Bazı zihin felsefecileri indirgemeci olmayan fizikalist zihin teorilerinin bilinç ile fiziksel dünya arasındaki nedensel etkileşimi açıklayamayacağını iddia eder. Problem, fiziksel süreçlere indirgenemeyen bilincin, fizik yasalarını ihlal etmeden fiziksel dünya ile nasıl etkileşime girdiğini açıklamakla ilgilidir. John Searle Biyolojik Doğalcılık olarak adlandırdığı zihin teorisinde indirgemeci olmayan bir tutum sergilerken aynı zamanda zihinsel nedensellik problemini çözdüğünü iddia eder. Bu çalışmada amacım Searle’ün zihinsel nedensellik problemine önerdiği çözümü değerlendirmektir. Bu amaç doğrultusunda ilk olarak zihinsel nedenselliğin ne olduğu ve nasıl anlaşıldığına değineceğim. Ardından konuyla (...) ilgili problemin genel bir çerçevesini çizerek indirgemeci olmayan fizikalistlere yöneltilen spesifik eleştirileri ele alacağım. Son olarak ise bahsi geçen eleştirileri göz önüne bulundurarak Searle’ün zihinsel nedensellik açıklamasının hangi koşullar altında doğru kabul edilebileceğini göstereceğim. (shrink)

Mindfulness is intentional focus of one’s attention on emotions, thoughts, or sensations occurring in the present moment with a nonjudgmental attitude. Recently there has been increased interest in the effects of mindfulness practice on psychological processes such as concentration, focus, and attention. In the present study, a prepulse inhibition/facilitation paradigm was employed to investigate the effect of brief mindfulness practice on automatic attention regulation processes. PPI occurs when a relatively weak prepulse is presented 30–500 ms before a startle-inducing stimulus, and (...) reduces the magnitude of the startle response. Prepulse facilitation is the increase in startle magnitude when the prepulse is presented 500 ms or more before the startle-eliciting stimulus. In the present study, the effect of engaging in a 23-min mindfulness exercise on PPI and PPF was investigated. Participants listened to either a mindfulness instruction or relaxing music. In a PPI/PPF pretest and posttest, a startle-eliciting noise was presented at lead intervals of 60, 120, and 2,000 ms. Results showed that engaging in brief mindfulness practice increased prepulse facilitation at the 2,000 ms lead interval in the posttest compared to the pretest. The amount of PPI did not differ between tests. (shrink)

ABSTRACT In this article I discuss Bernardine Evaristo’s Girl, Woman, Other as a transmodern narrative that gives voice to a marginalised group of black women living in Britain. Written in a hybrid style that combines prose and poetry and eschewing punctuation and long sentences, the novel interweaves sundry stories from the late nineteenth to the twenty-first century set in countries ranging from Africa, the Caribbean, and America to Britain. This networked structure exposes transtemporal and transnational patterns of diversity, connectedness and (...) relationality, as well as the distinctive genealogy of black British women and their maternal empowerment. I argue that the resilience of the characters in the face of social, racial and gender marginalisation springs from their empathic relatedness and solidarity. This emphasis on the importance of care for the other highlights the need for improving not only women’s rights and socioeconomic opportunities but of benefiting humanity on a broader scale. (shrink)

In book 5 of his historically controversial autobiography, the _Confessions_, Jean-Jacques Rousseau describes his involvement in a perfectly harmonious ménage à trois centered around the charming Mme. de Warens. Despite his assertions to the contrary, however, the text indicates that Rousseau harbored jealous feelings and banked on Mme. de Warens's passion for music to gain an edge over his rival, Claude Anet. But Rousseau's apparently sincere denial of jealous feelings and lost hold over Mme. de Warens's romantic imagination after Anet's (...) sudden death might have been related to the philosophical life, which often demands and imposes solitude. (shrink)

One of the most important criteria for professionalism is accumulation of knowledge that is usable in professional practice. Nursing models and theories are important elements of accumulating nursing knowledge and have a chance to guarantee the ethical professional practice. In recent years, there has been an increase in the use of models in nursing research and newly created terminology has started to be used in nursing. In this study, a new model, termed as the Professional Values Model, developed by the (...) authors was described. Concepts comprising the conceptual framework of the model and relations between the concepts were explained. It is assumed that awareness about concepts of the model will increase not only the patients’ satisfaction with nursing care, but also the nurses’ job satisfaction and quality of nursing care. Contemporary literature has been reviewed and synthesized to develop this theoretical paper on the Professional Values Model in nursing. Having high values in nursing increases job satisfaction, which results in the improvement of patient care and satisfaction. Also, individual characteristics are effective in the determination of individual needs, priorities, and values. This relation, proved through research about the Professional Values Model, has been explained. With development of these concepts, individuals’ satisfaction with care and nurses’ job satisfaction will be enhanced, which will increase the quality of nursing care. Most importantly, nurses can take proper decisions about ethical dilemmas and take ethical action when they take these values into consideration when giving care. The Professional Values Model seems suitable for nurse managers and it is expected that testing will improve it. Implementation of the Professional Values Model by nurse managers may increase motivation of nurses they work with. It is suggested that guidance by the Professional Values Model may help in enhancement of motivation efforts of the nurse managers and therefore should be taken into account. (shrink)

There is a confusion over and inchoate understanding of how the past is made understandable through postmodernist historical orientation. The purpose of the article is to outline the characteristic features of the postmodernist movement in social sciences, to explain its confrontation with history, to document its critique of the conventional practice of history, and to discuss its implications for history education. The postmodernist challenge to the foundations of the discipline of history is elucidated with an emphasis on its epistemological underpinnings. (...) Implications of postmodernism for the teaching and learning of history are discussed. (shrink)

The fact that information and communication technologies (ICTs) increasingly shape our online and offline lifeworlds has lead to the emergence of a new societal threat in the form of vulnerabilities in critical ICT systems that may be exploited by malicious actors. Cybersecurity researchers work on finding such vulnerabilities and on identifying new attack vectors, i.e. they systematically step into the role of attackers. Normatively, however, the goal of this research is to strengthen ICTs against cyberattacks and, thus, to reduce the (...) societal threat. However, this implies a dual-use potential: as in any discipline, results in cybersecurity research need to be published at some point and the disclosure of vulnerabilities to software companies and ICT administrators is an integral part of ensuring that ICT vulnerabilities are closed; such a disclosure, however, can be misused by attackers, as well. Thus, instruments for ethical orientation in regard of these dual-use issues seem to be necessary to identify potential issues and to guide researchers in dealing with them. While corresponding resources, such as codes of conduct, already exists for cybersecurity research, we will show that they currently do not adequately address the need for ethical orientation in the academic context. This, we argue, creates the need for a new research ethics culture in cybersecurity research. (shrink)

This paper is critically engaged in the elaboration of the securitization and stigmatization of migration and Islam in the West, which is believed to be leading to the rise of Islamophobic sentiments and to the backlash of both multiculturalism and republicanism. Migration has been framed as a source of fear and instability for the nation-states in the West in a way that constructs ‘communities of fear’. It will be claimed that both securitization and Islamophobia have recently been employed by the (...) neo-liberal states as a form of governmentality in order to control the masses in ethno-culturally and religiously diverse societies at the expense of deepening the already existing cleavages between majority and minorities with Muslim background. (shrink)

Purpose The manner in which people, businesses and governments perform is changing because of the spread of technology. Digitalization of governments can be considered a necessity as we are now entering the era of the Internet-of-Things. The advantages and disadvantages of electronic governments have been examined in several research studies. This study aims to examine the attitudes of decision-makers towards e-government. The research aims are as follows: to determine the problems related with e-government usage, to establish the factors which decrease (...) the usage of e-government services and to propose recommendations for the effective application of e-government practices. Design/methodology/approach Qualitative research has been used for the study. Participants were chosen by the snowball sampling method, and face-to-face in-depth interviews were conducted with all decision-makers. In-depth interviews are more efficient and enable the acquisition of better qualitative information, in-depth knowledge and statistics, as the distance between the interviewer and interviewee is reduced. Questions asked can be categorized under two sections, where the questions in the first section are related to the decision-maker’s management style/managerial proposition, and in the second section, technological questions are asked in terms of the preferred communication method and the decision-makers’ attitudes towards e-government practices. Findings Decision-makers perceive electronic government to be important, while the level of importance is observed to be different among the decision-makers. Chronic problems exist in many countries, such as nepotism, where the decision-makers have conflicting arguments about e-government and the resulting effect on nepotism. Furthermore, the study also indicates that decision-makers are aware of the importance of mobile government, although they acknowledge that more time is required, as their country is still developing. Electronic voting is also perceived to be important, although the decision-makers believe that security and privacy issues need to be solved before related projects can be initiated. Originality/value This research can be a benchmark study for the decision-makers of small island developing states by means of e-government. The impediments preventing the effective application of e-government practices are also discussed in the study. This study will be useful to highlight the triggers and obstacles for e-government development in the context of a developing country. Internet penetration has increased significantly since the 2000s, and therefore, decision-makers need to consider the shift in citizens’ behaviour, such as the high usage of smartphones and the emergence of the Internet-of-Things. (shrink)

Background: Values are ideals and beliefs that individuals and groups uphold and lie at the core of the diverse world of human behaviour and are expressed in every human decision and action, both consciously and unconsciously. They represent basic beliefs of what is right, good or desirable and motivate both personal and professional behaviour. In the context of nursing profession, values are essential in order to maintain high standards of the nursing care. Objectives: This study was planned to examine changes (...) in nursing students’ personal and professional values between entering and graduating from an undergraduate nursing programme. Ethical considerations: Measures to protect participants included obtaining Deaconship of Nursing Faculty approval, obtaining signed informed consent and maintaining confidentiality. Methods: This study was designed as longitudinal quality. The research population included 143 students registered at a first grade of a nursing faculty for the 2009–2010 academic year. Data were collected with a Questionnaire Form, the Value Preferences Scale, the Professional Values Precedence Scale and the Nursing Professional Values Scale. Findings: According to the results, social values have statistical differences in 4-year nursing education. Nursing students in second class have higher score in terms of social values than those in third class. Also, majority of students ranked human dignity as first and justice as second and third from first to fourth classes, and they have very high scores on Nursing Professional Values Scale and its subscales and stated that all items of Nursing Professional Values Scale are very important. Conclusion: As a result, nursing education has vital role in acquiring and maintaining professional values. (shrink)

Phillips et al. discuss whether knowledge or beliefs are more basic representations of others' minds, focusing on the primary function of knowledge representation: learning from others. We discuss links between emotion and “knowledge versus belief,” and particularly the role of emotions in learning from others in mechanisms such as “social epistemic emotions” and “affective social learning.”.

19. yüzyıl, Avrupa’da siyasi, sosyal ve ekonomik açıdan önemli değişikliklerin meydana geldiği bir dönemdir. Bu dönemde, bir taraftan mevcut düzenin değişmesine yönelik devrimci, özgürlükçü ve milliyetçi girişimler gerçekleşirken diğer taraftan dünyayı ve varlıkları anlamada daha önce var olan dinî bakış açısına alternatif olarak seküler bir bakış açısı gelişmiştir. Doğayı ve canlıları, akıl ve bilim yoluyla değerlendiren bu yeni bakış açısı, önce ırk teorilerini, ardından bilimsel ırkçılığı ve nihayetinde antisemitizmi ortaya çıkarmıştır. Bu dönemde Avrupa, eski ile yeni karşıtlığına dayalı bir düzen (...) problemiyle karşılaşmıştır. Avrupa’daki yeni gelişmeler karşısında mevcut düzeni koruma taraftarı olanlar, antisemitizmi bir araç olarak kullanmıştır. Bu yaklaşım tarzı bir süre sonra Rusya’ya taşınmıştır. Çok sayıda Yahudi’ye ev sahipliği yapan, siyasi, sosyal ve ekonomik problemler yaşayan Rusya, Avrupalılarla benzer bir yöntem izleyerek antisemitizmi araçsallaştırmış ve bir propaganda metni olan Siyon Liderlerinin Protokolleri’ni üretmiştir. Bu girişim gerçekleştirilirken daha önce Avrupa’da yaygınlaşmış olan Yahudi komplosu literatüründen faydalanılmıştır. Yahudilerin Yahudi olmayanlara düzenlendikleri bir komplo olarak sunulan Siyon Liderlerinin Protokolleri, dünyadaki en önemli ve en popüler antisemit propaganda metnidir. Onun bu önemi ve popülerliği, doğru zamanda ve etkili yöntemlerle sunulmasından kaynaklanmaktadır. Toplumsal bunalımların yaşandığı sıralarda korku psikolojisi üzerinden yaygınlaştırılan Protokoller, bu yöntem sayesinde pek çok insan tarafından gerçek bir metin olarak algılanmış ve onların Yahudilere yönelik bakış açısını yönlendirmiştir. Protokoller, Rusya’da monarşi karşıtlarını bastırmak ve Çar rejimini devam ettirmek amacıyla kullanılmıştır. Ancak monarşinin Bolşevikler tarafından yıkılması ve Çarın ailesiyle birlikte öldürülmesi, ABD ve Avrupa’da Bolşevizm korkusu oluşturmuş, bu korku Protokollerin bu bölgelerde yaygınlaşmasına neden olmuştur. Protokoller, ABD ve Avrupa’dan sonra hatalı bir yaklaşımın sonucunda Türkiye’de de ortaya çıkmıştır. Türkiye’nin Yahudilere yönelik yaklaşımı bu ülkelerden farklı olsa da antisemitizmin ve Protokollerin sahip olduğu anlamların kavranamaması, Türkiye’yi de haksız bir şekilde onlarla aynı kategoriye yerleştirmiştir. Türkiye’nin böyle bir kategoriye yerleştirilmesi, onun Yahudilere yönelik hoşgörülü tavrının antisemitizmin gölgesine düşmesine neden olmuştur. Bu çalışmada, Rusya’da Siyon Liderlerinin Protokolleri’ne neden ihtiyaç duyulduğu, nasıl ortaya çıktığı, içeriğinin ne olduğu, nerelerde yaygınlaştığı ve Türkiye’de hangi hataların sonucunda ortaya çıktığı sorularına cevap verilmiştir. Bu sorulara cevap verilirken Protokollerin anlamı, kapsamı ve sonuçlarının Türkiye’nin dışında olduğu, Türkiye’de bu metne ihtiyaç olmadığı ve Yahudilere yönelik eleştirilerde bu metinden kaçınılması gerektiği üzerinde durulmuş, Türk-Yahudi ilişkilerinin antisemitizminden farklı olan boyutuna dikkat çekilmek amaçlanmıştır. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:A Hypothesis Concerning the Character of Islamic ArtAsli GocerWhy Islamic art has the distinctive features it has continues to generate clashing explanations. The Islamic visual treasury has no figural images, for instance, and three-dimensional sculpture or large scale oil painting, but instead contains miniatures, vegetal ornaments, arabesque surface patterns, and complex geometrical designs. To account for the phenomena the following radically opposing theories have been offered: the influence of (...) Judaism, the Quranic prohibition against making images, 1 Islamic resentment of the glory of Byzantine icons, 2 logocentricism of classical Islam, 3 the spiritual dimension of Islam, 4 tacit Islamic assertion of “otherness,” 5 and contingency of history. 6 The merits of these theories have been roundly discussed in the literature, and so I will not repeat the task here. I will insist that none of these theories offer a coherent explanation for all arts, but my presumption is that such an explanation is possible. In nonvisual arts the Muslim prefers simple tunes over that of the symphony, for instance, whirling dervishes over the ballet, and lyric poetry over dramatic literature. In my view what explains the common characteristic of all these arts is a certain kind of Islamic attitude informed by a certain philosophical outlook. Although it would be hasty to suggest the existence of a monolithic [End Page 683] Islamic art, it would be equally rash to deny some striking commonalities among its diverse examples. 7The following observation by a Muslim scholar is notable in this regard: “Whether in the great courtyard of the Delhi Mosque or the Qarawiyyin in Fez, one feels oneself within the same artistic and spiritual universe despite all the local variations in material, structural techniques, and the like.” 8 Some cite geometry as what mediates that feeling to the observer despite the cultural divergences in style. 9 Even those who have given up the search for the universal or the spiritual in Islamic art cannot help but see in it the classical ideal of beauty. 10 It is this classical heritage that in fact holds one of the important keys to the puzzle at hand. In particular I shall claim that Islamic art is the living image of what Plato has in mind for art in a theocratic state. Clearly, to refer to Plato and art in the same breath invites trouble. As is well enough known, giving a general interpretation of Plato’s views on the nature of art is a very complex endeavor. 11 Even in the face of grave difficulties in textual exegesis, however, there is sufficient evidence that Plato has some settled views on art. Those pertinent to our discussion here involve two claims, that beauty and goodness are divine and that all human endeavor (including artistic creation) must imitate the divine. 12 Although Platonic strain in Islam has been noted in other areas, its persistent legacy has been overlooked in art. 13 I shall argue that the Platonic influence on Islamic thought can be traced not only to political philosophy 14 and geometry, 15 as it has been commonly accepted, but also aesthetics. 16 A philosophical explanation of the Islamic attitude toward art may therefore be derivable from the Platonic axiom that god is the paradigm of beauty, which is the cosmological principle of [End Page 684] order and harmony; and as all created things, art, too, must reflect the divine paradigm.Before defending this ahistorical hypothesis on the character of Islamic art so reviled in recent literature, a few caveats are in order. “Islamic art” contains redundant terms. Strictly speaking all art in Islam is “Islamic,” because for the Muslim art is a crucial point of contact with the divine. That art should direct the mind to the divine is also Plato’s view. 17 Second, the categories that have traditionally been used to describe Islamic art such as “aniconic” and “nonrepresentational” are unhelpful for the problem at hand. 18 When it comes to the issue of iconography in Islamic arts, there is no consensus, for Islamicists are notably divided on the semiotic dimension of the Islamic visual language. The question of whether the geometric surface pattern is essentially iconography, for instance, is yet... (shrink)

Cells can transit between a range of stable epithelial and mesenchymal states and this has allowed the evolution of complex body forms. Epithelial to mesenchymal transition (EMT) and its reverse, mesenchymal to epithelial transition (MET), occur sequentially in development and organogenesis. EMT often accompanies transitions between stem‐like cells and their more differentiated progeny, as occurs at gastrulation, although the relevance of this had not been clarified. New findings from the cancer and cell reprogramming fields suggest that EMT and MET can (...) act as essential portals to stem cell character. Here, we review these findings in the broader context of EMT and MET with emphasis on stem cell biology. Using the heart as an example, we also explore the potential role of EMT/MET in organ regeneration. Understanding EMT and MET at a network level will give us new tools to probe stem cell character and enhance tissue repair. (shrink)

Gregory Vlastos claims that in the Gorgias Socrates is confident that the elenchos is the only and the final arbiter of moral truth. Traditionally, the object of elenchos has been viewed as not one of moral truth, but one of simply revealing to Socratic interlocutors confusions and muddles within themselves, thereby jarring their unquestioning adherence to some moral dogma. On Vlastos' view, however, Socrates claims that he proves by elenchos that an interlocutor's thesis is false. How can he, when in (...) point of logic all he has proved is that the thesis is inconsistent with the agreed-upon premises in that argument whose truth Socrates does not undertake to establish? While Vlastos attempts to solve what he calls "the problem of elenchos" with all the ingenuity that we have come to expect from him, I argue that there are two major obstacles in his way. First, elenchos is not the only arbiter of moral truth in the Gorgias Socrates has a number of other reasons for believing certain things, but according to Vlastos, Socrates looks to elenchos, and to nothing but that, for the truth of his beliefs. I argue that, first, Vlastos' characterization of elenchos is unsatisfactory, for on his criteria it is difficult to distinguish it from other kinds of arguments. This in turn seriously hampers a proper evaluation of elenctic arguments. I then show that at least in this dialogue Socrates has certain religious beliefs that he holds without relying on elenchos, and so elenchos is not the only avenue for acquiring moral knowledge. ;Under Vlastos' correcting lenses, Socrates emerges also as a morally upright philosopher who would never knowingly conduct fallacious arguments. I argue that Socrates cheats at elenchos, and he does so in order to win over his interlocutors. I conclude that because of certain assumptions Vlastos makes about the character of the model philosopher and the model method, he exaggerates the strength of elenchos. If I am right, the Gorgias is witness to, not the power of elenchos as Vlastos would have us believe, but its limitations. (shrink)

This article argues that Mariam uses its eponymous heroine's lived and embodied experiences of veiling to explore the impact of French secular legislation on Muslim schoolgirls' everyday lives in F...

I have provided evidence that Geary's model does not explain male dominance in spatial abilities by sexual selection. The current literature concerning the relations of nonverbal IQ to testosterone, hand preference, and right- and left-hand skill, as well as the organizing effects of testosterone on cerebral lateralization during the perinatal period, does not support Geary's arguments.

This article focuses on images of walking in Agnès Varda's films – Cléo de 5 à 7 (1962), Sans toit ni loi (1985), and Les Plages d’Agnès (2008). The activity of walking (as urban flânerie, circular travelling or walking backwards) is central to these films, and can be seen as a corporeal practice that not only interweaves striated and smooth spaces but also offer a gender-sensitive, political contemplation on the forces of striation and smoothing as well as a re-invention of (...) space. The women in movement in Varda's films embody a transgression of stratified territories such as the image-oriented society of the spectacle in Cléo, myths of adolescence and settled living in Sans toit ni loi, or the boundaries of aging in Les Plages d'Agnès. (shrink)

In Ḥanafī legal thought, ta‘ātī (mutual delivery of goods and price) has been seen as a sales contract without the need for an additional legal transaction. This situation raises the question of whether the delivery transaction took place after a void (bāṭil) or invalid (fāsid) sales contract can be considered as a new contract that is revealed through ta‘ātī. In this study, which we aim to answer the aforementioned question, first of all, the issue of what kind of relationship is (...) established between the definition of the sales contract and the legitimacy of the ta‘ātī is discussed. Secondly, the relationship between the principles of “When something is void, what is implicit in that thing is also void.”, “What builds on what is invalid is also invalid” and the delivery transaction that took place after a void or invalid contract is discussed. Thirdly, it has been discussed whether the acceptance of the delivery transaction after a void or invalid contract as a new contract is dependent on the fact that the first contract has been legally terminated. In Ḥanafī thought two approaches have emerged regarding the relationship between ta‘ātī and void or invalid contract. According to Ḥanafī jurists based on the above-mentioned two principles, the delivery transaction that took place after a void or invalid contract is not a new contract. The fact that the delivery transaction becomes a new contract depends on the fact that the first contract was terminated in a legal way. In the approach of Ḥalvānī and Kāsānī, the fact that the delivery transaction that took place after a void or invalid contract gains the quality of a new contract is not dependent on the fact that the first contract is legally terminated. This approach is very important in terms of making it possible for the idea that “Delivery that took place after a void or invalid contract has the quality of a new contract.” to attribute the classical Ḥanafī thought. (shrink)

Biobanks act as the custodians for the access to and responsible use of human biological samples and related data that have been generously donated by individuals to serve the public interest and scientific advances in the health research realm. Risk assessment has become a daily practice for biobanks and has been discussed from different perspectives. This paper aims to provide a literature review on risk assessment in order to put together a comprehensive typology of diverse risks biobanks could potentially face. (...) Methodologically set as a typology, the conceptual approach used in this paper is based on the interdisciplinary analysis of scientific literature, the relevant ethical and legal instruments and practices in biobanking to identify how risks are assessed, considered and mitigated. Through an interdisciplinary mapping exercise, we have produced a typology of potential risks in biobanking, taking into consideration the perspectives of different stakeholders, such as institutional actors and publics, including participants and representative organizations. With this approach, we have identified the following risk types: economic, infrastructural, institutional, research community risks and participant’s risks. The paper concludes by highlighting the necessity of an adaptive risk governance as an integral part of good governance in biobanking. In this regard, it contributes to sustainability in biobanking by assisting in the design of relevant risk management practices, where they are not already in place or require an update. The typology is intended to be useful from the early stages of establishing such a complex and multileveled biomedical infrastructure as well as to provide a catalogue of risks for improving the risk management practices already in place. (shrink)

ABSTRACT John Stuart Mill’s posthumously published Three Essays on Religion have been seen as standing in a problematical relationship with his better‐known works, especially On Liberty, which emphasize the negative sides of Mill’s approach to religion. The Three Essays are less easy to characterize. A careful reading shows Mill’s concern to subject religious views to rational scrutiny, but also to acknowledge the important and largely beneficent role religion has played, and presumably will continue to play, in human affairs. This role (...) will not, Mill predicts, continue to be that of keeping selfish impulses in check. Rather, it will be to inspire people to assist a benevolent but, plainly, less‐than‐omniscient deity; and, as well, to spark an imaginative identification with an ongoing process of intellectual and moral perfection that transcends our mortal lives. (shrink)

It is one of the main allegations impelled by feminist theorists against Kant's philosophy that the subject Kant placed at the base of his understanding of rationality is masculine, a Westerner and belongs to upper/middle class. In fact, there is considerable supporting evidence to promote this claim for mainstream Western philosophy in general and Kant's philosophy in particular. On the other hand, while reckoning with the history of philosophy, and examining whether it is possible to break away from philosophical concepts (...) and categories or not, is another matter of discussion. In this article, I try to focus on various possibilities that can reconcile Kant's philosophy with the demands of liberal feminism and an inclusive democratic participation principle. It is important that to discuss whether it is possible to make a new reading that can be reconciled with feminist demands by ignoring the misogynistic discourses in Kant's works, especially starting from the concepts of autonomy and personality. Today, many factors like traditions, prejudices, oppressive forms of government, etc. prevent women from taking part in public life as free agents and autonomously, and from being considered as “subjects with the status of rights”. Therefore, I argue that Kant's concepts such as autonomy, becoming a person and having the conditions for free action, do have something in common with feminist demands. (shrink)

The Religion of Humanity has typically been associated with Auguste Comte's positivism. Within liberal philosophical debate, John Stuart Mill's measured advocacy for it has received some attention, especially given his otherwise well-known emphasis on the tension between religion and liberty. Yet Alexis de Tocqueville's perceptive awareness of the Religion of Humanity as an evolving phenomenon, expressed through his discussion of democratic poetry, remained largely unnoticed. Of course, Tocqueville's essential religio-political task was to promote a modified version of Christianity and buttress (...) the standing of religious morality as an outside barrier against human action motivated by democratic materialism, notwithstanding the secular doctrine of self-interest well understood. Indeed, despite the neutral tone of Tocqueville's discussion of democratic poetry, elsewhere his critique of democratic pantheism, writers and orators, theatre, and historians warned against excessive veneration of humanity, which amounted to a sublimation of the dogma of the sovereignty of the people. (shrink)

The issue of gender is one of the important indicators for understanding religious interpretations at the individual and social levels. One of the responsible institutions in shaping the gender approach in Turkey are the Faculty of Theologies. The majority of the students who are studying in theology faculties and who will take part in the religious services of the society after completing their education are women. It is clear that the religion and gender understanding of female students of theology faculties (...) will have various levels of influence on the religious and social life of women and men in society, now and in the future. This article, which is studied with a qualitative research method, focuses on the religious and gender understanding of female students of theology faculty. The most basic conclusion reached in this article; the female students of the faculty of theology do not have a homogeneous understanding of religion and gender, they have traditional and modern approaches together. The students are mentally inconsistent and indecisive about many issues related to gender.Summary: Gender perceptions are One of the areas that have changed rapidly with the modernization processes. The issues concerning gender and religion recently have become a matter which is the subject of intense debate in Turkey. Theology faculties also take part as a party to the debates and tensions about gender and religion. This study focuses on the gender and religious understanding of the female students of the Faculty of Theology and to examine the intellectual and material factors that nurture them. The scope of the study was limited to Dicle University Theology Faculty female students. The data of the study was obtained by the qualitative research method. In this article, which takes the religion and gender understanding of female students of Theology Faculty as the main problem; the ontological value of women, the authority of men over women, the paid work and management of women in the public, the change of the Shari'ah provisions on gender with social change, the beating of women and the themes formed in this context are examined.The religious and social status of women in Muslim societies was not shaped by the Qur'an or practices of the Prophet, but by the discourse created by hadith narrations and the influence of economic and political conditions. The development of this discourse was also influenced by the image of the ‘seductive’ Eve and the patriarchal culture of Mesopotamia, which were inherited from the Jewish and Christian tradition.Women's social position within the traditional society structure was legitimized by religious traditions, some of which date back to pre-Islamic times, and by the contribution of the rising jurisprudence and ascetic movements in the historical process and has resisted change for centuries.Nearly all of the female students of the Faculty of theology consider that there is no difference between men and women ontologically in the context of the value that Allah gives to both sexes.According to them, the physical and emotional naivety of women cannot be interpreted as the ontological worthlessness of women or as their lack of intellect and religion.About half of female students think the final decision in the family should not always be in the male.According to them The Prophet's practices on this subject are a very important example. In some cases, he consulted his wives and followed their suggestions. Therefore, narrations that trivialize the thoughts and demands of women in the family have cultural and not religious influences.All female students think that women can work outside the home on a paid basis. Moreover, according to the vast majority of female students, women can be managers in the public sector. The students who are in this view think that the narrations stating that the woman cannot be a manager in the public can be ignored for reasonable reasons. About one-third of female students think that the Shari'a provisions in Islamic law regarding women and family may be able to changed with new jurisprudence, while one-third think that some of them may be able to changed with the change of social conditions. Another view shared by nearly a third of students is that Sharia provisions on gender will not be changed over time. Nearly two-thirds of the female students in the research sample do not approve of beating women under any circumstances. A third of female students think that a woman can be beaten if she disobeys her husband. Some of them are confused about how to interpret the verse about the beating of women.It is unthinkable that the Faculties of Theology, which cannot be an actor of religious social change, stay away from the wind of change of a rapidly modernizing society. The rapid flow of time of change on the one hand, and the absence of a tradition or strategy of the Faculties of Theology on the other, resulted in the Faculties of Theology becoming the object of social change in many contexts. This situation made the Faculty of Theology's understanding of religion hybrid, fragmented and unstable between traditional and modern approaches and quite open to the effect of political conjuncture. In this context, although the understanding of gender in theological faculties is not at the same level in all, it can be said that traditional understandings are in the form of a softened form in favor of modernity.The students of the Faculty of Theology at Dicle University are mostly grown up in the Eastern and Southeastern Anatolia regions and are generally members of the lower-middle societies. In most of the female students who come from a social structure where the social status of women is quite low and girls are regarded as worthless compared to boys, an awareness be formed about the social position of women during the education of the Faculty of Theology. Through the study of the Faculty of theology, female students realize that religion is not responsible for the otherized position of women, but for religionized traditions. Two main factors determining the gender understanding of women students of the Faculty of theology can be mentioned. These can be roughly categorized as the main sources of religion and their interpretation by denominations, as well as the socio-cultural habitats of the students and their individual experiences. On the subject of gender, there is a tension between verse, Hadith and their interpretations made by sects and the values and norms of modernity internalized by female students. At Dicle University Faculty of Theology, it is not possible to talk about a learning system and intellectual accumulation that would allow to overcome this tension. This causes mental and emotional bifurcation in female students and leads them to become caught up in a vortex between religious and social reality on many issues. An important consequence of this is the lack of updated religious norms to guide them in many issues that have emerged as an alternative to religious beliefs and practices in the context of gender and have become established values and have common practices in modern life, and have led them to modern secular tendencies and this leads to an internal secularization. The lack of updated religious norms to guide female students in many subjects that are widely practiced in Modern life leads them to modern secular tendencies, which lead to an insider secularization. The fact that female students are mostly traditional in discourse but modern in action on gender and religion makes this situation testable. (shrink)

With agents relying more and more on information from central servers rather than their own sensors, knowledge becomes property not of a specific agent but of the data that the agents can access. The article proposes a dynamic logic of data-informed knowledge that describes an interplay between three modalities and one relation capturing the properties of this form of knowledge. The main technical results are the undefinability of two dynamic operators through each other, a sound and complete axiomatisation, and a (...) model checking algorithm. (shrink)

Particular social aspects of the nature of science, such as economics of, and entrepreneurship in science, are understudied in science education research. It is not surprising then that the practical applications, such as lesson resources and teaching materials, are scarce. The key aims of this article are to synthesize perspectives from the literature on economics of science, entrepreneurship, NOS, and science education in order to have a better understanding of how science works in society and illustrate how such a synthesis (...) can be incorporated in the practice of science education. The main objectives of this article are to argue for the role and inclusion of EOS and entrepreneurship in NOS and re-define entrepreneurship in the NOS context; explore the issues emerging in the “financial systems” of the Family Resemblance Approach to NOS and propose the inclusion of contemporary aspects of science, such as EOS and entrepreneurship, into NOS; conceptualize NOS, EOS, and entrepreneurship in a conceptual framework to explain how science works in the society; and transform the theoretical knowledge of how science operates in society into practical applications for science teaching and learning. The conceptual framework that we propose illustrates the links between State, Academia, Market and Industry. We suggest practical lesson activities to clarify how the theoretical discussions on the SAMI cycle framework can be useful and relevant for classroom practice. In this article, science refers to physics, chemistry, and biology. However, we also recommend an application of this framework to other sciences to reveal their social-institutional side. (shrink)