In Critique of Forms of Life, Rahel Jaeggi develops an immanent critique to evaluate and criticize forms of life. Jaeggi seeks a criterion that relies neither on external nor internal standards but rather on an imminent, non-teleological quasi-standard rooted in ongoing social dynamics. She claims that social learning processes can serve as a standard or indicator of progress within forms of life; however, she does not fully explain how these learning processes demonstrate both normative and functional progress. In this paper, (...) I argue that Jaeggi’s immanent critique requires a more robust conception of agency, one that emphasizes the role of creativity in the dialectical relationship between active and passive learning processes. Such a framework would better capture the progressive and regressive movements within forms of life. Furthermore, I expand on how creativity in narrating forms of life animates active learning processes and determines the success or failure of social transformations from both functional and normative perspectives. I suggest that the focus should be on how individuals and collective groups, as learners, actively transform their social environments through new experiences and imaginative narratives, in order to detect the immanent problems that occur in the learning processes of forms of life themselves. (shrink)

Heidegger, Varlık sorusu temelinde Batı metafiziğini eleştirirken Varlık’ın bu gelenekte nasıl aşama aşama unutulduğunu göstermekle kalmayıp aynı zamanda Batı metafizik geleneğinin onto-teolojik yapısını da açığa çıkarmaya çalışır. Ona göre Batı metafiziğinin onto-teolojik yapısı içinde Tanrı kavramı metafizik sistemler için kurucu rolü üstlenir. Tanrı kavramına verilen bu rol Causa Sui’dir. Ancak Heidegger’e göre Tanrı Causa sui olarak, ilahi Tanrı’dan uzaklaşmıştır.

In spoken languages, children acquire locative terms in a cross‐linguistically stable order. Terms similar in meaning to in and on emerge earlier than those similar to front and behind, followed by left and right. This order has been attributed to the complexity of the relations expressed by different locative terms. An additional possibility is that children may be delayed in expressing certain spatial meanings partly due to difficulties in discovering the mappings between locative terms in speech and spatial relation they (...) express. We investigate cognitive and mapping difficulties in the domain of spatial language by comparing how children map spatial meanings onto speech versus visually motivated forms in co‐speech gesture across different spatial relations. Twenty‐four 8‐year‐old and 23 adult native Turkish‐speakers described four‐picture displays where the target picture depicted in‐on, front‐behind, or left‐right relations between objects. As the complexity of spatial relations increased, children were more likely to rely on gestures as opposed to speech to informatively express the spatial relation. Adults overwhelmingly relied on speech to informatively express the spatial relation, and this did not change across the complexity of spatial relations. Nevertheless, even when spatial expressions in both speech and co‐speech gesture were considered, children lagged behind adults when expressing the most complex left‐right relations. These findings suggest that cognitive development and mapping difficulties introduced by the modality of expressions interact in shaping the development of spatial language. (shrink)

Sosyal varlıklar olan insanlar, tarih boyunca birbirleri ile alışveriş yapma ihtiyacı hissetmişlerdir. Bu alışverişler, genellikle satış akdi yoluyla gerçekleştirilmiştir. Satış akitlerinin kurulmasında en yaygın görülen yöntem ise pazarlık usulü ile gerçekleştirilen müsâveme yöntemidir. İnsanlar satış akdini kurarken, akdin unsurları üzerinde pazarlık yaparak bir anlaşmaya varmışlardır. İslâm hukuku bu yöntemin sınırlarını belirlemiştir. İnsanların birbirlerinin haklarını ihlal etmeden pazarlık yapabilmelerini sağlayacak düzenlemeler getirmiştir. Ayrıntıları başta örf olmak üzere farklı delillerle düzenlense de, insanların satış akdini kurarken bu sınırlara dikkat etmesi gerektiği, doğrudan doğruya (...) naslar ile emredilmiştir. Bu durum hem şahsi zararların hem de toplumsal zararların önüne geçilmesi açısından büyük önem arz etmiştir. Bu kapsamda getirilen bazı sınırlamalar şu şekildedir: Satılmış olan bir malın devredilmeden bir başkasına satılmaması, fiyat yükseltmek amacıyla üçüncü kişinin pazarlığına dahil olunmaması gerektiği ve tarafların pazarlık aşamasının sonu geldiği, anlaşma meyillerinin oluştuğu durumda üçüncü kişinin pazarlığa dahil olmaması gerektiği belirtilmiştir. Bu sınırlamalardan, tarafların anlaşma meyillerinin ortaya çıkmış olduğu durumda üçüncü kişinin taraflardan birinin aleyhine pazarlığa dahil olması konusu çalışmamızda ele alınmıştır. Bu husus İslâm hukuk literatüründe sevm ale’s-sevm olarak nitelendirilmiştir. Türkçe literatürde genellikle pazarlık üzerine pazarlık olarak çevrilmiştir. Çalışmada sevm ale’s-sevm kavramına genellikle yer verilmiş olmakla birlikte, Türkçe olarak ifade edilmesi gerektiğinde pazarlık üzerine pazarlık kavramı kullanılmıştır. Taraflar pazarlığa yönelik ifadelerini akdin kurucu unsuru olan irade beyanı ile birbirlerine iletmektedirler. Dolayısıyla bu çalışmada öncelikle irade beyanına yönelik açıklamalar yapılmıştır. Pazarlığa yönelik bu irade beyanlarının icâb niteliğinde mi yoksa icâba davet niteliğinde mi olduğu hususunda açıklamalara yer verilmiştir. Bu açıklamaların ardından müsâveme yöntemi tanımlanmış ve genel olarak bu yönteme ilişkin bilgi verilmiştir. Müsâveme yöntemi ile oluşturulan akitler ile bu yönteme benzer yöntemlerin farkları hususunda açıklamalar yapılmıştır. Pazarlık yapılırken dikkat edilmesi gereken hususlara değinilmiş ve pazarlık üzerine pazarlık yapmanın yasak olduğu ifade edilmiştir. Akit kurulurken hangi aşamada pazarlığa dahil olmanın bu yasak kapsamında sayılacağı ve hangi aşamadaki müdahalenin yasak kapsamına dahil olmayacağı belirtilmiştir. Bu yasağın neden gerekli olduğu konusunda yapılmış olan açıklamalara yer verilmiştir. Sevm ale’s-sevmin söz konusu olduğu akitlerin genel olarak diyaneten haram kabul edildiği bununla birlikte kazaen bu akitlerin geçerli olduğu ifade edilmiştir. Bu yasağın kapsamına sadece müslümanların değil aynı zamanda müslüman olmayan vatandaşların ve müste’menlerin de dahil olduğu ifade edilmiştir. Buna göre müslüman olmayan bir vatandaş veya müste’men aleyhine böyle bir pazarlığa dahil olmanın hukuka uygun kabul edilmeyeceği açıklanmıştır. Sevm ale’s-sevmin yalnızca satış akdi açısından değil, aynı zamanda kıyas yoluyla diğer akitler bakımından da geçerli olacağı belirtilmiştir. Bu açıklamalarda Hanefî mezhebinin görüşü esas alınmış olmakla birlikte diğer mezheplerin görüşlerine de yer verilmiştir. Makale genel itibariyle Hanefî mezhebi odağında diğer mezheplerin görüşlerine de yer verilen bir yöntemle oluşturulmuştur. Tüm bu görüşlerin ardından mer’î hukukta bu yasağın uygulanıp uygulanmadığı hususunda açıklamalar yapılmıştır. (shrink)

Klasik İslam hukukunda bulunan görüşlere dayanılarak kadınlara 4 aylık bebeğin kürtaj edilebileceğine dair fetvalar verilmesi konusundaki endişesi Hafsa Kesgin’in bu kitabı yazmasına vesile olmuştur. Ayrıca Hafsa Kesgin pozitif hukuku ve İslam hukukunu mezceden kitap türünde bir çalışma bulunmadığını belirtmiştir. Yazarın bu eksikliğe dair bir katkı yapmak istemesi çalışmanın ortaya çıkmasını sağlamıştır. Kitap kısa bir giriş ve beş ana başlıktan oluşmaktadır. Yazar konuyu tıp, önceki şeriatlar, sosyoloji, pozitif hukuk ve İslam hukuku açılarından ele almıştır. Eserinin bir bebeğin daha hayata tutunmasına vesile (...) olmasını temenni eden yazarın topluma yönelik bir çalışma yaptığı söylenilebilir. Aynı zamanda bu eserin konu hakkında akademik çalışmalar yapanların başlangıç kitaplarından birisi olabileceği, kürtaj hakkındaki çeşitli ilimlerden klasik ve çağdaş kaynaklara ulaşma konusunda da iyi bir yol gösterici olacağı ifade edilebilir. Çalışmamızda bu eserin incelenmesi amaçlanmıştır. (shrink)

From the earliest moments in human history, the relationship between God, the universe, and humanity has been a subject of discussion, not only among followers of divine religions but also among representatives of positive sciences. Various theories have been put forth, and numerous evaluations have been made regarding the details of this relationship. The discussions around this topic continue to be relevant today From the perspective of divine religions, one of the most notable and fundamental aspects of the Quran-centered revelation (...) system in Islam is the clear distinction between the Creator and the created. According to this understanding, all entities outside of Allah are categorized as created beings, and they owe their existence and continuity to Allah, who is incomparable to anything else. Additionally, the Quran frequently emphasizes that the universe was created with precise measures, balance, and order. Indeed, these criteria form the starting point of the teleological argument, which extensively utilizes them to demonstrate the existence of Allah, especially His unity. All of this suggests that nothing in the universe is the result of random chance; rather, it implies that the universe embodies a sense of regularity or lawfulness. In our view, “Sunnatullah” is a term used in the Quran to express this regularity or lawfulness. The issue of the unchangeability of the “Sunnatullah” has brought forth discussions on determinism first through causality and then, within the context of determinism, debates on deism. Indeed, interpreting the concept of “Sunnatullah” through a rigid deterministic understanding may open the door to deism, while attributing events in the universe to chance rather than standard laws brings about a process leading to atheism by excluding the Creator. Therefore, it is crucial to approach the phenomenon of “Sunnatullah” in the context of the relationship between God, the universe, and humans in a way that eliminates these risks. For this reason, we have chosen to focus on the relationship between “Sunnatullah” and legality within the context of “immutability.” In addressing this topic, we have attempted to consider not only the data of revelation but also the factual domain. In doing so, our fundamental approach has been not to view the Quran as a purely scientific book and not to operate under the assumption that “everything happening in nature is detailed in the Quran.” However, we have endeavored not to overlook the fact that there is harmony between nature/physics, created by the same entity, and the Quran. In our opinion, this harmony has the potential to create an objective foundation for reaching belief in Allah based on the movement from nature/physics. While composing our text, we emphasized concept analysis and highlighted historical and empirical realities. Document analysis was chosen as the method for this qualitative research. We explored the framework of the concept of “Sunnatullah” and attempted to elucidate its relationship with causality. In our research, the term “Sunnatullah” has been used in a sense encompassing all laws pertaining to society and nature within the context of the relationship between God, humans, and the universe. Additionally, it has been argued that the introduction of different laws into the nature and operation of anything in various areas and conditions of life does not imply that the law is susceptible to change. In our view, the unchangeability of the law refers to the detail that the same law will come into effect under the same conditions. Conditions may change, but the law that comes into effect according to those specific/appropriate conditions remains unchanged. Indeed, in line with His infinite knowledge and power, Allah has not overlooked any detail and has established a law for every possible situation in the universe with its causes and effects. The relationship between “Sunnatullah” and causality occurs in this context. (shrink)

This research seeks an answer to the question of why spirituality is needed in social service. Providing spiritual support resources to the client in overcoming the problems that people face, coping with these problems, making sense of them, and reaching spiritual peace is called spiritually sensitive social service. It can be said that the history of social work is equivalent to the history of humanity. Therefore, especially in the West, the problems experienced in the modernization process, or the dominant paradigm (...) of the period (science-church conflict, rationalization and positivist approach to knowledge) brought a social service discipline and intervention, which was far from spirituality. It can be said that, in the last quarter of the 20th century, the lack of this approach was felt in the West and the studies on this field are accumulating today. In Turkey, there is an obvious gap in this literature. The problem of the present study is why there is a need for spiritually sensitive social service. The gap in the literature on this subject in Turkey indicates the importance of the study. The present study is of a descriptive method based on literature review. Social service is a career that aims to increase the functionality of individuals, families, groups, and societies at micro, mezzo, and macro levels and to strengthen them in overcoming their problems. Therefore, social service helps individuals to overcome problems arising from the individual issues and external factors and to meet resources with opportunities. It is obvious that it is difficult for a social service approach, which is distant from spiritual values, to find satisfactory answers to some of the questions and problems faced by individuals. It is clear that the understanding and practices of social service sensitive to spirituality will play an important role in helping clients overcome problems, make sense of them, and strengthen the individual. This study addresses the necessity of spiritually sensitive social service in four items: First, modern societies are under more threat and fear in comparison with the ones in the past. Therefore, they experience more anxiety, stress, and distrust. While the developments in technology and science offer great opportunities and conveniences to people, they have also manifested some problems that have not been experienced until today. Social service sensitive to spirituality will contribute to the separation of individuals, groups, and communities from the climate of fear they have experienced by activating their current cultural structure and world of belief. Second, modern lifestyle and individualization have isolated people by weakening people's social support systems. Modern lifestyle makes people to experience loneliness. The individualistic and self-centered lifestyle has alienated the individual from social ties and created a perception that one does not need anyone else. Social service that is sensitive to spirituality will increase the quality of life and joy of the individual by eliminating one’s loneliness and will help one to look to the future with hope and to overcome one’s loneliness. Third, human beings want to make sense of the events and problems they encounter. It would not be wrong to call the modern age "the age of the crisis of meaning". Today's people are experiencing serious crises in terms of making sense of the problems they face. Especially when faced with existential life-threatening factors such as severe illnesses, disability, and death, spirituality has a great impact on overcoming these problems and making sense of life. The efforts of individuals to rebuild the meaning they have lost can only be possible with the provision of social services sensitive to spirituality. Fourth, since the modern social service understanding is human-centered, holistic, and rights-based, the idea that people should be evaluated holistically highlights the necessity of spiritually sensitive social service. Experiencing a dizzying, diverse and, rapid change, today's people live in a complex network of relationships. The inaccuracy of the one-dimensional evaluation of human behavior is better understood today. The individual differences of the clients and their approaches to the problems make it necessary to evaluate the applications for these with a holistic and encompassing perspective. Therefore, the holistic evaluation of human also reveals the necessity of evaluating the spiritual social service within the framework of the rights arising from being human, not as a treat offered to individuals. (shrink)

Bu çalışma, Jorge Luis Borges’in Öteki Soruşturmalar ismiyle 1952’ de yayınlanmış denemelerinden “Zamanın Yeni Çürütülmesi” nin yakın okumasını sunuyor. Orijinal makale birbirinden farklı anların özdeşliği düşüncesi üzerinden özneyi ve zamanı yadsıyor. Bu çalışma ise orijinal argümana tümüyle sadık bir biçimde odağa özneyi ve böylece de yazarı yerleştirerek meseleyi tekrar tartışmaya açıyor. Bu tartışmaya orijinal makalede de olduğu gibi Berkeley ve Hume’un fikirleri eşlik etmektedir. Bu fikirleri tekrar ele alma düşüncesinin ardındaki motivasyon Borges’in fikirlerini çürütmek ya da yeni fikirler ile desteklemekten (...) çok, Borges’in tüm yazınına nüfuz eden – tam da öznenin yitirilmesi üzerinden yazma fiilinin faillerini yazma ediminde birleştiren – kuramsal yapının ortaya konulduğu bir yazma performansı olarak anlaşılabilir. (shrink)

Events such as industrialization, population growth and old age have made the disability more visible. We think that the disabled people's attitude towards being disabled and religion is an important issue to be investigated in terms of formation of the social sensitivity about the learning of the thoughts of disabled people. In this context, it is aimed to investigate the function of the religion in terms of how the disabled identify, understand and overcome the problems related to being disabled. The (...) sample of the study consisted of 58 people, 20 (34.5%) female and 38 (65.5%) male. Semi-structured interview technique was used as the research qualitative research method and descriptive analysis technique was used in the analysis of the data. In the article, the relation between disability and religion has been tried to be understood in terms of sociology of religion in the context of functionalist approach. In general, disabled people evaluate disability (81.1%) as "examination", (10.3%) as "problem" and (8.6%) as "difference”. It is concluded that religion affects the thoughts of disabled person in a positive way to understand and accept the disability. It has been seen that the disabled people have applied to the state, social support systems and spiritual values ​​to overcome their problems. However, it is the duty of all social institutions to increase the social sensitivity to the disabled people.Summary: Events such as industrialization, population growth and old age have further increased disability. It is important that the social sensitivity towards disabled people and disabled people’s thoughts about disability should be learned. We think that the disabled people's attitude towards being disabled and towards religion is an important issue to be investigated. In this study, the functions of religion to overcome the problems related to the disability and the way how the disabled people define and understand the disability will be investigated. In this context, we think that an individual's overcoming the problems related to disability is an important issue that should be examined in terms of religion-referenced behavior.The sample of the study consisted of 58 people, 20 (34.5 %) female and 38 (65.5 %) male. Semi-structured interview technique was used as the research qualitative research method and descriptive analysis technique was used in the analysis of the data. In the article, the relation between disability and religion has been tried to be perceived in terms of sociology of religion in the context of functionalist approach.It is a fact that various approaches to disability in various societies have been made during the historical process. These approaches are known as moral, medicinal/medical, social, human rights and limitative models. Each of these approaches points to a specific direction and problems of disability. In other words, each model handles and predicts a different dimension of the subject.According to the Qur’ân, disability means not to be in a bodily sense, but to stay away from the truth and expressed in the way of not seeing the truth, not grasping and not hearing, that is, figuratively meaningful. Again from the point of view of the Qur’ân, the first cause of disability comes to people through the divine will and test. The others are due to people's own mistakes.The changing paradigm shift with the enlightenment process has changed the way people view each other. In this context, with the thought and modernization of enlightenment, people's view of human beings and environment has changed. The body which is thought as the trust of God has turned into a body in which one is his proprietor. Therefore, this situation brought the contest, the debate, the comparison and the alienation together.Today, people with disabilities face many financial, spiritual, social and cultural problems. Poverty arising from unemployment, livelihood, accommodation constitute financial problems that are the first to come to mind; access to places of worship, instruction of worship, fulfillment of worship, lack of spiritual care and support constitute spiritual problems; education, health, access and social exclusion constitute social and cultural problems.Disabled people ask themselves these questions related to disability: Why did it happen to me? If it is a test, why do not I start the test on equal conditions with healthy people? Here the disabled person consults the religion to understand and find an answer to the situation that he is in. Because religion is an important factor that responds to the search for meaning, it reduces the feeling of deprivation, and fulfills the task of compensation mechanism. In addition to this, religion gives life a goal and power to the person to overcome the problems he encounters with.In our research on the relationship between disability and religion, religion as in many subjects has contributed positively to the individual’s view towards the fact of disability and to overcome some problems. For example, as a result of the research, the participants evaluated "disability" (81.1 %) as ‘test’ (10.3%) as ‘problem’ and (8.6 %) as ‘difference’.They answered the question ‘How has the disability affected your religious thoughts?’, 71% of the participants expressed that it has affected in a positive way (as a test, made me closer to God, increased my loyalty to God, a motivation source). Besides, 23 % of the participants expressed that it hasn't caused any changes (already believed, fate, disability isn't an obstruct to worship) and 6 % of the participants expressed that it has affected in a negative way (my life is upside down, I am questioning this situation).In addition to those who answered the question ‘Has the disability affected your life?’ in a ‘positive’ way, there is a considerable amount of people who said that the entrances of the mosques are not suitable for the disabled people. In addition, the disabled people stated that they have problems with the way of worshipping (orthopedically disabled), listening to the Qur’ân, hearing the azan (hearing impaired), and cannot go to the mosques and cannot fast because of the health problems, all of which have affected their religious life in a ‘negative’ way. We can gather the answers given to the question in three categories about what kind of behaviors the disabled people do to overcome/eliminate problems. The first is that they receive a variety of services and assistance by applying to the state for material support in order to overcome the problems related to disability and the second is that the social support services are mainly given within the family and friends, and the third is they worship, pray and fast, which are must of Islam, to eliminate the spiritual distress.The rate of people, whose answers are ‘positive’ to this question ‘Does your religious belief have an effect to deal with the disability?’ because they believe the afterlife and who say they feel relieved by praying and worshipping, is very high (95%). Moreover, it is remarkable that the ones say they are ‘not positive’ still explain this with religious concepts such as test and examination which require patience. In short, religion relieves disabled people by fulfilling the task of compensation mechanism with understanding disability and overcoming problems.Almost half of the participants (45%) said no to the following question: Is there any kind of material/spiritual support given to you by the religious officials or religious people in your community? Some factors affecting this situation are that religious officials have no knowledge and education about how to treat disabled people and how to help them.As a result, disabled people face various financial and spiritual problems. They consult religion to solve some of these problems. The vast majority of the disabled consider disability as a test and a fate. Therefore, religion plays an important role for disabled people to understand disability and cope with it. Besides, disabled people have stated that they face various problems in fulfilling their worship and in accessing the places of worship. In this context, physically disabled people also need the supportive power of religion just like other disabled people. (shrink)

Bu çalışma, çalışanlarda işkoliklikle benlik saygısı ilişkisinde algılanan örgütsel desteğin aracılık rolünü tespit etmek amacıyla yapılmıştır. Araştırma verilerini elde etmek için, Çorum ilinde bir kamu hastanesinde görev yapan 200 çalışana anket form uygulaması gerçekleştirilmiştir. Anket formunda demografik sorular dahil olmak üzere, hastane çalışanlarında işkoliklik, algılanan örgütsel destek ve benlik saygısını ölçmeye yönelik, ülkemizdeki çalışmalarda yaygın kullanılan geçerlilik ve güvenirlik analizleri yapılmış üç ayrı ölçek kullanılmıştır. Elde edilen veriler SPSS programında belirli analizlere tabi tutulmuştur. Çalışma sonucunda: algılanan örgütsel desteğin; işten zevk (...) alma (işkoliklik alt boyutu) ile kendini sevme (benlik saygısı alt boyutu) arasındaki ilişkide, işten zevk alma (işkoliklik alt boyutu) ile öz-yeterlilik (benlik saygısı alt boyutu) arasındaki ilişkide ve işe güdülenme hissi (işkoliklik alt boyutu) ile kendini sevme (benlik saygısı alt boyutu) arasındaki ilişkide kısmı aracılık rolü olduğu ve yine algılanan örgütsel desteğin; işe güdülenme hissi (işkoliklik alt boyutu) ile öz-yeterlilik (benlik saygısı alt boyutu) arasındaki ilişkide kısmı aracılık rolünün olduğu tespit edilmiştir. (shrink)

Kitap, Çağdaş müfessirlerden Tâhir b. Âşûr’un et-Tahrîr ve’t-tenvîr adlı oldukça hacimli tefsir eserinin mukaddime kısmının tercümesinden ibarettir. Tefsir ilmiyle ilgili geniş bir malumatın yer aldığı mukaddime bölümünün dilimize tercüme edilmiş olması tefsir akademyası açısından oldukça önemlidir. Zira son dönem tefsirle ilgili yapılan araştırmalara bakıldığında İbn Âşûr’un ilgili eserinin referanslar arasında sıkça yer almış olması bu tercümeyi daha da önemli kılmakta hatta Ülkemiz açısından böyle bir tercümeye duyulan ihtiyacı da karşılamaktadır.

As we navigate post-pandemic educational recovery and future-oriented design, the Handbook of Research in Online Learning: Insights and Advances emerges as a scholarly authority to illuminate existing questions and catalyze conversations on imperative transformations in education. Tailored for researchers, designers, educators, administrators, and stakeholders, this handbook delves into the nuanced landscape of online learning. Curated by leading experts, each chapter provides a deep exploration of critical online teaching and learning dimensions. Whether you're navigating the complexities of instructional design, exploring the (...) impact of digital learning on diverse student populations, or delving into the transformative potential of AI, each chapter illuminates critical aspects of online education. It merges current significant works with unpublished manuscripts, embodying the interdisciplinary essence of online learning research. Grounded in diverse theoretical frameworks and research methods, it offers theoretical insights and actionable guidance for cutting-edge educational methodologies. This handbook is not just a compendium; it's an indispensable guide for shaping the future of education. Contributors are: Michael Ahlf, Stephen Allen, Tonya Amankwatia, Fatih Ari, Ismahan Arslan-Ari, Michael K. Barbour, Gail Alleyne Bayne, Karen Bellnier, M. Aaron Bond, Victoria Brown, George Bradford, William Cain, Sumie Chan, Lauren Cifuentes, Laura DaVinci, Gina Deckard, Shernette Dunn, Anne Fensie, Holly Fiock, Sara Flowers, Carla Karen Fortune, Theodore Frick, Michael M. Grant, Alexis Guethler, Dan He, Atsusi "2c" Hirumi, Charles B. Hodges, Stephanie Hostetter, Michael Houdyshell, Fethi A. Inan, Frank Jamison, Amir Kalan, Meryl Krieger, Jessica Lantz, Mary Lefaiver, Juhong Christie Liu, Noble Lo, Barbara Lockee, Fatemeh Marzban, Trey Martindale, Sara McNeil, Laura McNeill, Stephanie Moore, Martha Lorena Obermeier, Larisa Olesova, Jennifer Jihae Park, Sanghoon Park, Yujin Park, AnthTony Pina, Drew Polly, Yingxiao Qian, Thomas Reeves, Christiane Reilly, Jennifer Richardson, Aubrey Rogowski, Leanne Rutherford, Kay Seo, Sanga Song, Edwin Teye Sosi, Stefan Stenbom, Sharon Stidham, David Tai, Hengtao Tang, Torrey Trust, Shannon Tucker, Denis Unal, Lucas Vasconcelos, Charles Xiaoxue Wang, Florence Williams, Ying Xie and Fan Xu. (shrink)

Commentary and supercommentary, with text, on Īśvarapratyabhijñā, classical verse work, expounding the Trika philosophy in Kashmir Sivaism, by Utpala, fl. 900-950.

We study the structure of algebraic -closed subsets of an algebraic lattice L, where is some Browerian binary relation on L, in the special case when the lattice of such subsets is an atomistic lattice. This gives an approach to investigate the atomistic lattices of congruence-Noetherian quasivarieties.

The aim of this study is to examine the distribution of news related to nanoscience and nanotechnology published in Turkish newspapers between 2011 and 2018. Nine Turkish newspapers selected using criterion sampling were investigated and the document analysis method was used to analyze them. The electronic archives of the newspapers were used to collect data and the word “nano” was used as a keyword. The obtained data were analyzed with the content analysis technique. While analyzing the news stories, categorization was (...) performed according to four main variables: distribution by years, the newspaper section, the approach in the content of the news stories, and the content of the news stories. As a result, it was seen that there has been an increase in the number of nano-news stories in Turkish newspapers over the years, the news stories are mostly included in the “local” section of the newspapers, and the general approach is positive. In the categories formed according to the content of the news stories, the number of news stories related to the production and commercial applications of nanotechnology was higher compared to the others. In an international comparison, it should also be mentioned that the topic of risk plays a subordinate role in the newspapers examined. (shrink)

In this paper I have tried to clarify the meaning of two very different sets of characteristics which philosophers have had in mind when they claimed that ethical terms were objective. I gave a very tentative answer to the question whether it is true to say that, in any of the distinguished senses, ethical statements are objective. Lastly, I indicated how the failure to make the distinction I draw was responsible for a number of confusions and unnecessary difficulties. More precisely, (...) in (1) I defined the first set of the characteristics in question, which together I have called solidity ; in (2) I give reasons why it is misleading to claim that ethical statements are solid and also misleading to claim they are not; in (3) I defined the second set of these characteristics, namely, proper contentiousness and proper complexity; in (4) I explained what I thought were the fundamental differences between these two sets of characteristics; in (5) I suggested that the solidity of an expression is normally a good reason for holding that the expression is properly contentious and properly complex; in (6) I claim that the failure to understand (4) and, therefore, also (5) leads to the following errors: (a) that, if an expression is solid , it must be properly contentious and properly complex ; that, if an expression is non-solid , it must be either properly contentious and properly simple , or properly non-contentious . (5) That, if an expression is properly contentious and properly complex , it must be solid ; if it is properly contentious and properly simple or if it is properly non-contentious , then it must be non-solid ; and lastly in (7) I have mentioned some common reasons for holding that ethical expressions have one or the other of the above-mentioned characteristics. (shrink)

We would like to thank an anonymous referee for his helpful comments on a previous version of this paper.