Nurses are exposed to bullying for various reasons. It has been argued that the reason for bullying can be political, meaning that the behavior occurs to serve the self-interests of the perpetrators. This study aims to identify how nurses perceive the relevance of individual and political reasons for bullying behaviors. In February 2009 a survey was conducted with nurses working in a research and training hospital located in Turkey. The results showed that the aim of influencing promotion, task assignments, performance (...) appraisal, recruitment, dismissal, allocation of equipment and operational means, together with allocation of personal benefits and organizational structure decisions, were perceived as potential political reasons for bullying by nurses. Moreover, the reasons for the various bullying behaviors were perceived as relevant to individual characteristics, namely, the perpetrators’ need for power, and their psychological and private life problems. (shrink)

The future of work has become a pressing matter of concern: Researchers, business consultancies, and industrial companies are intensively studying how new work models could be best implemented to increase workplace flexibility and creativity. In particular, the agile model has become one of the “must-have” elements for re-organizing work practices, especially for technology development work. However, the implementation of agile work often comes together with strong presumptions: it is regarded as an inevitable tool that can be universally integrated into different (...) workplaces while having the same outcome of flexibility, transparency, and flattened hierarchies everywhere. This paper challenges such essentializing assumptions by turning agile work into a “matter of care.” We argue that care work occurs in contexts other than feminized reproductive work, namely, technology development. Drawing on concepts from feminist Science and Technology Studies and ethnographic research at agile technology development workplaces in Germany and Kenya, we examine what work it takes to actually keep up with the imperative of agile work. The analysis brings the often invisibilized care practices of human and nonhuman actors to the fore that are necessary to enact and stabilize the agile promises of flexibilization, co-working, and rapid prototyping. Revealing the caring sociotechnical relationships that are vital for working agile, we discuss the emergence of power asymmetries characterized by hierarchies of skills that are differently acknowledged in the daily work of technology development. The paper ends by speculating on the emancipatory potential of a care perspective, by which we seek to inspire careful Emancipatory Technology Studies. (shrink)

Interviewet er lavet i juli 2021. Dets formål er at belyse emner, der er centrale i Celikates’ tænkning, f.eks. den voksende højrefløjspopulisme, migration, voldelige versus ikke-voldelige protester, civil ulydighed og den kritiske filosofis rolle i dag. -/- When Celikates and I sat down digitally in July 2021, the interview’s primary purpose was to examine topics central to Celikates’ thinking, such as the rise of right-wing populism, migration, violent versus non-violent protest, civil disobedience, and the role of critical philosophy today.

Bu çalışma 10-15 yaş arası gençlerin beğendikleri ve/veya model aldıkları televizyon karakterlerinin özelliklerinin belirlenmesi amacıyla yapılmıştır. Araştırmanın örneklem grubunu 310 genç oluşturmaktadır. Araştırmacı tarafından hazırlanan anket formu ile gençlerin beğendikleri ve/veya model aldıkları hem kadın hem de erkek televizyon karakterlerinin özellikleri belirlenmiştir. Araştırma sonucunda hem kız ve erkeklerin eğlenceli, yakışıklı/güzel, başarılı, etkileyici, güçlü ve takdir edilen karakter özelliklerini beğendikleri ve/veya model aldıkları sonucuna ulaşılmıştır. Erkeklerde güçlü ve başarılı karakter özellikleri daha fazla görülürken, kızlarda güzel ve etkileyici olma karakter özelliklerinin daha (...) fazla olduğu görülmüştür. (shrink)

Şiî tefsir geleneğinde isrâiliyyât meselesini ele alan yazar Hüseyin Zamur, ilk yedi asır özelinde bir değerlendirme yapmıştır. İlk bölümde isrâiliyyâtın İslâmî kaynaklara geçmesinin sebeplerine dair genel bir tablo çizdikten sonra meselenin Şîa açısından nasıl görüldüğünü resmetmeye çalışmıştır. Yazar, ikinci bölümde peygamberler ve kavimleriyle ilgili ilk yedi asırda telif edilmiş Şiî tefsirlere yansıyan isrâilî rivayetleri değerlendirirken üçüncü ve son bölümde ise başta yaratılış olmak üzere muhtelif meselelere dair nakledilen isrâilî rivayetlere değinmiştir. Burada söz konusu eser, önce genel olarak değerlendirildikten sonra özellikle (...) Şiî tefsir geleneğinde isrâiliyat eleştirisinin başlangıcına dair bir sorgulama yapmaması, Şiî/Ahbârî ekol ile Mu‘tezile’den etkilenen Usûlî ekolün arasını tam olarak ayırt etmemesi ve dolayısıyla Şîa’da isrâiliyyât eleştirisinin arka planındaki Mu‘tezilî etkiyi gözden kaçırması son olarak da Şiî tefsirleri isrâiliyyât açısından Ehl-i sünnet’le mukayese ederken genellikle aynı dönemdeki Sünnî eserlerle değil de daha geç dönemli tefsirlerle karşılaştırması gibi usûl ve esasa dair bazı noktalardan eleştirilmektedir. (shrink)

Haji Mustafa Efendi, also known as Şeyh-i Şirani, is a Sufi and scholarly figure. He was born in 1254/1838 in Sarıca village of Şiran district of Gümüşhane province. His father's name was Ömer Efendi and his mother was Havva Hatun. After receiving madrasah education in his hometown for about fifteen years, he continued his education in Trabzon, Tokat and Uşak. While advancing on the path of knowledge, he was inclined towards Sufism and went to Mecca, where he became affiliated with (...) Yahya Dagestani (d. 1319/1899), one of the sheikhs of the Naqshbandi sect. He served his sheikh for seven years and received Sufi training from him. Then, with the sign and permission of his sheikh, he returned to Anatolia and carried out guidance activities first in Niksar and then in Çorum. In Çorum, where he came in the 1870s, he built a lodge, trained dozens of khalifas and sent these students to various parts of Anatolia on a mission of guidance. Sultan II. Abdulhamit wanted to give him a gift, but since he did not accept this offer, he was exiled from Çorum to Afyon. Haji Mustafa Efendi from Şiran, who died in Medina in 1317/1899 as a result of his sixth pilgrimage, was buried in the Cennetü’l-Baki cemetery. In addition to his qualities as a scholar, murshid and guardian, Haji Mustafa Efendi was also interested in literature. There are ghazals, rubai and some couplets attributed to him. However, there is a lineage belonging to the Naqshbandi sect. Silsile, whose dictionary meaning is "succession, continuation of each other, genealogy", is a concept in Sufism that refers to the list of sheikhs of an order who continue by taking the icazet from each other. The document in which the nâmes that make up the lineage are recorded is called silsile-nâme. The tradition of writing silsile-nâme first appeared in Arab culture, and then passed on to Turkish culture. The first known example of this type in the history of Sufism is the silsila linking Ja'far al-Huldī (d. 348/959) to the Prophet (pbuh). In our culture, verse and prose series of orders belonging to various sects have been written. One of these is the verse series listing the genealogy of the Nakşibendî sect belonging to Haji Mustafa Efendi from Şiran. In the paper, after giving information about the life of Haji Mustafa Efendi from Şiran and his spiritual activities in Çorum, his lineage will be examined in terms of form and content. (shrink)

Ontolojinin tam ortasında bağlantı, aşkınlaşma ve geçişlilik sorunu tarafından kat edilen bir parça-bütün bilmecesi durmaktadır. Materyalizm, onun geleneksel formu olan determinizm ve ortaya çıkış (emergence) şeylerin aynı anda içsel ve dışsal varoluşlarını ve birbirleriyle etkileşimlerini, yani varoluşun sürekliliğini ifade etmeyi başaramayarak ontolojiyi metafizik bir boşlukla baş başa bırakmışlardır. Halbuki mevcudat, güzellik temelinde anlaşıldığı an, varoluşun kaleydoskopik sürekliliği birden kendini görünür kılar. Güzellik, aşkınlaşmayı ve zihinselliği mevcudatın zati niteliği kılarak tüm eşyayı güzellik temelinde ve yönelimiyle inşa olan kesintisiz bir estetik akışı (...) olarak yeniden kurgularken ontoloji ve estetik birbirlerinin ayna görüntüsü oluverir: “Güzellik onları komşu parçalarla olan ilişkilerinden çekip almaksızın parçaların diğer bütünler için görülebilir ve erişilebilir olmalarına izin verir.” İşte Lars Spuybroek, başta Platon, Kant ve Burke olmak üzere Alfred North Whitehead, Charles Hartshorne ve William Hogarth gibi isimleri birlikte okuyarak Heidegger’in dört katmanlı statik Varlığına alternatif, mevcudat arenasının estetik sürekliliğini gözler önüne seren kendi diyagramını ortaya koyuyor. (shrink)

This book provides an overview of recent debates about critical theory from Pierre Bourdieu via Luc Boltanski to the Frankfurt School. Robin Celikates investigates the relevance of the self-understanding of ordinary agents and of their practices of critique for the theoretical and emancipatory project of critical theory.

The goal of this article is to show that mainstream liberal accounts of civil disobedience fail to fully capture the latter’s specific characteristics as a genuinely political and democratic practice of contestation that is not reducible to an ethical or legal understanding either in terms of individual conscience or of fidelity to the rule of law. In developing this account in more detail, I first define civil disobedience with an aim of spelling out why the standard liberal model, while providing (...) a useful starting point, ultimately leads to an overly constrained, domesticated and sanitized understanding of this complex political practice. Second, I place the political practice of civil disobedience between two opposing poles: symbolic politics and real confrontation. I argue that the irreducible tension between these poles precisely accounts for its politicizing and democratizing potential. Finally, I briefly examine the role of civil disobedience in representative democracies, addressing a series of recent challenges made in response to this radically democratic understanding of disobedience. (shrink)

This study is based on the argument that globalism is a product of nationalism. I argue that globalism, understood as the imagination of the world as a single place, was made possible by and accompanies the emergence of nationalism, defined as the formation of an imagined community in a given discursive space. Focusing on the specific ways in which globalism is understood and experienced locally in Turkey, this study examines how the world-at-large is seen from Turkey as part and product (...) of the founding national ideology during the 1920s and 1930s, particularly as expressed in cartoons, and how these visions and images of the globe are produced, mobilized and disseminated locally as part of ongoing nation-building efforts. I argue that during these years the global was invariably imagined as the West, referring mainly to Western Europe, and this imagining was mobilized toward the creation and projection of Turkey as a modern, Western, secular country. I argue that the founding national ideology projected an image of the West as the global-other to be taken as a model and imitated, setting norms for the creation of a new national identity and new norms of citizenship around the principles of secularism, modernity and civilization, which could only be attained by the erasure of the local. (shrink)

Fabian Freyenhagen's impressive reconstruction of Adorno's ‘practical philosophy’ provides a convincing defence of the possibility of making normative claims about the social world we live in without justifying these claims in terms of the right, the good, or human nature. More specifically, and more controversially, Freyenhagen argues that the normative resources Adorno's critique relies on are provided by a negative Aristotelianism. In this paper, I argue that this approach underestimates the extent to which Adorno follows the model of immanent critique, (...) I highlight the socio-theoretical underpinnings of what Freyenhagen calls Adorno's ‘ethics of resistance’, and I discuss the risk of overstating the danger of co-optation that collective political action faces. (shrink)

Error related potentials, which are elicited in the EEG in response to a perceived error, have been used for error correction and adaption in the event related potential -based brain computer interfaces designed for typing. In these typing interfaces, ERP evidence is collected in response to a sequence of stimuli presented usually in the visual form and the intended user stimulus is probabilistically inferred and presented to the user as the decision. If the inferred stimulus is incorrect, ErrP is expected (...) to be elicited in the EEG. Early approaches to use ErrP in the design of typing interfaces attempt to make hard decisions on the perceived error such that the perceived error is corrected and either the sequence of stimuli are repeated to obtain further ERP evidence, or without further repetition the stimulus with the second highest probability is presented to the user as the decision of the system. Moreover, none of the existing approaches use a language model to increase the performance of typing. In this work, unlike the existing approaches, we study the potential benefits of fusing feedback related potentials, a form of ErrP, with ERP and context information in a Bayesian fashion to detect the user intent. We present experimental results based on data from 12 healthy participants using RSVP Keyboard™ to complete a copy-phrase-task. Three paradigms are compared: [P1] uses only ERP/LM Bayesian fusion; [P2] each RSVP sequence is appended with the top candidate in the alphabet according to posterior after ERP evidence fusion; corresponding FRP is then incorporated; and [P3] the top candidate is shown as a prospect to generate FRP evidence only if its posterior exceeds a threshold. Analyses indicate that ERP/LM/FRP evidence fusion during decision making yields significant speed-accuracy benefits for the user. (shrink)

This article argues that, far from being a merely defensive act of individual protest, civil disobedience is a much more radical political practice. It is transformative in that it aims at the politicization of questions that are excluded from the political domain and at reconfiguring public space and existing institutions, often in comprehensive ways. Focusing on the reconstitution of the political community also allows us to reconceptualize constituent power. Rather than portraying it as a quasi-mythical force erupting only in extraordinary (...) moments, constituent power can be conceptualized as a dynamic situated within established orders, transgressing their logic and reconfiguring them from within. Civil disobedience as a transformative and potentially comprehensive practice aimed at reconstituting the political order can then be seen as an internal driving force keeping this dialectic in play. A concrete example can be found in protests and border struggles by irregularized migrants. They show how unexp... (shrink)

Academic integrity is a vital pedagogical responsibility that educational institutions should explicitly address. One of the best ways to uphold academic integrity is to create a culture of academic integrity throughout the school. This is especially imperative at high schools where students develop their moral identity because students who act dishonestly at high school will likely behave accordingly in post-secondary education and ultimately be dishonest in familial and professional settings. Creating a culture of academic integrity is a challenging, long and (...) multifaceted journey. In this respect, this exploratory case study set out to create a culture of academic integrity at a high school in Türkiye and explore what facilitates and impedes the process. We followed Stephens’ (2016) Multilevel Intervention Model and implemented a School-Wide Education program to guide us through the process. We conducted various activities throughout one academic year, from seminars to competitions. At the end of the term, we conducted individual and focus group interviews with the members of the school community and analyzed the interview data to identify facilitators and barriers of the process. The analysis yielded five facilitators (1) creating buy-in, (2) administrative embracement and support, (3) activities that promote student involvement, (4) external expert and school collaboration as praxis, and (5) policy as the blueprint and five barriers (1) deficiencies in responding academic misconduct, (2) prioritization of academic success over academic integrity, (3) teacher resistance against change, (4) exam-based assessment design, and (5) timing of the activities. Each theme was discussed in detail, and recommendations were made for high schools which set out on a journey of creating academic integrity culture. (shrink)

The Turkish market of Qur'an translations and studies is exceedingly oversaturated. Critics find some of these lacking in proper hermeneutical judgement, impelling them to reflect on the conditions of judicious Qur'anic exegesis. These reflections have remained relatively unexplored in English academic literature. In Critical Hermeneutics, Celik explores and compares the hermeneutical philosophies of three Turkish intellectuals, namely Alpyagil, Cündioglu, and Öztürk. By exploring their philosophical views on subjectivity and objectivity in the context of interpreting the Qur'an, Celik draws major implications (...) for reading the Qur'an in new and different ways. (shrink)

As discussed by John Rawls, in a well-ordered society, a public political culture’s wide educational role bears the primary responsibility for developing reasonable individuals for the stability of a politically liberal society. Rawlsian scholars have also focused on the stability and enhancement of developed liberal democratic societies by means of those societies’ education systems. In this sense, one thing that is common to Rawlsian scholars’ and Rawls’s own understanding of the role of education appears to be a concern over the (...) stability of a politically liberal society since it is highly dependent on the character of its citizens. Also, it is usually believed that a politically liberal account of education can be implemented in a developed politically liberal society. In contrast, this study discusses the possibility of implementing a politically liberal account of education in a developing liberal society that may become a developed liberal democracy under an overlapping consensus. (shrink)

Mu'tazila and Shīʿa (Zaydiyya-Imāmiyya) have common views on many theological issues except the imamate. This issue has been generally accepted by other Islamic scholars rather than Shīʿa and by Western researchers. That in this interaction between the Mu‘tazila and the Shīʿa, the Shīʿa is the side mostly affected. However, it is an issue that should not be overlooked that the Shīʿa partially influenced the Mu'tazila in ʿAlī b. Abī Ṭālib, over the other Companions. In this context, some persons from the (...) Baghdad Mu’tazila School such as Bishr b. al-Muʿtamir (d. 210/825), Jaʿfar b. Mubashir (d. 234/848), Jaʿfar b. Harb (d. 236/850) and al-Iskāfī (d. 240/854) argued that the imamate of Abū Bakr, who was less virtuous, was permissible although they considered ʿAlī as the most virtuous person after the Prophet. In addition, al-ʿAllāf (d. 235/849-850), al-Naẓẓām (d. 231/845), Abū Abdullah al-Basrī (d. 369/979-80) and Qāḍī ʿAbd al-Jabbār (d. 415/1025) along with Abū ʿAlī al-Jubbāʾī (d. 303/916), one of the chiefs of the Basra Mu'tazila School, and Abū Hāshim al-Jubbāʾī (d. 321/933) did not accept the order of caliphate as the order of virtue. This study focuses on the issue of whether the aforementioned affinity between Mu'tazila and Shīʿa affected Mu'tazila, especially in the interpretation of the verses associated with ʿAlī. In the study, the aforementioned problem was examined through the tafsīr al-Kashshāf of the Muʿtazilī mufassir al-Zamakhsharī (d. 538/1144). In addition to the importance of tafsīr, the fact that al-Zamakhsharī took lessons from Shīʿīte/Zaydī persons and he wrote the tafsīr with the support of Zaydī leader al-Wahhās (d. 506/1112) is effective in handling this issue through al-Kashshāf's tafsīr. In the first part of the study, first of all, the interaction between Imāmiyya and Zaydism, which are the two most important branches of Mu‘tazila and Shīʿa, is briefly mentioned. Then, Mu'tazila’s and Al-Zamakhsharī’s view on ʿAlī's position among other caliphs is emphasized. Al-Zamakhsharī, who is from the Basra school of the Mu'tazila, does not consider ʿAlī b. Abī Ṭālib superior to Abū Bakr, unlike al-ʿAllāf, Abū ʿAlī al-Jubbāʾī, Abū Hāshim al-Jubbāʾī and Qāḍī ʿAbd al-Jabbār, who are the leading figures of this school. In fact, the fact that he always observed the order of the caliphate while talking about the merits of the four caliphs supports the possibility that, unlike his predecessors, he accepted the order of the caliphate as the order of virtue. In the second part, it is questioned whether the narrations that al-Zamakhsharī included in his tafsīr of the verses associated with ʿAlī are similar to the narrations of the Shīʿīte/Zaydī/Imāmī tradition and whether he interpreted the verses in parallel with these narrations. In this respect, the tafsīr al-Kashshāf has been examined comparatively with the Sunni and Shiite tafsīrs prior to it. Eventually, while interpreting these verses associated with the Ahl al-bayt (members of the Prophet’s household), al-Zamakhsharī highlights the narrations that appreciate the virtues of ʿAlī b. Abī Ṭālib and his child. However, he also refrains from making comments that would be in line with the Shīʿa's belief in imamate. In particular, his tafsīr of the verse al-Aḥzāb 33/33 in the context of the Prophet’s wives is the greatest indicator of this situation. It has been determined that while al-Zamakhsharī includes the narrations highlighting the virtue of ʿAlī b. Abī Ṭālib and his children, he mostly follows the Sunni commentator al-Thaʿlabī. In particular, it has been seen that al-Zamakhsharī transferred the narration material in the interpretation of the relevant verses from al-Thaʿlabī's commentary almost in the same way. However, it is noteworthy that al-Zamakhsharī differs from him in some details such as linguistically supporting these narrations in some verses such as ʾĀli ʿImrān 3/61 and al-Māʾidah 5/55. An indirect influence can be mentioned because al-Thaʿlabī frequently narrates the narrations supporting the Shīʿītes in places where there is a Sunni-Shīʿīte conflict. Therefore, although there is no evidence that al-Zamakhsharī took these narrations from Shīʿīte sources, it is seen that he brought ʿAlī b. Abī Ṭālib-based narrations in Sunni sources into the fore. Even in the commentary of al-Ḥākim al-D̲h̲us̲h̲amī, al-Zamakhsharī's teacher in the line of Zaydi/Mu'tazili, the lack of Ali emphasis in the interpretation of the aforementioned verses supports our view. (shrink)

In this paper, we develop an understanding of recognition in terms of individuals’ capacity for conflict. Our goal is to overcome various shortcomings that can be found in both the positive and negative conceptions of recognition. We start by analyzing paradigmatic instances of such conceptions—namely, those put forward by Axel Honneth and Judith Butler. We do so in order to show how both positions are inadequate in their elaborations of recognition in an analogous way: Both fail to make intelligible the (...) fundamental nexus between relations of recognition and individuals’ capacity for conflict. We then move on to reconsider aspects of Hegel's view of recognition—ones that, from our viewpoint, have been unjustly neglected in the debate about recognition: his focus on the constitution of relations of recognition in conflict and on the status of being an author of acts of recognition. On this basis, we then spell out in a more systematic way what we take to be a more convincing conception of recognition. This puts us in the position to gesture at some consequences of this conception in practical contexts, above all with regard to the justification, role and structure of political institutions. (shrink)

While women in Turkey and around the world are commonly engaged in civic activism for peace and violence reduction, they are seriously underrepresented in formal politics; thus, not much has been written about their potential to affect decisions made to reduce violence in their societies. This study aims to understand how women politicians view violence in general and their solutions for two specific types of violence in Turkey: the increasing levels of violence against women, and violence created through the Kurdish (...) issue in Turkey. Turkish politicians have become increasingly concerned about both of these issues in recent years and have designed many policies and strategies to address them. This study argues that studying the women parliamentarians’ linkage between the two types of violence will help understand what accounts for the differences among women MPs in their understanding of different types of violence and their solutions to them. (shrink)

Ibn Lebbân (d.749/1349), who originally belonged to a family from Siirt, is a Sufi Islamic scholar who wrote important works in many fields, especially the Quran, Hadith and Sufism. He lived during the period of the Bahri Mamluks (1250-1382), who ruled in Syria and Egypt and were known as the founding family of the Mamluk state. Ibn Lebban was engaged in science throughout his life, trained students, gave fatwas and guided the people. Many scholars who came after him spoke highly (...) of him in their works. His work titled "İzâletü'ş-şübühât ʿani'l-âyât ve'l-eḥâdîsi'l-müteşâbihât", which is one of the important works of Ibn Lebban that is known and has survived to the present day, is about the mutashabih attributes mentioned in verses and hadiths and attributed to Allah. It contains useful and enlightening information regarding the interpretation of these adjectives. In this article, Ibn Lebban el-Is'ırdî's life, his scientific personality, his work named "İzaletü-ş Şübühât" and his comments on some mutashabih adjectives that constitute the content of his work and his approach on this subject will be discussed. (shrink)

Once the Ottoman Empire collapsed, a new Turkish state was established after a struggle for national freedom. The founder of the Turkish Republic, Mustafa Kemal Atatürk,1 aimed to develop a western-like democratic state for the people of the remaining Empire, even though he could have become the next sultan. All stages necessary for the emergence of a new state had already been fulfilled before the collapse of the Ottoman Empire, and the establishment of the Turkish Republic was the final element (...) within the transformation process of the Ottoman state.2 Atatürk, as the successor of the Young Turks who gained political power through the constitutional movement in 1908, abolished the monarchy and established a .. (shrink)

Bu çalışmamızdaki amacımız, Türk filozof Yunus Emre’de en çok karşılaştığımız kavramlardan biri olan Gönül kavramının felsefi bir kavram olarak ne olduğunu sorgulayarak Yunus Emre’nin genel olarak hakikat anlayışını bu kavram çerçevesinde ortaya koymaktır. Böyle bir çalışmanın ortaya çıkışında en temel etmen, ‘Gönül kavramı neden felsefi bir kavramdır?’ sorusudur. Bu soruyu felsefi bilinçle birlikte entelektüel ve kültürel kökenimizde izi sürülen felsefenin en zengin örneklerden biri olan Yunus Emre’de ele almaya çalışacağız.

Drawing on the notion of ethical subjectivity (Foucault, in Fruchaud, Lorenzini (eds) Discourse and truth and parrēsia. The University of Chicago Press, 1983; Foucault, in Rabinow (ed) Essential works of Foucault 1954–84, The New Press, 1997), cognitive dissonance theory (Festinger, A theory of cognitive dissonance, Stanford University Press, 1957) and transgressive behaviours (Jenks, Transgression, Routledge, 2003), this research addresses the empirical question of how regular consumers of sustainable fashion overcome cognitive dissonance when they transgress their own code of conduct in (...) sustainable fashion consumptionscapes. We utilize a top-down thematic analysis (Braun and Clarke, Qual Res Psychol 3:77–101, 2006) of 20 semi-structured existential-phenomenological interviews (Cherrier, Harrison, Newholm, Shaw (eds) The ethical consumer, SAGE Publications, 2005) and depict a novel, behavioural-level, practice-based cognitive-dissonance-reducing strategy that we term the strategy of _alternating moral practices_. We demonstrate this dissonance-reducing strategy to be more than just a withdrawal from the value systems attributed to sustainable fashion consumption, either temporary or permanent. Rather, regular consumers of sustainable fashion demonstrate hands-on efforts to find ways of doing that manifest an alternative ethical behaviour. This strategic action is, in turn, held to be enhancing the ethical subjectivities of the consumers. Theoretical discussions of the relationship between these expanded ethical subjectivities and their host consumptionscapes are provided. Using this new approach to understanding transgressive behaviours in the market for sustainable fashion, a range of directions for future research are suggested. (shrink)

Among Turkic speaking countries there is solidarity in economic, political and military fields. Moreover, they carry out common studies within the universities of these countries. As a result, the relationship among the communities is getting stronger via these studies. This research serves as an example of this development. The problem sentence of the research; “Do students’ perceptions change about Turkey after they’ve completed an internship period in Turkey?”. In this research, it was studied to determine Kyrgyz students’ impression about our (...) country Turkey, before and after their intership period in Turkey. The study was implemented within the survey model design. Research’s universe is the students who study in Yusuf Balasagun Krygyz National University, Liberal Arts University, in Kyrgyzstan Turkey Manas University during their education in the year of 2018-2019. As for the research sampling, students who are in the city of Antalya for the purpose of internship were selected from Yusuf Balasagun Kyrgyz National University, Liberal Arts University, in Kyrgyzstan Manas University. A total of 49 students were attented the research. According to the results of the research; internship students have generally positive opinions about Turkey and Turkish people. This is pleasing result for our country. The students think that the Language Enhancement Program will be useful for them to learn Turkish better. (shrink)

This book collects essays from the 2006 and 2007 International Philosophy Colloquia Evian, centred around a central problem in the philosophy of mind: the relationship between the human faculty of sensory experience and the faculty of conceptual reflection, that is self-consciousness. Containing articles by philosophers of eight nationalities, in three languages (English, French, German), and of "analytical" as well as "continental" provenance, it beautifully represents the spirit of the colloquia. Authors include Joshua Andresen (AU Beirut), Valérie Aucouturier (Kent U / (...) U Paris I), Karin de Boer (KU Leuven), Santiago Echeverri (U Genève), Roberto Farneti (LU Bolzano), Tim Henning (JLU Giessen), Felix Koch (Columbia U), Christophe Laudou (Madrid), David Lauer (FU Berlin), Jason Leddington (Bucknell U), Nicolas Monseu (UC Louvain), Soraya Nour (HU Berlin), Hans Bernhard Schmid (U Wien), Henning Tegtmeyer (U Leipzig). (shrink)