This article analyses the contribution of fictive kinship ties established between different ethno-religious groups to intergroup relations and social solidarity. Fictive kinship refers to close relations between the parties, out of kinship established by marriage or blood tie, and associated to conventional kinship terms. These relations would provide people moral and financial support more than formal ones. Based on ethnographic data, this article analyses fictive kinship ties established by milk kinship and kirvelik between different groups in Mardin. Milk kinship is (...) a practice specified by religious rules; however, kirvelik is an institution based on socio-cultural agreement, and strongly related to circumcision ritual. Both are socially accepted; milk kinship is mostly practiced between Muslims and Syriacs while kirvelik is practiced between Muslims and Ezidis. The article firstly appeals to the existing literature on fictive kinship to examine these ties. Later it evaluates the examples of fictive kinship in Mardin, and their effects on intergroup relations. Finally, the article refers to the significance of intergroup marriage prohibition evident in these kinship examples. (shrink)

Aziz Augustinus V. Yüzyılın Hristiyan teoloğu ve tarih felsefecisidir. Yazmış olduğu Tanrı Şehri/Devleti isimli eseri Batı Roma’nın Gotlar tarafından yağmalanmasının hemen akabinde kaleme alınmıştır. Eserin yazılış mantığı Roma’nın yıkılış sebebinin, insanların pagan inancını bırakıp Hristiyanlığa geçmeleriyle açıklayanlara bir cevap niteliği taşımaktadır. Buna göre Augustinus, Roma’nın yıkımının pagan inancına sırt çevirmekten değil yozlaşmaktan olduğu görüşünü savunmaktadır. Bu minvalde Augustinus, Pagan tanrılarının beceriksizliği karşısında Hristiyan inancının gücüne ve kurtarıcılığına vurgu yapmaktadır. Hristiyan medeniyetinin belki de tarih felsefesi bağlamında en erken savunusunu yapan Augustinus, (...) bu savunusunu Tanrı Devleti ve yeryüzünün kurtuluşu metaforunu işleyerek derinleştirmektedir. Tanrı Devleti fikrinin Haçlı seferlerinde birincil itici güç olması, Papa II. Urbanus ve Haçlıların Augustinus’un Tanrı Devleti savunusunu bir yönüyle teoriden pratiğe geçirme girişimi olarak düşünülebilir. Bu girişim, Augustinus’u haklı çıkarmaktan ziyade Haçlı kimliğini kanonik bir forma büründürme şeklinde ele alınmalıdır. Bu makale, Tanrı devleti düşüncesinin Hristiyan tarih tasavvurundaki yeri ve önemini Augustinus’un zihnî arka planından anlamlandırarak Haçlı seferlerine nasıl etki ettiği üzerine odaklanmıştır. Çalışmada, Tanrı Devleti’nin mümkünlüğü Augustinus’un yaklaşımından hareketle tarihsel sarkacın ileriye yönlendirilişiyle incelenmeye çalışılmıştır. Makalede kıyas yöntemi kullanılmıştır. Bu sayede Augustinus’un fikirleri ile Papa Urbanus’un fikirleri arasındaki benzerlik aşikâr kılınmaya çalışılmıştır. Nihai olarak Haçlı seferlerinin teolojik ve fikri zemininde, Augustinus’un Tanrı Devleti düşüncesi ve Hristiyanlık savunusunun etkisinin olduğu sonucuna ulaşılmıştır. (shrink)

The Turing Test is one of the most disputed topics in artificial intelligence, philosophy of mind, and cognitive science. This paper is a review of the past 50 years of the Turing Test. Philosophical debates, practical developments and repercussions in related disciplines are all covered. We discuss Turing's ideas in detail and present the important comments that have been made on them. Within this context, behaviorism, consciousness, the 'other minds' problem, and similar topics in philosophy of mind are discussed. We (...) also cover the sociological and psychological aspects of the Turing Test. Finally, we look at the current situation and analyze programs that have been developed with the aim of passing the Turing Test. We conclude that the Turing Test has been, and will continue to be, an influential and controversial topic. -/- (This paper was reprinted in: The Turing Test: The Elusive Standard of Artificial Intelligence, J. H. Moor, ed., Kluwer Academic, pp. 23-78, 2003.). (shrink)

The 21st century, in which science and technology developed with great acceleration, made the physical and social distances between people more permeable with the effect of globalization inherited from the previous century. In such an age where everybody is aware of everything, not only positive developments but also all kinds of information, beliefs and actions that may be considered negative for humanity can instantly spread and become widespread all over the world. For example, the adoption of attitudes and behaviors that (...) do not correspond to human values such as consumption, selfishness, narcissism, vanity, arrogance, humiliation, mockery, especially among young people, is worrisome. It is a fact that the generation Z, who was born in the lap of technology, is vulnerable to technology and more susceptible to its damages. In today's world, which is also defined as the age of technology and information, young people can be exposed to all kinds of written and visual information pollution via the internet. Moreover, this situation paves the way for negative attitudes and behaviors such as waste of time and energy, consumption habits, addiction, estrangement from values, alienation, problem of belonging, dissatisfaction among young people. For this reason, this age is polluting the young people not only mentally but also spiritually. Not only the individual themself but also societies have to pay the bill for the inability to satisfy the material and spiritual dimension of the human in a healthy and appropriate manner. For this reason, the education of the new generation is a duty on the family, educators, non-governmental organizations and society as a whole. One of the first and most important steps to be taken in order to protect young people from all these adverse developments and to ensure their participation in the society as a healthy individual is undoubtedly their upbringing with moral values. Because values are the preconditions for a young person to exist as an adult with personality, morality, responsibility, sensitivity to the other and their environment, and who has discovered their own meaning and importance in the world. Therefore, knowing the spiritual-humanistic values of young people, who are the guarantors of the future, will give adults an idea about predicting today and the future and taking necessary measures. The aim of this study is; to determine the spiritual-humanistic value tendencies of high school students. The research was conducted on a total of 450 students studying at different types of high schools in the province of Sinop in the 2019-2020 academic year. The research data was collected through questionnaires and scales from quantitative research methods were analyzed according to age, gender, class, economic status, perception of success, family structure, family attitude perception, duration of social media use and social media usage purpose variables. According to the results of the research, the students got the highest average score (4.28) from moral values and the lowest average score (3.19) from respect value. There is a positive correlation between all dimensions of the spiritual-humanistic values disposition scale. Mann Witney U-Test and Kruskal Wallis H-Test, which are non-parametric tests, were used in the analysis of the scale that did not show normal distribution. According to the test results, there was no relationship between the sub-dimensions of the scale; moral values, love, respect and sensitivity mean scale score and gender, age, perception of success, family attitude perception, duration of social media use and social media use purpose variables, because p> 0.05. However, there was a significant correlation between the point average of moral tendency of the sample group and school type, mother education and father education; between the average score of love value and the school type variable; respect value average score and class, school type, perceived economic situation and mother education; between the mean score of sensitivity value and the variable of family structure (p <0.05). (shrink)

In this study, the words that Abū al-Ṭayyib al-Lughawī did not consider as aḍdādwhile his predecessors accepted the same words as aḍdād(contronym), are examined. These words are examined with the purpose of determining his approach towards contronmy words (aḍdād). There is disagreement about the definition and the number of aḍdāds, which can shortly be defined as the word which has two opposite meanings. In this study, brief information about the definition and limitation of aḍdādand the reasons that produce aḍdādare given, (...) and then the words that Abū al-Ṭayyib does not accept as aḍdād are analysed under the four titles – based on the classification made by himself. The author does not accept the words which have the same ism al-fāʿil(active participle) and ism al-mafʿūl(passive participle) format because of the verb’s being ecwefor the middle letter’s being combined with the final letter of the verb as aḍdād. Besides, he does not accept the words that have two opposite meanings due to their figurative meaning as aḍdād. He also states that he does not take the words included inaḍdādcategory just because their meanings are reversed by Arabs as aḍdād. With this attitude, the author has rendered the concept more comprehensible by showing what is not aḍdād. In this study, Abū al-Tayyib’s work named Kitāb al-aḍdādis taken as the primary text, and the pieces of poetry and prose shown as examples by the author are stated with their primary sources.SummaryThere are many scholars who worked on aḍdād, which is a terminological expression for the words that have two opposite meanings. Abū al-Ṭayyib al-Lughawī is one of the scholars to write a work about this subject. The author had the opportunity to examine most of the studies about aḍdādand making a comparison between these studies, he wrote Kitāb al-Aḍdād fı̄ kalām al-ʿArab. The work was composed by arranging the words, which had been accepted as aḍdādby the former scholars, in an alphabetical order according to their initial letters alone. The author completed his work by using expressions showing his objection or confirmation about the words’ being aḍdādor not while mentioning the words. Abū al-Ṭayyib added an addendum to the end of the work and in this section, he noted some words which the former scholars had accepted as aḍdādbut he did not. Although he explained the reason of adding this addendum as not to be thought of unaware of these words, he aimed to correct a mistake made by the previous linguists by identifying it thanks to the mentioned addendum.The words الجَوْن(used both with the meaning of black and white), النوء(to arise and to set), الصَّرِيم(night and day), جَلَل(big and small) and السُّدْفَة(dark and light) can be given as examples for the concept of aḍdād, which is terminologically used for the words having two opposite meanings. The words such as البَيْع(to sell and to buy), بَصِير(sighted and blind), ثَلَّ(to repair and to bring down), الأخْضَر(green and black), الخَلّ(well- fed calf/camel and undernourished calf/camel, which have two opposite meanings at the same time, are among the words that Abū al-Ṭayyib presents as aḍdādin his work. Although there are various definitions of aḍdād, the clearest and most comprehensive one belongs to Abū al-Ṭayyib. He makes the following definition which distinguishes aḍdādfrom common wording: “Aḍdādis the plural form of didd(antonym). Antonym means the opposite of something, such as black and white, generosity and meanness, courage and cowardice. Everything that is opposite of something is not necessarily the antonym of it. For example, although strength and ignorance are two opposite words, they cannot be taken as antonyms. Because, the antonym of strength is weakness and the antonym of ignorance is knowledge. This difference arises from the fact that the term opposite is more comprehensive than the term antonym. Although all aḍdādwords are opposites, not all the opposite words are antonyms (aḍdād).” The biggest controversy about aḍdādis about the number of the words that are accepted as aḍdād. While some scholars represent the numbers of aḍdādwords in Arabic language as four hundred, they are not more than twenty for some other scholars. In spite of the controversy about the numbers of aḍdādwords in the language, the existence of aḍdādin Arabic language is an accepted situation.There are some reasons leading to aḍdādin Arabic language, one of which is dialect difference. The word السُدْفَةwhich is used for the meaning of “dark” by Temı̄m clan means “light” in Ḳays tribe. Some changes in language are also stated among the reasons causing aḍdād. It is stated that the original meaning of the word الصَّرِيمwas “interrupted,” but then it was used with the meaning of both night and day for the reason that night is interrupted by day and day is interrupted by night. Another reason is purported as being psychological and social factors. Using the term الكَرِيم“generous” to make fun of a mean person is an example for this situation. One of the reasons causing aḍdādis the morphological structures of the words. As it is the case with the word خائِفٌ“frightened/frightening,” the use of ism al-fāʿiland ism al-mafʿūlmodes in the same form has caused to using the same word with two opposite meanings. There are also some scholars who accept the words that gain two opposite meaning to each other because of rhetorical factors like metaphor. Using the word إِرَةٌboth with the meaning of fireand metaphorically the pit where fire is lightedis an example for this sort. The scholars’ acceptance or rejection of the reasons leading to aḍdādhas resulted in their expanding or narrowing the numbers ofaḍdādwords in the language. In this context, the numbers of aḍdādwords are more for a scholar who accepts most of the reasons mentioned. Abū al-Ṭayyib is among the scholars to cast a wide scope for aḍdādwords. Since the author accepts the aḍdādwords arising from dialect and metre difference, the words that he takes as aḍdādare quite many. In Kitāb al-aḍdād, he states that there are total of 320 aḍdādwords and at the same time he collects the words that he does not accept as aḍdād but which were accepted so by the former scholars under four headings. In the first group, there are the words thought as aḍdādbecause of being an ecwefverb. For the author, the reason these words are supposed to be aḍdādis that ism al-fāʿil(active participle) and ism al-mafʿūl(passive participle) modes of these words turn into the same structure as a result of ʿilālrules. The fact thatالمُجْتَابmeans both “the one who wears” and “the thing that is worn”; المُبْتَاعis used as ism al-fāʿilwith the meaning of “the one who buys stuff” and as ism al-mafʿūl with the meaning of “the stuff sold” is an example for this situation. In the second group, there are the words which are taken as aḍdādbecause of merging (idghām) middle letter of the word to its final letter. It is seen that ism al-fāʿiland ism al-mafʿūl forms of these words are the same due to various reasons. The fact that مُكْتَنٌّis used both for disguisedand the place to disguise; مُحْتَشٌّis used for “the one who gathers grass” and “the grass gathered” is of this sort. In the third group, there are words which are assumed to be aḍdādas they are named after their reasons. There is mostly metaphorical meaning in the words that are placed in this group. One of the words that Abū al-Ṭayyib presents as an example to this group is العَقِيقَة. ʿAqı̄qameans the hair on the head of the baby when it is born. An animal is sacrificed when this hair is shaved. In time, the animal sacrificed has begun to be called as ʿaqı̄qa, as well; and so, ʿaqı̄qais used both for the hair and the sacrifice. Abū al-Ṭayyib argues that such words are absolutely not aḍdād. In the fourth group, there are expressions that result from fāʿil’s replacing mafʿūland mafʿūl’s replacing fāʿilor the words that appear in similar ways. For instance, using the expression “the lizard climbed up the tree” not with the common usage اِنْتَصَبَالْحِرْبَاءُفِيالْعُودِbut by changing the places of fāʿiland mafʿūlاِنْتَصَبَالْعُودُفِيالْحِرْبَاءِis an example for this group. Abū al-Ṭayyib objects to the acceptance of the words used in this way as aḍdād, and argues that aforesaid usages do not comply with the definition of aḍdād. (shrink)

Violence, especially against children, is a very serious problem worldwide. Violence at schools is one aspect of violence against children and it occurs in the similar ways in Turkey as it does in other countries. The studies on the roles and functions of school staff reveal that there is a problem with regard to this issue in Turkey. This study aims to discuss school staff’s ethical roles in ensuring the wellbeing of students in Turkey. The current situation of violence at (...) schools in the country is discussed in terms of the expected roles of school staff. (shrink)

Five‐ to 11‐year‐old U.S. children, from either a religious or secular background, judged whether story events could really happen. There were four different types of stories: magical stories violating ordinary causal regularities; religious stories also violating ordinary causal regularities but via a divine agent; unusual stories not violating ordinary causal regularities but with an improbable event; and realistic stories not violating ordinary causal regularities and with no improbable event. Overall, children were less likely to judge that religious and magical stories (...) could really happen than unusual and realistic stories although religious children were more likely than secular children to judge that religious stories could really happen. Irrespective of background, children frequently invoked causal regularities in justifying their judgments. Thus, in justifying their conclusion that a story could really happen, children often invoked a causal regularity, whereas in justifying their conclusion that a story could not really happen, they often pointed to the violation of causal regularity. Overall, the findings show that children appraise the likelihood of story events actually happening in light of their beliefs about causal regularities. A religious upbringing does not impact the frequency with which children invoke causal regularities in judging what can happen, even if it does impact the type of causal factors that children endorse. (shrink)

Sociocultural norms against women can contribute to promoting intimate partner violence (IPV) and shape women's decision to disclose IPV. A cross‐cultural analysis of the existing literature is needed to present an overview of the influences of sociocultural norms on women's decisions regarding the disclosure of IPV across different cultural contexts. The purpose of the review was to synthesize published quantitative, qualitative, and mixed methods (MMs) studies to identify known sociocultural norms across different cultures that may influence women's decision to disclose (...) IPV. The Whittemore and Knafl framework, Rayyan software, and PRISMA flow diagram were used. Databases included APA PsycInfo, CINAHL, PubMed, SocINDEX, and Women's Studies International. The quality of studies was assessed by the MMs appraisal tool. A total of 15 research articles written in English and published in peer‐reviewed journals were included. Main categories emerged: (1) stigma surrounding IPV disclosure, victimization, and divorce; (2) gender roles; (3) preserving family honor; and (4) Children's well‐being and future. A one‐size‐fits‐all approach is not adequate for women who are considering disclosing IPV. Findings underscore that regardless of residing in individualistic countries, those sociocultural norms related to traditional gender roles and gender inequality are still important barriers to the disclosure of IPV among women with collectivist roots. (shrink)

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

The paper attempts to point out Paulo Freire’s thoughts that could be fruitful in the context of bioethical consideration of the human relationship toward nature, i.e., non-human living beings, especially with regard to the development of bioethical sensibility, in particular present in children. Given that certain childhood traits, compatible with the idea of bioethical sensibility, form the core of Freire’s philosophy of education, this is an area in which the bioethicisation of Freire’s thought can be particularly fruitful. In addition, the (...) paper presents his views associated with moral regard toward non-human living beings, as well as those that are somewhat contradictory to due regard toward living beings, given that the latter views provide impoverished insights into the richness of the non-human living beings’ self-realisation. Prior to these considerations, the notion of bioethicisation of philosophy is further clarified, especially regarding the closely related (programmatic) notion of Europeanisation of bioethics. Both of these terms are used in the context of integrative bioethics. The last chapter explains the potential contribution of Freire’s dialogical method to the development of a pluri-perspective methodology of integrative bioethics. (shrink)

Günümüzde eğitim, rotasını kimi zaman çeşitli türden izm’lerin, ideolojilerin, kültürel veya ahlaki normların, kimi zaman ise ulusal ya da bireysel çıkarların belirlediği, “her şey gider” anlayışından hareket eden, içi tıklım tıklım yolcularla dolu bir trene benzemektedir. Ancak dur durak bilmeksizin yol alan, hangi istasyonda duracağı da belli olmayan bu tren, yolcularına, kendilerini, diğer insanları, dünyayı ve hayatı, insan olmanın değerinin bilgisine açılan bir pencereden değil, rotasını belirleyenin istediği ve seçtiği pencereden göstermekte, onları her geçen gün insanın olmanın ne demek olduğundan (...) hızla uzaklaştırmaktadır. Başka bir deyişle, yolcularının çoğunluğunu, kendisi dışında geride kalanı umursamayan, insanın değerini hiçe sayan, sınır tanımazlığı, yararcılığı baş değer yapan, basmakalıp düşüncelere saplanıp kalmış, insanlaşamamış bireyler olarak uğurlayan ve geride nakarat olarak sadece koca bir “boşuna” çınlatan bu tren, insanlığı hızla sıradanlığın, sorumsuzluğun, başıboşluğun ve anlamsızlığın yamacından aşağıya, dekadansa doğru sürüklemektedir. Nitekim dünya genelinde artan şiddet, terör olayları, açlık, yoksulluk, çevre kirliliği, salgın bulaşıcı hastalıklar gibi yaşamı yaşanmaya değer olmaktan çıkaran, gözlerimizin hemen her gün şahitlik ettiği insanlık dışı manzaralar, günümüz eğitim anlayışına ve bu anlayışın yetiştirdiği insan tipine yönelik böyle bir tespitin en açık kanıtıdır. Bu nedenle, aslında çoktan ıskartaya çıkmış olan bu kara treni zaman kaybetmeden durdurmamız ve “insan nedir?” sorusuyla bağlantılı olarak eğitimin neliğini ve amacını yeniden düşünmemiz gerekmektedir. Bu noktada, eğitimi, insan onuruna yakışır bir yaşamı inşâ edebilmenin olanağının koşullarından biri olarak gören ve eğitime ilişkin felsefi bilginin realiteye bakarak nasıl ve ne şekilde ortaya konulabileceğini gösteren Kuçuradi’nin, ontolojik temelli felsefi antropolojiye dayanan insan, değer ve eğitim görüşüne kulak vermek bizler için yol gösterici olacaktır. Dolayısıyla bu çalışma, eğitimin kişilere öncelikle “insan kimliği bilinci” kazandırması gerektiğini düşünen Kuçuradi’nin insan ve değer görüşünü, buradan hareketle dile getirdiği eğitimin neliğine ilişkin düşüncelerini irdelemeyi konu edinmekte, eğitimin her şeyden önce olanaklar varlığı olan insan için bir insanlaşma sorunu olduğuna dikkat çekmeyi amaçlamaktadır. (shrink)

This essay focuses on the concept of “international order” and its uses and misuses. It argues that the concept of “order” should not be conflated with the concept of a “system,” and that it makes more sense to speak of world order than international order because the former accommodates political units beyond the nation-state. Drawing on my recent book Before the West (2022) I show how the concept of “world order” travels better in history and also speculate about how it (...) can help us think about the future as well. (shrink)

This contribution includes three selected works from an exhibition on _Cyborg Encounters_. These works deal with hybrid connections of human and non-human species that (might) emerge as a result of enhancement technologies and bio-technological developments. They offer not only an artistic exploration of contemporary but also futuristic aspects of the subject. Followed by an introduction by Melike Şahinol, _Critically Endangered Artwork_ (by Ayşe Melis Okay) highlights Turkey’s ongoing problems of food poverty and the amount of decreasing agricultural lands. It (...) displays seeds of a promising endemic plant to mitigate these problems using the seeds of the _Thermopsis Turcica_, a herbaceous perennial endemic plant. _Ecomasculinist Pregnancy_ (by Burak Taşdizen and Charles John McKinnon Bell) follows the design fiction methodology and illustrates a future scenario through a patient’s diary and the medical letters he receives during his pregnancy with an extinct sea-lion. _Polluted Homes_ (by Beyza Dilem Topdal) is a fictional art installation consisting of polychaete species evolved in time under the ecological circumstances prevalent in the Bosphorus and the Sea of Marmara today. These works show, that manufacturing life has consequences, not only for the human body and its physical appearance, but also, for example, for gender orders, the social structure of society, and even the environment, and thus for (re)shaping (non)living matter and their environments. This Art-Science Collection intends to provide an impetus for debate about the extent to which cyborg encounters should be taken seriously. (shrink)

Klasik fizik anlayışını değiştiren kuantum kuramı, bilimsel sahada ilk defa ortaya çıkan indeterminizm olması bakımından felsefe ve teoloji alanlarında da büyük etkiler meydana getirmiştir. Evrene yönelik yeni bir bakış açısı sunan bu kuram, tarihte çığır açarak yepyeni bir dönemi başlatmıştır. Devrim niteliğindeki kuantum kuramı, yirminci yüzyılın en önemli entelektüel başarılarındandır. Atom ve atom altı sistemleri inceleyen kuantum kuramı Max Planck’in kuantum hipoteziyle başlamış, kuramın temel prensipleri yine onun tarafından ortaya konulmuştur. Kuantum kuramı; hiçbir kesinliğin olmadığı, nesnelerin ölçüm yapılıncaya kadar hiçbir (...) özelliğinin bulunmadığı sıradışı bir dünyayı betimlemektedir. Kuantum dünyası; parçacıkların uzayda sürekli şekilde bir var olup bir yok olduğu, bir nesnenin aynı anda evrenin her yerinde bulunabildiği ve bir duvarın içinden rahatlıkla geçebildiği, iki cismin galaksiler arası uzaklıkta bile ışık hızından çok daha hızlı ve anlık bir iletişim hâlinde olabildiği tuhaflıklarla doludur. Bütün bunlar tamamen bilimsel olup gerçek sonuçları ve uygulamaları hem mikrodünyada hem de makro dünyada mevcuttur. Kuantum yasaları hiçbir yasanın edilmediği kadar test edilmiş ve bunlardan istisnasız geçmiştir. İslam düşüncesinde önemli bir yeri olan Gazzâlî, mûcizeyi nedensellik bağlamında tartışmıştır. Mûcizeyi âdetullah teorisi üzerine temellendirerek zorunlu nedenselliği reddetmiştir. Ona göre varlıklar özsel niteliklere sahip değildir, onları da aralarındaki ilişkileri de yaratan hakîkî fail olan Allah’tır. Dolayısıyla onların aralarında gerçekleşen neden-sonuç ilişkisi zorunlu değildir. Bu ilişkideki kuralları koyan da değiştirebilecek olan da Allah’tır. Neden-sonuç ilişkisindeki genel kurallar âdetullah, kurallardaki istisnâî değişiklikler ise mûcizelerdir. Gündelik yaşamdaki genel geçer kurallar (âdetullah) işlemekte olup bilim vs. bu kurallara göre yapılır. Mûcizenin gerçekleşmesi ise düşük bir ihtimal olarak her zaman vardır. Gazzâlî’nin, zorunlu nedenselliğin geçersizliğini ispat bağlamında getirdiği ateşin pamuğu yakması örneğinde ateş ile yanma arasında zorunlu bir ilişki yoktur. Başka bir deyişle ateşin özsel bir yakma özelliği bulunmamaktadır. Ona göre bunların kaynağı tamamen Allah’tır ve esasen âdetullah dışında -zıtların bir arada bulunması gibi muhaller hariç- her türlü ihtimal mevcuttur. Gazzâlî’nin bu görüşleri, günümüz kuantum kuramının neden-sonuç ilişkisine dair verileriyle uyum içindedir. Kuantum kuramına göre de maddenin en küçük yapı birimi olan temel parçacıkların farklı özsel nitelikleri bulunmamaktadır. Onların dünyasında dolayısıyla tüm evrende belirsizlik hakimdir. Her parçacık her an evrenin her yerindedir. Bu belirsizlikler ancak gözlemci etkisiyle/ölçümle belirlenir, böylece varlıklar ve olaylar oluşur. Bu oluşta her türlü ihtimal mevcutken gözlemci etkisi/ölçüm, bunu tek ihtimale düşürür. Kuantum kuramına göre gündelik yaşantıdaki yani makro âlemdeki alışılagelen klasik fizik kurallarının işleme sebebi, olasılıklarının çok yüksek olmasıdır. Fakat çok düşük ihtimalle de olsa sıra dışı ya da tabiat dışı olayların meydana gelmesi mümkündür. Bu ise mûcizelerin imkanını göstermektedir. (shrink)

The isnad and texts of the common narrations in the hadith literature of Ahl al-Sunnah and Shīa are an important source that provide information about the early periods of hadith history. The hadith, which is that subject of this article and whose text contains meaningful differences, “The essence of Islam is prayer, its branch zakat and its peak is jihad in the way of Allah” is a common narration with this characteristics. Because this hadith is narrated in Sunnī sources during (...) a conservartion between the Massenger of Allah and Muadh b. Jabal. On the other hand, in Shiite sources this hadith is reported during the conservation of Muhammad al-Bakir and Cafer as-Sadik with his companions. In order to determine how the change in the poles of the people who are the subject of the narration occured, firstly, information about the Shiite isnad and texts of the hadith was given, and it was determined whether the narrators were connected with the Ahl al-hadith circles. Then, the isnads and texts in the Sunni sources were pointed out, the connections of the narrators who transmitted them with Shiite circles and whether they adopted Shiite views or not were examined. Thus, it has been determined when, where and through which narrators the narration was transferred from one school to another, and also for what reasons the textual differences occured. (shrink)

Science studies has long been concerned with the theoretical and methodological challenge of mess—the inevitable tendency of technoscientific objects and practices to spill beyond the neat analytic categories we construct for them. Nowhere is this challenge greater than in the messy world of large-scale collaborative science projects, particularly though not exclusively in their start-up phases. This article examines the complicated life and death of the WATERS Network, an ambitious and ultimately abandoned effort at collaborative infrastructure development among hydrologists, engineers, and (...) social scientists studying water. We argue in particular against the “forensic imagination,” a particular style of accounting for failure in the messy world of large-scale network development, and against two common conceptual and empirical pitfalls that it gives rise to: defaults to formalism and defaults to the future. We argue that alternative postforensic approaches to “failures” like the WATERS Network can support forms of learning and accountability better attuned to the complexities of practice and policy in the real world of scientific collaboration and network formation. (shrink)

Bu çalışma, Aristoteles ve Platon özelinde, “poiēsis” fiilinin iki farklı tarzda kavramsallaştırmasından doğan yapıca uzlaşmaz iki “tragedya” anlayışını irdeleme amacı taşımaktadır. Bunun için, Peri Poiētikēs Tekhnēs ile Politeia metinleri yol gösterici olarak seçilmiştir. Tartışmamızı “mimēsis” bağlamına yerleştirerek, bir yandan “poiēsis” etkinliğine diğer yandan ise “poiēsis” etkinliğinin gerçekleştiricisi olan “poiētēs”e yönelip, bu kavramların bahsedilen iki filozofun “sanat” ve “felsefe” kavrayışlarındaki yerini açmayı deniyoruz. Bu denemeyi ise tragedya bağlamında karşımıza çıkan fâil, fiil, münfâil hâl ve seyirci mefhumları üzerinden derinleştirmeye çalışıyoruz. Böylece, sunduğumuz (...) eleştirel değerlendirmelerden hareketle, aslında Aristoteles’in değil, fakat Platon’un “sanat”ın bir “tekhnē ” ve “poiētikē ” olarak asıl anlamını yakalamış olabileceğine dair bir ipucu bırakıyoruz. (shrink)

This study discusses the necessity to take a biocentric perspective as suggested by deep ecology. The historical course of the relationship between humankind and nature is discussed, and the timing of and the reasons for the separation between the parties in this relationship is investigated. With the increase in severity of environmental problems, the necessity to include nature as well as science in philosophical discussions resulted in the emergence of various eco-philosophy traditions in the 1970s. Among these approaches, deep ecology (...) is claimed to occupy a radical position. Evaluations of deep ecology regarding the problem in the relationship between humans and nature, suggestions on how this relationship could be improved, and criticism of modern mentality are discussed here. The practicality of a deep ecological approach is questioned. Criticism of this approach is briefly mentioned and proposals are made as prescriptions for the improvement of the deep ecological approach. As environment-centric approaches suggest, the effort to establish the human-nature relationship in a non-exploitative collectivity is argued to be possible not by distracting biocentrism but by evaluating our relationship with nature in our individual lives according to ecological principles. Therefore, it will be possible to comprehend the true quality of nature and diversity in addition to moving away from the principles of shallow ideologies based on human benefit. According to deep ecological principles, the emphasis on the change of policies and responsibilities should be regarded as efforts to establish an ethical perspective behind social transformation. In conclusion, this study argues that biocentrism systematized by deep ecology offers constructive suggestions for ending exploitation and domination in the relationship between humans, and humans and other creatures. (shrink)

The present study aims to examine the mediator effect of organizational intelligence between quantum leadership and innovative behavior of employees in health organizations. It is aimed to examine the mediator effect of organizational intelligence between quantum leadership and innovative behavior of employees in health organizations. The data of the study were collected from 626 healthcare professionals working in hospitals and health centers in Istanbul, Turkey, by survey method. After the analysis of normality, validity and reliability, the hypotheses of the research (...) were tested on the LISREL program using the structural equal modelling. The findings have showed that the three hypotheses of the research were confirmed: quantum leadership and organizational intelligence affect the innovative behaviors of employees positively and significantly, and organizational intelligence has a mediator effect between quantum leadership and the innovative behavior of employees. It is imperative that healthcare organizations, which are likely to encounter chaos and crisis risks such as the Covid-19 pandemic, follow innovation in order to provide better quality services. Quantum leadership and organizational intelligence are necessities in terms of revealing innovative behavior for healthcare organizations operating in a dynamic and chaotic environment. Since the effects of quantum leadership have not been studied in health organizations adequately, this study makes a contribution to fill this gap. In addition, it is predicted that the findings of this research will be illuminating in terms of innovative behaviors and leadership styles for health organizations that have a vital importance in all societies and have recently experienced a fact like COVID-19. (shrink)

This article is about the understanding of the definition of the number concept and its content in the context of arithmeticisation of analysis and discussions on the basis of mathematics in the nineteenth century. The issue will be addressed historically first and then the proposals for solutions by mathematicians such as Dedekind, Cantor, Peano, as well as by Frege, a logician, will be examined. The discussions on the foundations of arithmetic in the 1870s gained intensity. For mathematics to be a (...) consistent and reliable science free from contradictions, the concept of number, the cornerstone of arithmetic, had to be precisely defined. In this article, the answer to the question of what the concept of number is and what its meaning is will be discussed. (shrink)

The aim of this study is to examine the attitudes of people who lost their relatives due to the earthquake towards the mourning process and the role of religious rituals in combating the stressful situation caused by this loss. In the study in which the qualitative research method was adopted, a case study design was also adopted. In the study where the criterion sampling technique was used, a total of 12 participants who experienced loss due to the earthquake were included (...) in the study. The participants stated that this loss was much more severe than a normal loss due to factors such as not being able to meet for the last time, not being able to reach the lost relative and the lack of religious rituals. Accordingly, it was observed that individuals who used positive religious coping styles experienced an increase in spirituality meaning of life and showed signs of post-traumatic growth, such as positive social relationships. On the other hand, most of the individuals who adopted negative religious coping styles experienced more feelings of helplessness and meaninglessness, had more difficulty in accepting the death, withdrew from social relationships, and showed more intense symptoms of Posttraumatic Stress Disorder (PTSD). (shrink)

Şerif Mardin and Nilüfer Göle have left traces of high reference value in Turkish sociology, whose echoes still continue. When it comes to their attempts to understand and make sense of Turkish modernization and the perspective they put forward, it can be said that the two names make undeniable contributions to the literature on their approaches. The concepts they use, the discourses, the fictions they put forward, the emphasis on the triangulation points of Turkish modernization, the micro and macro theoretical (...) approaches make the two thinkers similar at some points and differentiate them at some points. The aim of this study is to comparatively analyze the fictions of the two leading figures who come to the fore with their political, historical and socio-cultural analyzes on the depiction of Turkish modernization, on the axis of the “discourses” they use. In this context, literature review was used. The study consists of two main parts. In the first part, the concepts that are the basic building blocks of the Turkish modernization fictions of the two thinkers are discussed. Then, the general theoretical framework of Turkish modernization is presented by comparing the two thinkers. In the second part, the fictions of the two thinkers are depicted by comparing Turkish modernization fictions on the axis of their prominent discourses. It is encountered with a fiction in which center-periphery separation, historical and socio-cultural continuities, integration under the roof of the “nation-state”, a top-down and projected political structure are emphasized. At the same time, the reflections of the multidimensional relationship between these elements and the phenomenon of “religion” are presented within the framework of the relevant discourses. It is concluded that both thinkers characterize the phenomenon of “religion” as a dominant element in the Turkish modernization experience constructs. It has been determined that other elements support this characterization. (shrink)

Bu çalışmada klasik eserlerden modern çalışmalara kadar birçok dilsel araştırmaya konu olan dilsel örüntünün son dönem dil çalışmalarına yansıması olan tedâmm olgusunun Arap dilinde cümlenin anlamsal bütünlüğüne katkısı ele alınmıştır. Bu olgu aslı itibariyle tüm dillerde farklı şekillerde bulunan temel örüntünün nasıllığını gözler önüne seren, şekilsel bir olgudur. Dilde iki unsurun birbirini gerektirmesi (istilzâm) veya kesinlikle yan yana gelmemesi (tenâfî) gibi durumlar tedâmm olgusu bağlamında incelenir. Her fiilin bir fâilinin (merfu bir isminin) olması, ism-i mevsûlün bir sıla cümlesine ihtiyaç duyması, (...) sıfat ile mevsuf, mudâf ile mudâfun ileyh birliktelikleri istilzâm kapsamında değerlendirilirken; mudâf olan kelimenin fiil, zamir veya şart edatı olmaması tenâfî bağlantısı bağlamında ele alınır. İstilzâm ve tenâfî bağlantıları tedâmm olgusunun temel taşlarını oluştururken art arda gelen kelimelerin cümlenin söz diziminde belirli konuma sahip olmalarını gerekli kılan tevârud /tertipsel bağlantı da tedâmm olgusunun ayrılmaz bir bileşenidir. Bu konum göz önüne alınmayıp ihlal edildiğinde, cümlede meydana gelen anlamsal boşluklar sebebiyle cümle, öğrenilmiş dil kalıplarının dışına çıkar. Bu yönüyle cümleyi oluşturan kelimeler arasındaki doğal dizemsel bağlantı ya da cümle içerisinde kelimenin, kendisine eşlik eden diğer kelimelerle uyumlu birlikteliği de tedâmm olgusunun kapsamına girmektedir. Ayrıca bazı dilbilimciler, tertipsel bağlantıyı makam kavramıyla da ilişkilendirerek tedâmm olgusunu nahvî uyumun ötesinde belâğî bir üslup bağlamında değerlendirilmeye müsait hale getirmişlerdir. Bu açıdan bakıldığında tedâmm olgusuna çağdaş dilciler context of situation/ durumun bağlamı olarak nitelenen bir yön kazandırmıştır ki bu yönüyle tedâmm olgusu cümleye, nahvî örüntüden daha fazla anlamsal katkı sağlamaktadır. Bu çalışma, dildeki doğal örüntüye dikkat çekerek tedâmm olgusunun anlaşılmasıyla zihinde netleşen hazif, zikir, istitâr, rütbe ve takdir gibi olguların daha net anlaşılmasına katkı sağlaması açısından önemlidir. Çalışma, tedâmm olgusunun cümlenin anlamsal bütünlüğüne katkısını ortaya koymaya çalışan nitel bir araştırma olup, çalışmada veri toplama araçlarından belge inceleme aracı kullanılmıştır. Veri çözümleme aşamasında ise doküman analizi ve betimsel analiz teknikleri kullanılmıştır. Çalışma neticesinde, tedâmm olgusunun, alt unsurlarıyla birlikte cümlede anlamsal bütünlüğü sağladığı, bu bağlantıya dikkat edilerek oluşturulan cümlelerin anlamsal açıdan daha uyumlu bir bütünlük oluşturduğu görülmektedir. Cümledeki bu uyumu sağlayan tedâmm bağlantısının, alışılagelmiş ve genel kabul görmüş cümle örüntülerinin gramatik kurallara uygun bir şekilde kullanımını içerdiği sonucuna ulaşılmaktadır. Ayrıca bu bağlantı, konuşulan ortamın gereğine uygun söylenmiş lafızların içinde bulunulan makama uygun olarak yorumlanmasını da kapsamaktadır. (shrink)