alındığı gözlenmektedir. (shrink)

Ibn al-ʻArabī, 1165-1240.; Fuṣūṣ al-ḥikam; criticism and interpretation; Islamic philosophy; early works to 1800.

Seemingly a minor part of L’Imaginaire, Sartre’s literary examples therein are of great significance especially in the way they highlight the implicit yet crucial role of linguistic signs and words in his psychology of the image. While commenting on the act of reading a novel, he views literary words practically as images, endowing them with both an affective and representative status and illustrating the word-image through the figure of a drawing or dessin. The novel’s word-images or dessins solve an important (...) problem in his phenomenology: in order to represent, they do not need an original perception as other, more typical images do. While the dessin suggests the opportune possibility of representation without presentation, it also introduces ambiguity in meaning, running counter to Sartre’s demand that linguistic signification be clear and transparent. Sartre attempts to contain such ambiguity by ascribing the image-like, representative use of words to poetry in What’s Literature? but I argue that the dessin indeed allows for a more comprehensive understanding of the linguistic sign and representation that covers both poetry and prose. (shrink)

In the history of philosophy, philosophers have defined philosophy based on their own perspectives. This situation shows that it is a difficult and meaningless endeavor to put forward an understanding of philosophy that has clear boundaries and is accepted by everyone. However, despite these differences in definitions, there are some common points. Perhaps the most important of these common points is that philosophy is a stance, a positioning activity in the face of truth. In this positioning, William James tried to (...) find the moderate path between the currents of rationalism and empiricism and took a stance based on concrete differences in life. Like the empiricists, he tried to keep people's relations with facts alive, but at the same time, he did not exclude religion by adopting a rationalist attitude. However, James argued that abstract concepts cannot have meaning unless they find their counterpart in life. According to James, a life based only on abstract principles would not be qualified. In this study, I will try reconciling William James’ attitude towards abstract principles with practical life. (shrink)

In terms of Arabic philology, the concept of reason performs the function of bonding and is a key to terms such as wisdom, goodness, duty, and autonomy. By using the reason in its proper place, morality that regulates the self (nafs) emerges. The reason, which is seen as the source of spiritual values, has given human beings the quality of being the subject of trust (amana). In Islamic Wisdom, human beings are distinguished from animals by the characteristics of carrying the (...) Trust and having morality. Morality is not a factual but a spiritual value produced by the self. Thus, having reason also requires being moral. Reason, which is related to both matter and meaning, must move in parallel like a clock with morality, which is related to ideas and deeds. The unity of reason and morality is like the two boat oars that must be pulled in order to navigate the boat at the sea. The disruption of this balance leads to the disruption of the order. Islamic wisdom emphasizes that when this dual plane is well established, order and dynamism arise, and when it is disrupted, chaos and stagnation occur. In this paper, the unity of reason and morality relationship in Islamic wisdom is discussed. (shrink)

Bu çalışma, Afrika Boynuzu’nda yer alan Eritre devletinin bağımsızlığı konusunun uluslararası alanda gündeme geldiği iki tarih olan 1950 ve 1990’ların başlarını odağa alarak, 1950’lerde onaylanmayan bağımsızlığın 1990’larda onaylanmış olmasını sorun edinmektedir. Bu açıdan, çalışmanın ilgi alanını bağımsızlık gündemine taraf devlet ve örgütlerin faaliyetleri oluşturur. Eritre’nin bağımsızlığı meselesinin kırk yıl ara ile farklı kararlarla sonuçlanmasının, bölgede çıkarları bulunan uluslararası aktörlerin tutumları, Birleşmiş Milletler’in rolü ve kararları ve bölge ülkelerinin iç dinamikleriyle doğrudan ilintili olduğu öne sürülmektedir. Bu bağlamda, Etiyopya ve Eritre’nin tarihsel (...) birlikteliği ve ayrımına odaklanarak, bu iki coğrafyanın ilişkisinin Eritre’nin bağımsızlığı özelinde üstünde durulan bir unsur olduğu gözler önüne serilmektedir. Bu iki ülkenin bir aradalığını ön gören ve görmeyen argüman ve tarihsel gelişmeler ele alınarak, Eritre’nin ikinci bağımsızlık gündeminde, ilkinde olmayan karşılıklı uzlaşı ve Eritre’nin ulusal niteliğinin üzerinde durulmuştur. İkinci olarak, self-determinasyon ve ayrılma konusunda dünyada yaşanan gelişmelerin Eritre’nin bağımsızlığına nasıl etki ettiği analiz edilmektedir. Bu noktada uluslararası örgütler tarafından alınan kararlar ve değişen normlar incelenmektedir. Son olarak Soğuk Savaş’ın tırmanma ve sönümlenme evrelerini merkeze alarak, ülkenin geleceğinde dış aktörlerin bölgesel ve küresel politikalarının nasıl belirleyici olduğu sorgulanmıştır. Özellikle ilk bağımsızlık gündeminin Soğuk Savaş politikaları gereği desteklenemeyecek ve Etiyopya’nın toprak bütünlüğünü savunacak bir konjonktürde, ikincisinin ise blok politikalarının çözüldüğü ve küresel dönüşümün başladığı yeni bir geçiş evresine denk geldiği için dış aktörlerce olumlu karşılandığı ve mümkün hale geldiği ileri sürülmüştür. (shrink)

In today’s Türkiye, many people use Qur’ānic translations to under-stand the Qur’ān. However, in addition to the problem of translating one language into another, there is also the problem that most translations are not based on any methodology. To translate a word which has a difference in qirāʾāt according to a different imam of qirāʾāt and not according to the preferred imam of qirāʾāt in our country, is one of the consequences of this methodlessness. Such translations cause a word that (...) is not found in the Qur’ānic text to be included in the translations. The study deals with the various qirāʾāt versions of the word “قرْنَ” in the verse 33/33 of Sūrah al-Ahzāb and their reflection in the Turkish Qur’ānic translations. Likewise, the study traces the views on the morphological structure of the word on the axis of qirāʾāt differences and touches upon their impact on the meaning and interpretation of the relevant verse. Then, the translations of this word in the Turkish Qur’ānic translations are analyzed and the qirāʾāt on which these translations are based are pointed out. The information obtained is analyzed through textual analysis and comparison. The study aims to reveal that there is a methodological problem in the translations of the Qur’ān, that the translations have not been done in accordance with the qirāʾāt of ʿĀṣim, and that reflecting the qirāʾāt differences in the translations will enrich the translations. The claims that the word in question, which is read according to the Hafs narration of qirāʾāt of ʿĀṣim preferred in our country, has no basis in terms of Arabic language rules make this study valuable. (shrink)

Divali, Hindistan’da ve diasporada büyük coşkuyla kutlanılan bir bayramdır. Hinduların yanı sıra, Hindistan'daki Caynist, Sih, Budist, Hıristiyan ve Müslümanlar tarafından bu bayrama önem verilmiş ve her bir dini grup kendi anlayışları ve gelenekleri doğrultusunda benzer veya farklı mitolojik anlatılar ortaya koymuşlardır. Caynistler Mahavira'nın aydınlanması, Sihler Guru Hargobind'in esaretten kurtulması ve Amritsar'a dönmesi, Newar Budistleri ise Kral Aşoka'nın Budizm'i kabul etmesini Divali ile ilişkilendirmişlerdir. Hintli Müslümanlar Divali’yi daha çok kültürel bağlamda değerlendirirken, Hintli Hıristiyanların bir kısmı ise Kutsal Kitaptaki ışık ve karanlık (...) tasvirleriyle Divali arasında analoji kurmuşlardır. Bu çalışmada, öncelikle Hindular nezdinde Divali’nin kökenine ilişkin farklı anlatılar ortaya konulmuş, sonrasında beş günlük kutlama şekilleri ve bunun topluma yansıması ayrıntılı olarak betimlenmiştir. Divali’nin farklı dini gruplar nezdindeki anlam ve önemi karşılaştırmalı olarak ele alınmıştır. Hindistan dışındaki Divali kutlamalarının Hint kökenli kişilere sağlamış olduğu kazanımlar ve gelecekte karşılaşılması muhtemel durumlarla; COVID-19 salgın sürecinde Divali kutlamalarının nasıl gerçekleşmiş olduğuna dair bilgiler güncel veriler ışığında ele alınmıştır. (shrink)