A Collective Identity Function (CIF) is a rule which aggregates personal opinions on whether an individual belongs to a certain identity into a social decision. A simple CIF is one which can be expressed in terms of winning coalitions. We characterize simple CIFs and explore various CIFs of the literature by exploiting their ability of being expressed in terms of winning coalitions. We also use our setting to introduce conditions that ensure the equal treatment of individuals as voters or as (...) outcomes. (shrink)

Recent advances in neuroimaging technologies have rendered multimodal analysis of operators’ cognitive processes in complex task settings and environments increasingly more practical. In this exploratory study, we utilized optical brain imaging and mobile eye tracking technologies to investigate the behavioral and neurophysiological differences among expert and novice operators while they operated a human-machine interface in normal and adverse conditions. In congruence with related work, we observed that experts tended to have lower prefrontal oxygenation and exhibit gaze patterns that are better (...) aligned with the optimal task sequence with shorter fixation durations as compared to novices. These trends reached statistical significance only in the adverse condition where the operators were prompted with an unexpected error message. Comparisons between hemodynamic and gaze measures before and after the error message indicated that experts’ neurophysiological response to the error involved a systematic increase in bilateral dorsolateral prefrontal cortex (dlPFC) activity accompanied with an increase in fixation durations, which suggests a shift in their attentional state, possibly from routine process execution to problem detection and resolution. The novices’ response was not as strong as that of experts, including a slight increase only in the left dlPFC with a decreasing trend in fixation durations, which is indicative of visual search behavior for possible cues to make sense of the unanticipated situation. A linear discriminant analysis model capitalizing on the covariance structure among hemodynamic and eye movement measures could distinguish experts from novices with 91% accuracy. Despite the small sample size, the performance of the linear discriminant analysis combining eye fixation and dorsolateral oxygenation measures before and after an unexpected event suggests that multimodal approaches may be fruitful for distinguishing novice and expert performance in similar neuroergonomic applications in the field. (shrink)

It is a matter of fact that Europe is facing more and more crucial challenges regarding health and social care due to the demographic change and the current economic context. The recent COVID-19 pandemic has stressed this situation even further, thus highlighting the need for taking action. Active and Assisted Living technologies come as a viable approach to help facing these challenges, thanks to the high potential they have in enabling remote care and support. Broadly speaking, AAL can be referred (...) to as the use of innovative and advanced Information and Communication Technologies to create supportive, inclusive and empowering applications and environments that enable older, impaired or frail people to live independently and stay active longer in society. AAL capitalizes on the growing pervasiveness and effectiveness of sensing and computing facilities to supply the persons in need with smart assistance, by responding to their necessities of autonomy, independence, comfort, security and safety. The application scenarios addressed by AAL are complex, due to the inherent heterogeneity of the end-user population, their living arrangements, and their physical conditions or impairment. Despite aiming at diverse goals, AAL systems should share some common characteristics. They are designed to provide support in daily life in an invisible, unobtrusive and user-friendly manner. Moreover, they are conceived to be intelligent, to be able to learn and adapt to the requirements and requests of the assisted people, and to synchronise with their specific needs. Nevertheless, to ensure the uptake of AAL in society, potential users must be willing to use AAL applications and to integrate them in their daily environments and lives. In this respect, video- and audio-based AAL applications have several advantages, in terms of unobtrusiveness and information richness. Indeed, cameras and microphones are far less obtrusive with respect to the hindrance other wearable sensors may cause to one’s activities. In addition, a single camera placed in a room can record most of the activities performed in the room, thus replacing many other non-visual sensors. Currently, video-based applications are effective in recognising and monitoring the activities, the movements, and the overall conditions of the assisted individuals as well as to assess their vital parameters. Similarly, audio sensors have the potential to become one of the most important modalities for interaction with AAL systems, as they can have a large range of sensing, do not require physical presence at a particular location and are physically intangible. Moreover, relevant information about individuals’ activities and health status can derive from processing audio signals. Nevertheless, as the other side of the coin, cameras and microphones are often perceived as the most intrusive technologies from the viewpoint of the privacy of the monitored individuals. This is due to the richness of the information these technologies convey and the intimate setting where they may be deployed. Solutions able to ensure privacy preservation by context and by design, as well as to ensure high legal and ethical standards are in high demand. After the review of the current state of play and the discussion in GoodBrother, we may claim that the first solutions in this direction are starting to appear in the literature. A multidisciplinary debate among experts and stakeholders is paving the way towards AAL ensuring ergonomics, usability, acceptance and privacy preservation. The DIANA, PAAL, and VisuAAL projects are examples of this fresh approach. This report provides the reader with a review of the most recent advances in audio- and video-based monitoring technologies for AAL. It has been drafted as a collective effort of WG3 to supply an introduction to AAL, its evolution over time and its main functional and technological underpinnings. In this respect, the report contributes to the field with the outline of a new generation of ethical-aware AAL technologies and a proposal for a novel comprehensive taxonomy of AAL systems and applications. Moreover, the report allows non-technical readers to gather an overview of the main components of an AAL system and how these function and interact with the end-users. The report illustrates the state of the art of the most successful AAL applications and functions based on audio and video data, namely lifelogging and self-monitoring, remote monitoring of vital signs, emotional state recognition, food intake monitoring, activity and behaviour recognition, activity and personal assistance, gesture recognition, fall detection and prevention, mobility assessment and frailty recognition, and cognitive and motor rehabilitation. For these application scenarios, the report illustrates the state of play in terms of scientific advances, available products and research project. The open challenges are also highlighted. The report ends with an overview of the challenges, the hindrances and the opportunities posed by the uptake in real world settings of AAL technologies. In this respect, the report illustrates the current procedural and technological approaches to cope with acceptability, usability and trust in the AAL technology, by surveying strategies and approaches to co-design, to privacy preservation in video and audio data, to transparency and explainability in data processing, and to data transmission and communication. User acceptance and ethical considerations are also debated. Finally, the potentials coming from the silver economy are overviewed. (shrink)

Önsöz 6 Yenilenmiş 2. baskıya önsöz 7 İçindekiler 8 Kısaltmalar 11 Giriş 13 BİRİNCİ BÖLÜM 1. AHLAK VE BASIN AHLAKI ALANINDA OLUŞTURULAN KURUMLAR BAĞLAMINDA GAZETECİNİN ETİK KİMLİĞİ 19 1.1. Ahlak Kavramı 20 1.1.1. Bireyci Ahlak 24 1.1.2. Toplumcu Ahlak 27 1.1.3. Sofist Ahlak Anlayışı 31 1.1.4. Ödev Ahlakı 32 1.1.5. Yararcı Ahlak (Utilitarianism) 35 1.2. Etik Kavramı 38 1.2.1. Etik Değer 40 1.3. Mesleki Etik 43 1.3.1. Basında Etik 46 1.3.2. Din ve Hukuk Yasaları Bağlamında Basında Etik İlkeler 51 1.3.3. (...) Basında Etik Değerlerin Saptanması 54 1.4. Basın Ahlak Kuralları ve Basında Özdenetim 59 1.4.1. Basın Ahlak Kurallarının Kaynakları 65 1.4.2. Basında Özdenetimin Yararlan 67 1.5. Basın Ahlak Kurallarının Uygulanması 68 1.5.1. Gönüllü (ya da İsteğe Bağlı) Kuruluşlar 71 1.5.1.1. Gönüllü Kuruluşların Basın Özgürlüğünün Korunması Açısından Yararları 73 1.5.1.2. Gönüllü Kuruluşların Yaptırım Uygulama Açısından Yetersizlikleri 74 1.5.2. Yasaya Dayanan Zorunlu Kuruluşlar 76 1.5.2.1. Yasaya Dayanan Zorunlu Kuruluşların Yaptırım Uygulama Açısından Üstün Yanlan 77 1.5.2.2. Yasaya Dayanan Zorunlu Kuruluşların Basın Özgürlüğü Açısından Sakıncaları 78 İKİNCİ BÖLÜM 2. BASIN KURAMLARI BAĞLAMINDA GAZETECİNİN ETİK KİMLİĞİ.. 82 2.1. Basında Liberal Kuramın Ortaya Çıkışını Hazırlayan Nedenler.... 83 2.1.1. Basında Liberal Kuramın Dayandığı Düşünsel Kaynaklar 88 2.1.2. Basında Liberal Kurama 20. Yüzyılda Getirilen Eleştiriler 99 2.2. Otoriter ve Totaliter Rejimlerin Basına Yaklaşımları Bağlamında Basında Etik Anlayışın Tartışılması 100 2.3. Toplumsal Sorumluluk Kuramının Ortaya Çıkışı 111 2.3.1. Toplumsal Sorumluluk Kuramının Basına Yönelttiği Eleştirel Yaklaşım 117 2.3.2. Toplumsal Sorumluluk Kuramına Göre Basının Yerine Getirmesi Gereken Görevler 119 2.4. Basında Liberal Kuram İle Toplumsal Sorumluluk Kuramının Karşılaştırılması 122 2.4.1. Liberal ve Toplumsal Sorumluluk Kuramları Temelinde Farklılaşan Özgürlük Anlayışı 127 ÜÇÜNCÜ BÖLÜM 3. TÜRKİYE’DE BASIN AHLAKI OLUŞTURULMASI ÇALIŞMALARININ TARİHÇESİ BAĞLAMINDA GAZETECİNİN ETİK KİMLİĞI 131 3.1. Cumhuriyet Öncesi Dönemde Türk Basınında Basın Ahlakı İle İlgili Yasal Girişimler 136 3.1.1. Basım Etkinliği İle İlgili İlk Düzenlemeler ve Matbaalar Nizamnamesi 136 3.1.2. 1864 Tarihli Matbuat Nizamnamesi 137 3.1.3. Ali Kararname 140 3.1.4. Birinci Meşrutiyet ve Kanunu Esasi’nin Basın Etkinliği Açısından Önemi 141 3.1.5. İkinci Meşrutiyet ve 1909 Basın Kanunu 143 3.1.6. Osmanlı İmparatorluğunda Gazetecilerin İlk Örgütlenme Çabalan 147 3.2. Cumhuriyet Sonrası Dönemde Türk Basınını Etkileyen Yasal Düzenlemelerle Basın Ahlakı İle İgili Girişim ve Gelişmeler 148 3.2.1. Birinci Türk Basın Kongresi (25 Mayıs 1935) 152 3.2.2. Basın Birliği 155 3.2.2.1. Basın Birliği’nin Eleştirisi 158 3.2.3. Gazeteciler Cemiyeti’nin Kuruluşu ve Amaçları 161 3.2.4. İkinci Dünya Savaşı Sonrası Türkiye’nin Siyasal Durumu ve DP’nin Kuruluşu 165 3.2.5. 1950-1960 Arasında DP-Basın İlişkileri ve Basın Şeref Divanı’nın Ortaya Çıkış Nedenlerini Hazırlayan Koşullar 170 3.2.5.1. Basın Şeref Divanı’nın Kuruluşu 175 3.2.5.2. Basın Şeref Divanı’nda Yer Alan Kurumların Temsilcileri ve Görevleri 177 3.2.5.3. Basın Şeref Divanı’nın Başarısızlık Nedenleri 178 3.2.6. Basın Şeref Divanı Sonrasında Basın Ahlakı İle İlgili Girişimler 183 3.2.6.1. Basın Konseyi’nin Kuruluşu 196 3.2.6.1.1. Basın Konseyi’ nin Örgütlenme ve Çalışma Biçimi 199 3.2.6.2. Ombudsman (Okur Temsilcisi) 204 Sonuç 212 Ekler 221 Kaynakça 254. (shrink)

The tradition of Lughz and muʿammā in Arab poetry has an important place. Ibn al-Fāriḍ (d. 632/1235) is a divine love poet that lived in the Ayyubids period. He is an important point in the process of change and transformation of Arabic poetry language. This research aims to carry out a theoretical and anecdotal examination of the Lughzes in Ibn al-Fāriḍ’s Dīwān. The work explains, firstly, the concept of Lughz in terms of conceptual content and theoretical structure and summarizes its (...) own method to be applied in solving and evaluating Lughzes in ten articles. The paper indicates whether the Lughzes in Dīwānhave a theoretical structure or not. In this context, it distinguishes the Lughzes from the number of layers, simple and compound structure maintenance. It examines the theoretical and functional contributions of the tahsīl, takmīl, tashīland tazyīlmethods, the stages of the establishment and the solution of the Lughzes.Abstract: Abū Hafs Sharafuddīn Omar b. Ali al-Hamavī al-Mısrī (d. 632/1235) known as the king of lovers, and called Ibn al-Fārid, is a divine love poet that lived in Egypt during the Ayyubids period (1171-1462). He is an important figure in the process of change and transformation of poetry language in Arabic literature. The lughz and muʿammā (enigma, enigmetic speech, allusion, inversion riddle, poetry puzzle, synecdoche and metaphoric language) means a word pointing to a name or something by symbol and sign. Numerous books have been written about lughzes. These include Arabic poetry, Persian poetry, Classical Turkish poetry, Arabic grammar, Islamic law, hadith, mathematics and inheritance law. The lughz and muʿammā have some linguistic features related to phonetics, statistical linguistics, morphology, lexicology, grammar, syntax, semantics and prosody. This tradition has an important place in Arabic poetry. The research aims to carry out a theoretical and anecdotal examination of the lughzes and muʿammās in Ibn al-Fārız’s Dīwān. The paper explains, firstly, the concept of lughz in terms of conceptual content and theoretical structure. The article summarizes its own method to be applied in analyzing and evaluating lughzes within ten items. The research examines the series of lughzes in Dīwānand divides them into parts according to the original question in the riddles. This work examines the secondary lughzes given in the details of poems in solution parts. The paper indicates whether the lughzes in Dīwānhave a theoretical structure or not. In this context, the research examines lughzes in terms of language and structure, especially in terms of the processes of establishment and solution. This paper categorizes the lughzes according to the number of layers and to whether they have a simple or compound structure. This paper examines the theoretical and functional contributions of the amal al-tahsīlī, amal al-takmīlī, amal al-tashīlī and amal al-tazyīlī methods in the stages of the establishment and the solution of the lughzes. The work applies the theoretical perspectives of these methods to each lughz. The research also examines the contribution of these four methods to the lughzes.There are many lughzes in Ibn al-Fārid’s poems. In Ibn al-Fārid’s Dīwān, in general, fifty-four things are asked. Fifty-one of them are words. Three of them are verbs. One of the verbs is in the order structure and two in the past tense. His lughzes have a theoretical and methodical structure. In terms of organizational structure, lughzes are generally multi-layered, intricate, compound and integrated. Composite lughzes are multi-layered, simple poems are single-layered. Approximately twenty words are asked in the lughzes. These words are always in the first layer of lughz, whether simple or compound. Thirty-seven words in the lughz are secondary lughz with an auxiliary and complementary nature. They are located between the second and sixth layers. Seventeen of the lughzes asked in the auxiliary nature are located in the second layer, thirteen in the third layer, five in the fourth layer, one in the fifth layer and one in the sixth layer. One of the lughzes is six-layered, one of them are five-layered, four of them are four-layered, eight are three-layered, four are double-layered and three are single-layered. According to this, the majority of lughzes in Ibn al-Fārid’s poems are in the unified form and multilayered.The lughzes are formed in terms of word, composition, phrase, grammar and meaning levels. The lughzes have both lexical and semantic characteristics. Ibn al-Fārid uses the configuration (amal al-tahsīlī), completion (amal al-takmīlī), facilitation (amal al-tashīlī) and addition (amal al-tazyīlī) methods to design the lughzes. The structure in the lughzes is shaped by these methods. The words in his lughzes constitute eleven categories, consisting of names, acts and noun verbs. The answers of the questions asked in the poems consist in general of prophet names, surah names, tribal names, administrator’s surnames, letters, cities, animals, food and drink names, attributes and actions. Verbs are in the past time or order form. Some of the lughzes in Ibn al-Fārid’s poems are built in an extraordinary style beyond being interesting. Not all the sentences used in couplets are part of the lughzes. These elements are mentioned in order to complete the lughzes in terms of rhythm and meaning. To be able to solve the lughzes of Ibn al-Fārid, one must be knowledgeable about the language and narrative features of Arabic and Islamic culture, as well as subjects such as the Quran, Sufism, abjad calculation, mathematics, geometry, geography, biology, botany and zoology. His poems contributes to the development and transformation of Arabic poetry. (shrink)

Geçmişte yazılan ve kütüphanelerimizde çoğu yazma hâlinde duran pek çok ilmî eserin isim, müellif ve mütercimlerinin tespiti konusunda ciddî hatalar yapıldığı görülmektedir. Bu da bir kısım önemli eserlerin gün yüzüne çıkmasını engelleyerek sahip olduğumuz hazineden gereği gibi istifade etme imkânını elimizden almaktadır. Bu minvalde bazı araştırma ve kütüphane kayıtlarında 15. yüzyıl Osmanlı âlimlerinden Mûsâ İznikī’nin (öl. 838/1434-35 [?]), Ali b. Muhammed el-Hâzin’in (öl. 741/1341) Lübâbü’t-teʾvîl fî meʿâni’t-Tenzîl adlı tefsirini tercüme ettiği bilgisi yer almıştır. Aynı şekilde yine 16. Yüzyılda yaşamış bir (...) Osmanlı âlimi ve divan şâiri olan Muslihuddin Mustafa Sürûrî’nin (öl. 969/1562) tam bir Türkçe tefsir yazdığı iddia edilmektedir. Bu iki iddia, sonuçta aynı mütercim üzerinde birleşmeleri sebebiyle ortak bir noktaya sahiptirler. Bu makalede, bahsedilen iki eserin asılları ve tercümeleri etrafında bir araştırma yapılarak bunların gerçekte kime ait oldukları ve isimlerinin ne olduğu ortaya çıkarılmaya çalışılacaktır. Bu tür araştırmaların kütüphanelerimizdeki binlerce eser için âcilen yapılmasının bir zaruret hâlini aldığı âşikârdır. Zira bazı araştırmacıların bu tür yanlış bilgiler üzerine yüksek lisans ve doktora tezleri binâ ettikleri ve çeşitli makaleler yazdıkları görülmektedir. Bu makalenin maksadı, yukarıda zikredilen ve haklarında yanlış bilgiler ile bazı kapalı noktalar bulunan iki eserle ilgili bir takım yeni tespitleri ortaya koyarak hem ilim dünyasına katkıda bulunmak hem de bu alanda yapılacak çalışmalara olan ihtiyaca dikkat çekmektir. Doküman tarama, veri toplama ve veri analizi yöntemi kullanılan bu araştırma neticesinde şu sonuçlara varılmıştır: Mûsâ el-İznikī’nin tercüme ederek Tefsîru’l-Lübâb ismini verdiği eser aslında Hâzin’in Lübâbü’t-te’vîl’i değil Necmeddîn-i Dâye’nin (öl. 654/1256) Baḥrü’l-ḥaḳāʾiḳ ve’l-meʿânî isimli tefsirinin muhtasarıdır. Bundan hareketle tespit edilen diğer bir nokta da şu olmuştur ki günümüzde et-Teʾvîlâtü’n-Necmiyye ismiyle meşhur olan eser Dâye’nin kaleme aldığı tefsirin orijinal hâli değildir. Dâye zâhiri ve işârî tefsîri cem eden mufassal bir tefsir telif etmiş, müridlerinden biri olan Şemseddin Muhammed es-Savcı da, zâhirî tefsir kısımlarını çıkarıp sadece işârî yorumları bırakmak sûretiyle bu eseri telhis etmiştir. İznikī de işte bu telhisi tercüme etmiş ve eserine Tefsîru’l-Lübâb ismini vermiştir. Sürûrî’ye nispet edilen tefsirin de onun tarafından telif edilmediği tespit edilmiştir. Yapılan mukayeseler neticesinde bu eserin Ebü’l-Leys Semerkandî’nin (öl. 373/983) Tefsîrü’l-Ḳurʾâni’l-Kerîm veya Tefsîru Ebi’l-Leys̱ es-Semerḳandî diye anılan ve bugün Baḥrü’l-ʿulûm ismiyle basılan kitabının tefsîrî bir tercümesi olduğu ortaya çıkmıştır. Bu tercüme bazı kaynaklar ile kütüphane kayıtlarında aynı anda hem Ahmed-i Dâî’ye (öl. 824/1421’den sonra), hem İbn Arabşah’a (öl. 854/1450) ve hem de İznikī’ye nispet edilmektedir. Farklı kişilere nispet edilen nüshalar karşılaştırıldığında hepsinin aynı eser olduğu görülmüştür. Bazı kadîm nüshalarda görülen ferağ kayıtları ile yazma nüshalar üzerinde yapılan incelemeler bu tercümenin de yine İznikī tarafından yapıldığını göstermektedir. İznikī bu ikinci tercümesine Enfesü’l-Cevâhir ismini vermiştir. İlim dünyasında bu isim konusunda da bir karışıklık olmuş, bazı araştırmacılar onun Hâzin tefsirinin tercümesine verildiğini zannetmişlerdir. Ancak ilk devir yazmalarında bu ismin Semerkandî tefsirinin tercümesine verildiği açıkça görülmektedir. Kütüphanelerimizde Enfesü’l-Cevâhir’in muhtasar nüshalarına da rastlanmış ancak bu ihtisar faaliyetinin kimin tarafından yapıldığı tespit edilememiştir. (shrink)

Islamic thought, no matter what tradition it belonged to, went through a process in which almost all thinkers after the twelfth century were also commentators of Avicenna (d. 428/1037). When this phenomenon combined with Fakhr al-Dīn al-Rāzī's (d. 606/1210) ability to problematize, his critical readings revealed the aporias and turned them into problems which would occupy the thinker’s mind after him and waiting to be solved. The quiddityof knowledge has an important place among these, both in terms of being closely (...) related to many issues where ontology, epistemology and axiology intersect and being a problem area where the Islamic intellectual traditions’ conception of existence is directly reflected. As seen in the analyses of many thinkers, notably Râzî, the ontology, quiddity and category of knowledge in Avicennian philosophy contain elements that are conducive to encountering important challenges when the system as a whole is taken into consideration. Accordingly, scholars like Shams al-Dīn al-Isfahānî (ö. 749/1349), al-Taftāzānī (ö. 792/1390), al-Sayyid al-Sharīf al-Jurjānī (ö. 816/1413), Alî al-Qūshjī (ö. 879/1474), al-Dawwānī (ö. 908/1502), Sadr al-Dīn al-Dashtakī (ö. 903/1498) have taken the discussion to a further point both in terms of identifying the problem and revealing its implications and proposing solutions. This study aims to analyze the sixteenth-century thinker Kutb al-Dīn al-Ījī’s treatment of this problem who inherited the debates of past on the matter in question. He carries out his evaluations especially through the Alī al-Qūshjī (ö. 879/1474), al-Dawwānī (ö. 908/1502) and al-Dashtakī’s comments on the subject. He makes important contributions by analyzing these scholars’ solution offers con-cerning the problem of categorical status of knowledge and putting forward his own approach. He thinks that Alī al-Qūshjī’s distinction between realization (husūl) and subsistence (qiyām), al-Dashtakī’s theory of transformation and al-Dawwānī’s offer to not put the knowledge under the category of quality are problematic from various aspects. (shrink)

Antalya, which is today’s attraction center with its historical and natural beauties, was described as “a city like heaven” since ancient times. This city hosted many civilisations and states until the 13th century and became an important seaport after The Seljuks took over the region. The Seljuks applied civilization and urbanization policy also in Antalya, like other regions they ruled. The mosques, madrasahs (Islamıc theology institutions), schools, baths, caravansearis (hostels), hospices, and water cisterns in this period changed the structure of (...) the city and paved the way for improvements of public life. During the Ottomans some of these social institutions were kept active while the others no longer served to the public. However, with the construction of new social institutions, urbanization was resumed. The madrasas were generally built near or adjacent to the mosques, and had a significant role in developing the society and cultural structure. Although the madrasas in Antalya were mainly the institutions that maintain the education system, the research on these madrasas mostly focuses on their architectural features. The majority of these madrasas that are not comprehensively studied. Therefore, the functioning structures and the problems of Antalya Madrasas (Antalya, Korkuteli and Elmalı), which are reflected in the archive documents between the 17th and 20th centuries and also both individuals and institutions that had influence on these madrasas are going to be investigated in this study. Thus, this paper will shed more light on Antalya Madrasas.Summary: Antalya city, which was completely under the Seljuk sovereignty during the reign of Sultan Alaeddin Keykubat I (1219-1236), was named as Alâiyye dedicated to the Sultan's name and became an important port city of the Seljuk State after then. In the process of the fall of the Seljuk State and the beginning of the Emirates (Beylikler) period, the city became a land of Teke-Oğulları, a part of a Hamid-oğulları, and in 1390 the city became an Ottoman city after the struggle of Yıldırım Bayazid with Teke-oğuları. Antalya was home to the madrasahs, one of the formal education institutions during both the Seljuk and the Ottoman Empire. The madrasahs were built next to the mosque or in a detached area built by sometimes administrators or statesmen, sometimes by members of the dynasty or by the citizens who were wealthy. In Antalya, both single floor and second floor madrasahs were built. This study based on the documents from Prime Ministry Ottoman Archive, the travel books of İbn Bibi and Evliya Çelebi, the works on Antalya Madrasahs to be determine the madrasah in the districts of Antalya as Korkuteli and Elmalı. In addition to the Seljuk madrasahs such as Imaret Madrasah, Atabey Armagan Madrasah and Karatay Madrasah, there are also some madrasahs belonging to the Ottoman period, in Antalya. As a matter of fact, the madrasahs increased in number in the period of the Ottoman. Antalya madrasahs which are reflected in archival documents for any reason are as follows: “Süleyman Madrasah” located in Hatip Süleyman Street, “Madrasah built by Haci Mahmed” located in Elmali Street, “Hacı Abbaszâde Hacı Süleyman Madrasah” in Süleyman Street, “İsmail Efendi Madrasah” in Tahtapazarı Kızılsaray Street, Kasab Hacı Ahmed Madrasah, Hacı Cafer Ağa Madrasah, Murad Ağa Madrasah, Esir Hacı Ali Madrasah, Hacı Hasan Madrasah,“Madrasah built by Hasan Efendi” in Keçiyalar Street, in the Kadılar Street of Gediz County “Madrasah built by Yusuf Efendi”, “Madrasah built by Hızır Efendi” in Cami-i atik Street, Murat Pasha Madrasah, “Sefer Ağa Madrasah” located outside the city wall, “Büyülü Minaret Madrasah, Hatuniye Madrasah, Sheik Sinan Camii Madrasah located outside the city Wall, In addition to these madrasahs mentioned in some studies in Antalya, it is also stated that there are madrasahs such as Müsellim Madrasah, Kesik Minaret Madrasah, Karakas Madrasah, Varsakli Mehmet Efendi Madrasah, Meydan Madrasah, Surmeli Madrasah, Canmülk Madrasah, Ahi Kız Madrasah, Hacı Naim Efendi Madrasah, Susam Madrasah, Çömlekçi Madrasah, Değirmenönü Madrasah, Ak Mescid Madrasah, Âşık Doğan Madrasah and Çukur Madrasah.According to archive documents, in the sub-district of Antalya, which is used as a plateau or plateau area, some madrasahs were recorded as follows: Pınarbaşı Madrasah, Hızır Efendi Madrasah, Mustafa Efendi Madrasah, Emir Sinaneddin Madrasah, Hacı Menlü (Mevlüt) oğlu Ömer Medrese, Abu Bakr Agha Madrasah, Koca Hafız Medrese, Hacı Mollaoğlu El-Hac Ömer Madrasah, Sheikh İsmail Efendi Madrasah. However, Süleyman Fikri Erten, who works on Antalya, stated that the number of madrasahs is eight as: Haci Ahmet Madrasah of Kalkanlı, Sultan Hatun Madrasah, Koparanzade Hacı Hüseyin Madrasah, Karabayırlı Hacı Hüseyin Madrasah, Kaşlı Ali Efendi Madrasah, Hacı Hüseyin Madrasah, Şalaka Ahmet Madrasah and Oyunyeri Madrasah.The madrasahs built in Elmalı, another distict of Antalya, were as follows: Ketenci Ömer Paşa Madrasah, Esbak Mir-i Ahur Hacı Mehmet Bey Madrasah, Haydar Baba Madrasah, Arifî Ahmed Paşa Madrasah, Hüseyin Efendi Madrasah, Debbağ Baba Madrasah, Şeyh Ümmi Sinan Madrasah, Babazade Hacı Abdurrahman Madrasah, Hacı Şeyh Efendi Madrasah, Mustafa Efendi Madrasah, Hasan Efendi Madrasah, Salih Efendi Madrasah, Halil Efendi Madrasah, Çankırlı Madrasah, Osman Efendi Madrasah and “Mehmet Efendi Madrasah in Örtekiz village”. In addition, two madrasahs, except from these, were also found in the archive documents.A madrasah was built almost at every Street of Antalya and the madrasahs were usually named by the name of their builders. Madrasah students were provided with a certain amount of scholarship to continue their education according to the level of the education in the madrasahs and the level of the courses taught, salaries of the scholars, the status of the builder of the madrasah. The scholars who worked in the madrasahs worked with a document called berat-i sharif and in the case of the disappearance of this document a new berat-i sharif would be prepared by the Shaykh al-Islami. Scholars working without this document were also determined. In the scholar appointments foundation, board of trustees, müfti, and the city regents were very influential. There were also some appointments resulted from death, promotion besides leaving job with their own will. There were some problems with the appointments in Antalya and the foundation revenues to which the madrasah was attached were delivered to certain individuals until these problems were resolved.In madrasahs of Antalya, science was given a great importance and all kinds of monetary issues were tired to be eliminated with donations given to both scholars and students. However, it is observed that madrasahs were involved in some events in Antalya. As a matter of fact, among those who participated in the Şah Kulu Rebellion that took place in 1510-1511, there were also madrasah students and education training had therefore been disrupted for a long time. it is known that the state sent orders to the judges (qadi) in the region consecutively in order to prevent the rebellion. Also during this period some madrasahs were used as the activity center of armed students or people who disguised them.One of the issues that negates the education and training in the madrasahs in Antalya is that in 1890 the immigrants started to be hosted in Antalya and the guests visiting were accommodated in madrasahs as there were no other available places. This situation had been continued for a long time and even telegrams have been sent about the students living on the sidewalks.Another important issue that disrupts education was epidemic diseases. It was reported that too many people died in the district of Istanoz because of smallpox, there was no doctor and the health personnel should go to the region urgently. Despite all the problems experienced in madrasahs, they continued their activities in Antalya and while continuing their activities under the control of foundations in 1826, with the establishment of the Ministry of Foundations, they were connected to this institution. (shrink)

Some of the significant features of our era include the design of large-scale systems; advances in medicine, manufacturing, and artificial intelligence; the role of social media in influencing behavior and toppling governments, and the surge of online transactions that are replacing human face-to-face interactions. Most of these features have resulted from advances in technology. While spanning a variety of disciplines, these features also have two important aspects in common: the need for sound decision making about the technology that is evolving, (...) and the need to understand the ethical implications of these decisions to all stakeholders. Technology is amoral: it does not know how it will be used. In fact, technological advancements have made it even easier to deceive, partly because of the new capabilities that are enabled by the technology (such as creating fake videos from selfies, known as "Deep Fakesʺ) and partly because of the level of complexity that is added to new advancements making the internal structure of a product less obvious to users and policy makers. (shrink)

Mu‘allâkâtların, tefsir, nahiv, sarf ve dil ilimlerindeki önemli rolünün yanı sıra Arap dili ve edebiyatı âleminde de yüksek ve önemli bir konumu bulunmaktadır. Cahiliye devri müfredatlarının pek çoğunu kapsamasından ötürü dil ve edebiyat erbabı ona önem atfetmiştir. Onlardan biri de, ‘Şerhü’l-Kasâ’idi’l-السبع’ adıyla el-Muâ‘llekât’a yaptığı şerhiyle Ebu Bekir Muhammed bin el-Kasım bin Beşar bin el-Anbari. Bu eserinde pek çok nahiv, zamirin aidiyeti, harflerin manası, zarf ile car ve mecrûrun bağlı olduğu yerin belirlenmesi, müfredatlarıni‘râbı, illetler arasındaki üstünlükler, kıyasa ve luğatta asıl olana, (...) kelimenin irabını belirlemede bazı seslerin etki nedenlerine, sarf, lügat, belağat, eleştiri vb. konulara değinmektedir. Bu itibarla bu araştırma, betimsel analitik yöntemini kullanarak et-Anbari’ninMu‘allâkât şerhindeki nahiv yöntemini, Arap nahiv ilminde iki önemli konu olan kıyas ve ta‘lîl ile ilgili duruşunu açıklayarak değerlendirmeyi hedeflemektedir. (shrink)

The contribution of women to China’s economic growth and development cannot be overemphasized. Women play important social, economic, and productive roles in any economy. China remains one of the countries in the world with severe gender inequality and sex ratio at birth (SRB) imbalance. Severe gender inequality and disenfranchisement of girls with abnormally high sex ratios at birth reflect deep-rooted sexism and adversely affect girls’ development. For China to achieve economic growth, women should not be ignored and marginalized so that (...) they can contribute to the country’s growth, but the sex ratio at birth needs to be lowered because only women can contribute to growth. Thus, this study empirically predicts an asymmetric relationship between gender inequality, sex ratio at birth and economic growth, using NARDL model over the period 1980–2020. The NARDL results show that increases in gender inequality and sex ratio at birth significantly reduce economic growth in both the short and long term, while reductions in gender inequality and sex ratio at birth significantly boost economic growth in both the short and long term. Moreover, the results show the significant contribution of female labor force participation and female education (secondary and higher education) to economic growth. However, infant mortality rate significantly reduced economic growth. Strategically, the study recommends equal opportunities for women in employment, education, health, economics, and politics to reduce gender disparities and thereby promote sustainable economic growth in China. Moreover, policymakers should introduce new population policy to stabilize the sex ratio at birth, thereby promoting China’s long-term economic growth. (shrink)

A number of innovative hermeneutical approaches emerged in Muslim exegetical discourse in the second half of the 20th century. Among these developments is a trend of systematic reform theology that emphasises a humanistic approach, whereby revelation is understood to be dependent not only upon its initiator, God, but also upon its recipient, Prophet Muhammad, who takes an active role in the process.Ali Akbar examines the works of four noted scholars of Islam: Fazlur Rahman, Abdolkarim Soroush, Muhammad Mujtahed Shabestari and Nasr (...) Hamid Abu Zayd. His study shows that the consequences of taking a humanistic approach to understanding revelation are not confined to the realm of speculation about God-human relations, but also to interpreting Qur'A nic socio-political precepts. And the four scholars emerge as a distinctive group of Muslim thinkers who open up a new horizon in contemporary Islamic discourse. (shrink)

General study of miscellaneous law topics.

Ṭūsī, Naṣīr al-Dīn Muḥammad ibn Muḥammad, 1201-1274's Tajrīd al-ʻaqāʼid; selections; philosophy, Islamic; early works to 1800.

The regional brain networks and the underlying neurophysiological mechanisms subserving the cognition of visual narrative in humans have largely been studied with non-invasive brain recording. In this study, we specifically investigated how regional and cross-regional cortical activities support visual narrative interpretation using intracranial stereotactic electroencephalograms recordings from thirteen human subjects (6 females, and 7 males). Widely distributed recording sites across the brain were sampled while subjects were explicitly instructed to observe images from fables presented in “sequential” order, and a set (...) of images drawn from multiple fables presented in “scrambled” order. Broadband activity mainly within the frontal and temporal lobes were found to encode if a presented image is part of a visual narrative (sequential) or random image set (scrambled). Moreover, the temporal lobe exhibits strong activation in response to visual narratives while the frontal lobe is more engaged when contextually novel stimuli are presented. We also investigated the dynamics of interregional interactions between visual narratives and contextually novel series of images. Interestingly, the interregional connectivity is also altered between sequential and scrambled sequences. Together, these results suggest that both changes in regional neuronal activity and cross-regional interactions subserve visual narrative and contextual novelty processing. (shrink)

The book you hold in your hands is the outcome of the "ISCS 2013: Interdisciplinary Symposium on Complex Systems" held at the historical capital of Bohemia as a continuation of our series of symposia in the science of complex systems. Prague, one of the most beautiful European cities, has its own beautiful genius loci. Here, a great number of important discoveries were made and many important scientists spent fruitful and creative years to leave unforgettable traces. The perhaps most significant period (...) was the time of Rudolf II who was a great supporter of the art and the science and attracted a great number of prominent minds to Prague. This trend would continue. Tycho Brahe, Niels Henrik Abel, Johannes Kepler, Bernard Bolzano, August Cauchy Christian Doppler, Ernst Mach, Albert Einstein and many others followed developing fundamental mathematical and physical theories or expanding them. Thus in the beginning of the 17th century, Kepler formulated here the first two of his three laws of planetary motion on the basis of Tycho Brahe’s observations. In the 19th century, nowhere differentiable continuous functions (of a fractal character) were constructed here by Bolzano along with a treatise on infinite sets, titled “Paradoxes of Infinity” (1851). Weierstrass would later publish a similar function in 1872. In 1842, Doppler as a professor of mathematics at the Technical University of Prague here first lectured about a physical effect to bear his name later. And the epoch-making physicist Albert Einstein – while being a chaired professor of theoretical physics at the German University of Prague – arrived at the decisive steps of his later finished theory of general relativity during the years 1911–1912. In Prague, also many famous philosophers and writers accomplished their works; for instance, playwright arel ape coined the word "robot" in Prague (“robot” comes from the Czech word “robota” which means “forced labor”). (shrink)

Bu araştırmanın amacı, imam-hatip liselerinde çalışan öğretmenlerin mesleki sorunlarının belirlenmesidir. Araştırma, nitel araştırma yöntemlerinden fenomenolojik yaklaşıma göre tasarlanmıştır. Çalışma grubu, amaçlı nitel araştırma örneklem yöntemlerinden maksimum çeşitlilik örneklemesi kullanılarak belirlenmiştir. Çalışma grubunu Ankara ilinin çeşitli imam-hatip liselerinde çalışan 58 öğretmen oluşturmaktadır. Verilerin toplanması amacıyla bir görüşme formu kullanılmış ve görüşmeler kayıt altına alınmıştır. Görüşmelerle elde edilen veriler, içerik analizine tabi tutularak nitel veri analizi yöntemlerinden olan Miles-Huberman modeli ile analiz edilmiştir. Araştırma sonuçlarına göre öğretmenlerin sorun olarak belirlediği ilk beş tema: (...) “Din eğitimi, öğretmen, öğrenci, okul yöneticileri ve üst yönetim kaynaklı sorunlar” olarak belirlenmiştir. Din eğitimi literatüründe öğretmenlerin mesleki sorunlarını ele alan çalışma olması ve okullarda yaşanan çeşitli ve çok sayıda soruna ilişkin nitelikli bilimsel veri sunması, bu araştırmanın önemine vurgu yapmaktadır. İmam-hatip liselerinde karşılaşılan mesleki sorunlara ilişkin din eğitimi politika belirleyiciler ile akademik çevrelerin dikkatini çekmeyi hedefleyen bu araştırmanın, literatürdeki önemli bir boşluğu kapatacağı ve konuya ilişkin ilgi uyandıracağı umulmaktadır. (shrink)

The article discusses sexual violence by ISIS against women in Iraq, particularly Yezidi women, against the historical background of broader sexual and gender-based violence. It intervenes in feminist debates about how to approach and analyse sexual and wider gender-based violence in Iraq specifically and the Middle East more generally. Recognizing the significance of positionality, the article argues against dichotomous positions and for the need to look at both macrostructural configurations of power pertaining to imperialism, neoliberalism and globalization on the one (...) hand, and localized expressions of patriarchy, religious interpretations and practices and cultural norms on the other hand. Finally, the article reflects on the question of what a transnational feminist solidarity might look like in relation to sexual violence by ISIS. (shrink)

1959 yılında Avrupa Konseyine bağlı olarak kurulan Avrupa İnsan Hakları Mahkemesi, Avrupa İnsan Hakları Sözleşmesi ve diğer protokollerle belirlenmiş temel haklar kapsamında birey, tüzel kişilik ve devletlerarasındaki sorunları çözümleyen yargı merciidir. Tarihsel olarak Avrupa İnsan Hakları Mahkemesi: düşünce, vicdan ve din özgürlüğü kapsamında değerlendirilen çeşitli kararlar almıştır. Mahkeme söz konusu kararlarında ve özellikle nelerin dini simge kapsamında değerlendirilebileceğini laik bir bakış açısıyla tanımlamaktadır. Mahkeme, bir taraftan dini inanca sahip olma hakkını tasdik etmekte, bir taraftan da bu hakkı kamusal alanda inancı (...) beyan etme hakkı olarak nitelemektedir. Çalışma dini simgelere, din ve inanç özgürlüğü temelinde yaklaşan kavramsal tarama modeliyle desenlenmiştir. Bu çalışma özünde alanyazın taraması gibi görülse de alanyazın tarama yönteminden farklı olarak kavramsal tarama, bir kavramın farklı yönlerini değişik bilim ve disiplinlerin çalışma alanları kapsamında incelemektir. Bu çalışmanın amacı, Avrupa İnsan Hakları Mahkemesinin, okullarda bulunan dini simgelere karşı tutumunu belirlemektir. Bu çalışmanın bir sonucu olarak, son yıllarda Avrupa okullarında giderek artan dini simgeciliğe karşı yürütülen yerel ve yasakçı yasal girişimlerin doğası ve kapsamı belirlenmiştir. Bununla birlikte, Avrupa eğitim sistemlerinde dinin yeri ve sosyal sistem içinde “kilise – devlet ilişkisi” bu çalışmanın başka bir sonucudur. Ayrıca çalışma, mahkemelerin kararlarını, dini inanç ve geleneklerin kamusal alanda özgürce beyan edilmesi yönünde şekillendirmeleri gerekliliğini de belirlemektedir. (shrink)

This research was conducted in order to determine job stress, job satisfaction, burnout, and turnover intention of employees of religious affairs.In addition, within the scope of the research, the interrelationships between related concepts, demographic variables that these employees belong to, and their level of relationship within the concepts are also examined. The research was conducted on 1125 employees of religious affairs from Turkey's seven geographical regions, especially from the metropolitan centers (Istanbul, Ankara, Izmir, Mersin, Gaziantep, Samsun and Erzurum). In order (...) to collect the data, four different scale forms were used and the analysis was interpreted through a statistical analysis program.According to the results of the research, these employees have a low level of job satisfaction while experiencing moderate burnout. The employees of religious affairs, on the other hand, have a high level of job stress and moderate turnover intentions.While there are different researches in the literature that try to determine the burnout and job satisfaction of employees of religious affairs, this research is important because it is a pioneering study aiming to measure the work stress, which is known as the source of job satisfaction and burnout, and the turnover intention, which is the most important result of job stress. (shrink)

The thrust of this article is to give a brief account of the ultimate reality as viewed by Indian philosophical system namely, Vedic philosophy, Upanisads, Buddhism, Jainism and Charvaka. Though the root of this issue is traceable to the Vedic hymns, there are various interpretations of these hymns concerning the nature of ultimate reality, for instance some of the orientalists introduces henotheism as a transitional stage from polytheism to monotheism in Indian philosophy but according to some of the Indian thinkers (...) neither polytheism nor henotheism nor even monotheism can be taken as the keynote of the early vedic philosophy. This article has not covered the views of six Indian well-known schools of philosophy, i.e., Nimansa, Vedanta, Shankhya, Yoga, Nyaya and Vaisheshika particularly those of Shankara and Ramanuja concerning the nature of Brahma which are very interesting and thought-provoking. (shrink)

We adopt a top-down approach to agency aimed at developing a minimalist, scalable and naturalized account of it. After providing a general definition, we explore some possible extensions and refinements, domain of applicability, as well as a comparison with other recent accounts of agency, and possible objections to our proposal. With respect to what we classify as strong (such as Tononi’s) and weak (such as Rovelli’s) characterizations, our notion of agency situates itself in a middle position – our intent being (...) precisely that of spelling out the advantages of this median account within a variety of contexts, such as the interpretation of quantum mechanics, the debate on the nature of physical laws and Bayesianism. (shrink)

This research focuses on students' online purchase intentions in Pakistan toward different products available for sale on numerous e-business websites. This study's main objective is to determine which methodology is better to enhance customer online purchase intention. It also aims to discover how to improve perceived benefits and lower perceived risks associated with any available online product and entrepreneurship. AMOS 24 has been used to deal with the mediation in study design with bootstrap methodology. The study was conducted on 250 (...) students from different educational institutes in Pakistan using a simple random sampling technique. A finding of this study suggests that both methods positively impact online purchase intention of consumers and sustainable digital economy. But social media advertisement is more effective through enhancing the perceived benefits of products. In contrast, product content factors are more effective at lowering the perceived risks associated with available online products. (shrink)

En este trabajo, concebido como breves ejercicios, intentamos pensar la importancia de la Metafísica, desde los conceptos de Espacio Imaginal, del fenomenólogo de la religión, Corbin y de Espacio Interior, del matemático Thom, pensando que tal reflexión nos ayudaría a comprender la realidad del asiento del Imaginario, del Ideario y de la Memoria Colectiva de las Sociedades, ya que cada una de esas dimensiones actúa según la lógica espacial. Thinking Metaphysics from "Imaginal Space" and "Inner Space" Short exercises.This paper, conceived (...) as short exercises, is intended to think about the importance of metaphysics, from the notions of Imaginal Space of the phenomenologist of religion, Henry Corbin and Inner Space, of the mathematician René Thom. Thinking that such reflection would help us understand the reality of the place of the Imaginary, Ideology and Collective Memory of Societies, as each of these dimensions acts as the spatial logic. (shrink)

The aim of this paper is to critically assess the present state of Islamic philosophy in its main home, namely, Iran. However, since such a study requires some knowledge of the past developments of philosophical thought among Muslims, the paper briefly, though critically, deals with the emergence and subsequent phases of change in the views of Muslim philosophers from ninth century onward. In this historical survey I also touch upon the role played by other Muslim scholars such as theologians, mystics (...) and jurists, in shaping Islamic philosophy. The last section of the paper, deals, not in great details, with one or two possible scenarios for the future of Islamic philosophy. (shrink)