This article examines the possibility of determining the ontological status of the embryo and the moral foundation of the framework on which this status is based. Discussions on the ontological status of the embryo are analyzed within the frameworks of substance and continuity theories. Substance theory posits that the embryo possesses an immutable essence in ontological terms. This theory, being metaphysical in nature, aligns with theistic perspectives, which hold that God grants humans a soul from His own spirit. Consequently, humans (...) are perceived as possessing an unchanging essence or nature. This perspective entails a metaphysical view consistent with substance ontology. Furthermore, in theistic thought, humans are regarded as beings deserving of dignity because they are created by God. Examples supporting this view are presented from Christian and Islamic thought, expressed as the concept of imago Dei and the notion of humanity being elevated above all other creations, respectively. The concept of human dignity found in theistic thought provides a metaphysical foundation supporting substance theory and endows humans with moral status. This notion leads to the conclusion that the thesis of human dignity, which attributes an ontological status to the embryo (viewing it as a potential human), also confers moral status upon the embryo. The idea that humans are ontologically dignified beings implies that every stage of human development, from the earliest biological moment of the embryonic phase to infancy and beyond, holds value in relation to the previous stage, further supporting this concept. The dignity thesis appears closely tied to the species, nature, and potentiality of the embryo. Initially, the relationship between dignity and the speciesist approach is emphasized. However, anti-speciesist perspectives argue for the equality of humans with other living beings, advancing secular critiques of the concept of human dignity. In response, this study seeks to establish a consistent position on the concept of dignity by addressing the points of contention between theistic and secular interpretations. The substance ontology adopted for the discussion of the embryo’s personal identity is further supported by the metaphysical thesis of essentialism. Essentialism asserts that every species has its own immutable essence. It is argued that the essential qualities of natural species emerge at specific stages of embryonic development. In contrast, advocates of continuity theory reject the idea that the embryo possesses an unchanging essence or that there exists a definitive threshold distinguishing one stage of human development from another. They claim that the moral status of the embryo can only be established on a conventional basis, which provides a precarious foundation rather than a robust one for its protection. Therefore, this study argues that providing an ontological foundation of a substantial nature for the embryo is more coherent. In addition, the article addresses criticisms of substance ontology and the thesis of human dignity, offering reasoned responses. While explaining the ontological status of the embryo within the framework of substance theory, it is demonstrated that this theory aligns with concepts such as human dignity, speciesism, and essentialism. The argument from potentiality concerning the embryo's ontology is highlighted as particularly significant. This argument resonates with the theistic notion that the soul or essence given to humans by God bestows dignity by virtue of its potential state. Through these approaches, the article concludes that the ontological status of the embryo determines its moral status. Analytical methods from the field of bioethics are employed to examine metaphysical issues. The significance of this study lies in addressing discussions about the ontological status of the embryo, a topic extensively explored in Western literature from a secular perspective but less frequently analyzed on a metaphysical basis. (shrink)

Among the politics of belief that we encounter in Early Modern Philosophy, Hume's concept of natural belief is known as a problematic area to understand. Although Hume develops a concept of belief based on sensation the fact that it is controversial to consider it as an empiricist method when considered together with his scepticism is related to the fact that he sees the method he develops as a natural tendency and habit rather than an inferential method. Whether Hume's natural belief (...) has an epistemic basis or not is one of the main goals of this article, while determining whether he considers religious belief as natural belief or not is among the secondary goals of this article. Our argument is that Hume treats natural belief as a non-epistemic form of belief based on emotion, and religious belief as natural belief. In our study, how the concepts of natural belief and religious belief are understood according to Hume is presented, discussions about these concepts are included, and a conclusion is reached that religious belief is natural belief according to him. (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)

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)

The economic mentality, which is a subfield of economic history studies, has been a little worked area on itself since Sabri F. Ülgener, except names such as Ahmet Tabakoğlu and Ahmet G. Sayar in economic history and history of economic thought area. This area, referred to as the Ottoman or Turkish economic mentality, was tried to be explained more by religion with M. Weber, W. Sombart and R.H. Tawney's influence. The explanation to be made here is based on social culture. (...) Social culture refers to language as Turkish, holistic and particularist culture. It is moved from Hüseyin R. Göktaş's Turkish as language and Murat Önderman's views on collectivist and particularist culture and social control while it is presented economic mentality of the "work" in Turkish and its projection on language. In the context of culture, the subject has been finalized with a proposal for a history period and a naming for Turks. (shrink)

The theme of childhood and education in Lyotard’s philosophy provides an interesting field of reflection combining education studies and continental philosophy. Childhood in Lyotard’s thought is mostly understood as infantia, a concept that appears towards the end of his work. The claim of this article is that childhood in Lyotard’s philosophy cannot be reduced to the late concept of infantia; looking at the recurring nature of this theme in his writings that is present from the beginning, as well as various (...) figures under which it appears, pushes Lyotard’s readers to reconsider his work from a pluralist and interdisciplinary perspective. (shrink)

This paper explores organizational spirituality, uncovers it as spiralling dynamics of both positive and negative potentialities, and proposes how leaders can shape these dynamics to improve the human conditions at the workplace. Based on case study of five Turkish organizations and drawing on the emerging discourse on spirituality in organizations literature, this study provides a deeper understanding of how dynamic patterns of spirituality operate in organizations. Insights from participant observation, organizational data, and semi-structured interviews yield three key themes of organizational (...) spirituality: reflexivity, connectivity, and responsibility. Each of these themes has been found to be connected to upward spirals (inspiration, engagement, and calling) and downward spirals (incivility, silence, and fatigue). The study provides a detailed and holistic account of the individual and organizational processes through which spirituality is enacted both positively and negatively, exploring its dynamic and dualistic nature, as embodied in the fabric of everyday life and culture. (shrink)

In this paper, in answering the question why Kant didn’t think very highly of music, I argue that for Kant (i) music unlike other art forms, lends itself more easily to combination judgments involving judgments of sense, which increases the propensity to make aesthetic mistakes and is ill-suited as an activity for improving one’s taste; (ii) music expresses aesthetic ideas and presents rational ideas only by taking advantage of existing associations while other art forms do so by breaking with the (...) laws of association and creating new associations. I propose that (ii) constitutes the reason why music is not a rich source for reflection and thereby cannot stimulate the enlargement of the cognitive faculties. Given that the standard Kant uses in setting up the hierarchy of fine arts in terms of their cultivating role is the enlargement of cognitive faculties, this explains why music is placed at the bottom of his hierarchy. (shrink)

Background: The advances in science and technology increasingly lead to the appearance of ethical issues and to the complexity of care. Therefore, it is important to define the ethics position of students studying in health departments so that high quality patient care can be achieved. Objectives: The aim of this study was to examine the ethics position of the students at Shool of Health of an University in western Turkey. Methods: The study design was descriptive and cross-sectional. The study population (...) included 540 first, second, third, and fourth year students from the Departments of Nursing, Midwifery, and Rescue and Disaster Management in the 2013–2014 academic year. Data were collected with a Personal Identification Form and The Ethics Position Questionnaire. Obtained data were analyzed with Chi-square test, Confirmatory Factor Analysis, and Nested Analysis of Variance. Ethical considerations: Before conducting the research, approval was obtained from Ege University Clinical Research Ethics Committee in İzmir and written informed consent was taken from all the participants. Findings: There was no significant difference in the mean scores for the Ethics Position Questionnaire between the students in terms of years and fields of study. Although the mean scores for the subscale idealism did not differ between fields of study, the mean scores significantly differed between years of study. However, the mean scores for the subscale relativism did not differ in terms of years and fields of study. Discussion: Whether students are idealistic or relativistic in terms of ethical judgment will be effective in ethical decision-making skills during patient care. Therefore, we need to define the factors that influence students’ ethics position in the future. Conclusion: It is suggested that the courses and practices that teach students to be aware of their ethics position to create an ethical outlook can be placed in the curriculum in health schools. (shrink)

This paper applies the account developed by Susanna Siegel in The Rationality of Perception to aesthetic cases and explores the implications of such an account for aesthetic engagement as well as curatorial and exhibitionary practices. It argues that one’s prior outlook – expertise, beliefs, desires, fears, preferences, attitudes – can have both aesthetically good and bad influences on perceptual experiences, just as it can have both epistemically good and bad influences. Analysing these bad influences in cases of ‘hijacked’ aesthetic perception (...) will reveal that, unless we recognize that our perception of high-level and low-level aesthetically relevant properties is norm-governed, we will be at a loss to explain what goes wrong in these cases. Just as perception can be rational or irrational, so too can it be apt or inapt. (shrink)

The topic of imaginative resistance attracted considerable philosophical attention in recent years. Yet, with a few exceptions, no historical investigation of the phenomenon has been carried out. This paper amends this gap in the literature by constructing a Humean and a Kantian explanation. The main contributions of this historical analysis to this debate are to make room for emotions in explanations of resistance reactions and to upset the polarization between rival accounts by suggesting that our possible responses to morally flawed (...) works can vary. In some cases, we resist imagining counter‐evaluative claims due to our unwillingness to do so, and in others, due to our inability. (shrink)

Two dominant interpretations of Kant's notion of adherent beauty, the conjunctive view and the incorporation view, provide an account of how to form informed aesthetic assessments concerning artworks. According to both accounts, judgments of perfection play a crucial role in making informed, although impure, judgments of taste. These accounts only examine aesthetic responses to objects that meet or fail to meet the expectations we have regarding what they ought to be. I demonstrate that Kant's works of genius do not fall (...) within either of these categories. The distinguishing features of these works, namely, originality and exemplarity, become unrecognizable on these interpretations because originality and exemplarity lie in the work's ability to exceed one's expectations concerning its form and content. They contribute to artistic beauty through alternative transformation methods distinct from that of abstraction, namely, concept expansion and repudiation. These additional accounts of transformation lead to a rather surprising outcome: works of genius turn out to be paradigm cases where one can and indeed ought to form informed pure judgments of taste. (shrink)

Traditional aesthetic theories emphasize pleasure, while recent non-hedonistic approaches prioritize “getting it right” in aesthetic engagement. This paper critiques Dominic McIver Lopes’s and C. Thi Nguyen’s theories by arguing that correctness is neither the necessary guiding norm nor the constitutive or right motivator. Instead, I propose bias reduction—minimizing the improper influence of prior outlooks. This shift from correctness to minimizing distortion better captures aesthetic agency and allows for pluralism and radical disagreement.

Kuşak kavramı toplumun aynı zaman diliminde meydana getirdiği akran grubu olarak tanımlanmaktadır. Kuşak ayrımı konusunda yapılan çalışmalar, Z kuşağını 1995 ve sonrası doğanlar olarak belirlemektedir. Bilinçli farkındalık burada ve şimdi olana yargısız şekilde dikkatini vermek ve deneyimi olduğu gibi kabul etmektir. Yaşamın anlamı ise bireyin varoluşunun anlamı ve bir anlama yönelik arayışı olarak tanımlanmaktadır. Mâneviyat, bireyin yaşamı boyunca kutsalıanlamanın ve kutsal ile ilişki kurmanın yeni yollarını keşfettiği ruhsal bir arayış sürecidir. Teknoloji nesli olan Z kuşağında pek çok olumlu psikolojik değişken (...) ile ilişki olan yaşamda anlam bilinçli farkındalık ve mânevî kaynaklar arasındaki ilişkinin incelenmesi araştırmanın amacını oluşturmaktadır. Araştırmanın katılımcıları Akdeniz Üniversitesinde öğrenim gören bireylerden tesadüfi yöntemle seçilen 500 öğrencidir. Araştırmada bilinçli farkındalık düzeyini ölçmek üzere Brown ve Ryan tarafından geliştirilen, Özyeşil, Arslan, Kesici ve Deniz tarafından Türkçeye uyarlanan Bilinçli Farkındalık Ölçeği kullanılmıştır. Yaşamın anlamı değişkeni için ise Steger ve arkadaşları tarafından geliştirilen, Yarar tarafından Türkçeye uyarlanan Yaşamın Anlamı Ölçeği tercih edilmiştir. Son olarak mânevî kaynaklar değişkeni için Westbrook ve arkadaşları tarafından geliştirilen, Ekşi ve arkadaşları tarafından Türkçeye uyarlanan Mânevî Kaynaklar Ölçeğinden yararlanılmıştır. Verilerin istatistiksel analizi SPSS 26 ile yapılmıştır. Araştırma bulgularına göre bilinçli farkındalık, yaşamın anlamı ve mânevî kaynaklar arasında pozitif yönde anlamlı ilişki bulunmuştur. (shrink)

Kuzey Afrika’da kurulan bilâhare Endülüs bölgesini topraklarına dahil eden Murâbıtlar Devleti 448-543 yılları arasında hüküm sürmüştür. Murâbıtlar Devleti’nin temeli Kuzey Afrika’daki kabileler arasında irşad ve tebliğ faaliyetinde bulunan ve bu maksatla bir ribat kuran Mâlikî fakihi Abdullah b. Yâsîn tarafından atılmıştır. Mâlikî mezhebine mensup olan ve bu mezhebin esas alınması hususunda büyük hassasiyet gösteren Murâbıtlar Devleti emîrleri devletin kuruluş gayesine sadık kalmışlar, karar alırken fakihlere danışmışlar, onların fetvâları ve tavsiyeleri doğrultusunda devleti yönetmişlerdir. Bu durum fakihlerin tesir sahasının oldukça geniş olmasına (...) sebebiyet vermiştir. Murâbıtlar Devleti, fakihlerin bu devlette büyük bir otoriteye sahip olmaları ve bilhassa onların fetvâları ile vuku bulan hadiseler sebebiyle yıkılışından itibaren çeşitli değerlendirmelere konu olmuştur. Bu devlete son vererek bu devletin topraklarında hüküm süren Muvahhidler, müsteşrikler ve bir kısım araştırmacılar Murâbıtlar Devleti’ne tamamen olumsuz bir bakış açısıyla yaklaşmış, çeşitli ithamlarda bulunmuşlardır. Diğer taraftan bilhassa son dönemlerde bu suçlamalara cevap niteliği taşıyan çalışmalar da yapılmış, eserler ortaya konulmuştur. Bu çalışmada öncelikle Murâbıtlar Devleti’nde en önemli makam olarak kabul edilen kādılık makamını ihraz eden fakihlerin yetki ve sorumlulukları hakkında bilgi verilmiştir. Sonrasında devletin zirve döneminde hüküm sahibi olmuş Yûsuf b. Taşfîn ve Ali b. Yûsuf b. Taşfîn’in fakihlerle ilişkileri ile fakihlerin bu emîrlerin döneminde cereyan eden önemli hadise ve kararlardaki rolü ele alınmıştır. Çalışmanın son kısmında ise Murâbıtlar Devleti’nde fakihlerin konumu ve etkisi ile alakalı olarak yapılan değerlendirmelere yer verilmiştir. (shrink)

Noël Carroll proposes a generalist theory of art criticism, which essentially involves evaluations of artworks on the basis of their success value, at the cost of rendering evaluations of reception value irrelevant to criticism. In this article, I argue for a hybrid account of art criticism, which incorporates Carroll's objective model but puts Carroll-type evaluations in the service of evaluations of reception value. I argue that this hybrid model is supported by Kant's theory of taste. Hence, I not only present (...) an alternative theory of metacriticism, which has the merit of reinstating the centrality of reception value in art critics’ evaluations, but also show that, contrary to a common conception, Kant's aesthetic theory can house a fruitful account of art criticism. The benefit of this hybrid account is that, despite being essentially particularist, it should be appealing even to generalists, including Carroll. (shrink)

This article examines Bolzano’s aesthetic cognitivism. It argues that, while reminiscent of German rationalist aesthetics and hence potentially appearing rigid and outdated, Bolzano’s version of cognitivism is, in fact, highly innovative and more flexible than the cognitivism championed by the rationalists. He imports from the rationalists the idea that aesthetic appreciation and creation are rule-governed, yet does not construe rule-following and engaging in free aesthetic activities as mutually exclusive. Furthermore, thanks to his nuanced treatment of the interaction between aesthetic values (...) and other types of values, Bolzano’s aesthetic cognitivism presents a fresh alternative to contemporary versions of aesthetic cognitivism. (shrink)

In his recent article, “Beauty and Utility in Kant’s Aesthetics: The Origins of Adherent Beauty,” Robert Clewis aims to offer a fresh perspective on Kant’s views on the relation between beauty and utility. While, admittedly, a fresh approach is hard to come by, given the extensive treatment of the topic, Clewis thinks that a study of its historical context and origins might give us the needed edge. The most interesting and novel aspect of Clewis’s discussion is his detailed treatment of (...) Kant’s changing use of the term “selbstständig” (which in general means “independent,” “self-standing,” “stable,” “lasting,” “self-subsisting”). In the process of tackling the more general question as to what kind of eighteenth-century model of beauty-utility relation Kant proposes, Clewis addresses other issues, such as the seeming inconsistency between Kant’s earlier and later views on free and purpose-based beauty. As noted in the editor’s footnote of the Critique of the Power of Judgment (KU), while Kant uses the term “selbstständig,” in his precritical period to refer to “purpose-based beauty” (what he calls in the KU adherent or dependent beauty), he uses the same term to denote free beauty (independent beauty, that is to say) in the KU.1 Clewis argues that even though Kant uses the same term to refer to both dependent and independent beauty, albeit in different periods of his life, this switch in the application of the term is not caused by a change in the meaning of the term from Kant’s perspective, but a change in Kant’s views concerning the status of free beauty. I agree with Clewis that Kant did not change his mind about the meaning of the term “selbstständig.” Nevertheless, I disagree with the line Clewis pursues.I will argue that Clewis’s mistake lies in thinking that, throughout his career, Kant endorsed what he calls the “blocking-unifi cationist” view on the relation between beauty and utility (“beauty and perfection/utility are distinct concepts yet can be united or unifi ed” (2018, p. 309)). As I will show, this mistake results in an inconsistent story about Kant’s aesthetics as well as an inconsistency within Clewis’ own argument. I will try to articulate a more consistent story about the development of Kant’s ideas on aesthetics in general and his ideas on adherent beauty in particular by proposing that, contra Clewis, earlier Kant subscribed to what Clewis calls the “containment” account (beauty is a form of perfection) while the later Kant changed his mind (having given up on rationalism) and came to defend a version of “blocking-unificationist” view. (shrink)

Providing effective care to patients and making the right decisions in difficult working environments depend on moral sensitivity. Emotional intelligence and ethical sensitivity affect nursing care. This study aimed to investigate the relationship between nursing students’ emotional intelligence and ethical sensitivity levels. The research employed a descriptive-correlational design, 201 nursing students studying at a university in the Central Anatolia region, Turkey, participated in the study. Students’ ethical sensitivity was found to be significant. The nursing students received the highest score in (...) the “Interpersonal Orientation” sub-dimension of the Moral Sensitivity Scale, while their lowest score was observed in the “Experiencing ethical dilemma” sub-dimension. The SSREIT and MMSQSN total scores of the students who willingly chose the nursing department and loved their field were found to be higher. It was found that the ethical sensitivity of nursing students was at a significant level and gender, family type, having sibling and perception of economic status affected the level of ethical sensitivity. (shrink)

We add a stage to Nash’s demand game by allowing the greedier player to revise his demand if the demands are not jointly feasible. If he decides to stick to his initial demand, then the game ends and no one receives anything. If he decides to revise it down to 1-x\documentclass[12pt]{minimal} \usepackage{amsmath} \usepackage{wasysym} \usepackage{amsfonts} \usepackage{amssymb} \usepackage{amsbsy} \usepackage{mathrsfs} \usepackage{upgreek} \setlength{\oddsidemargin}{-69pt} \begin{document}$$1-x$$\end{document}, where x is his initial demand, the revised demand is implemented with certainty. The implementation probability changes linearly between these two (...) extreme cases. We derive a condition on the feasible set under which the two-stage game has a unique subgame perfect equilibrium. In this equilibrium, there is first-stage agreement on the egalitarian demands. We also study two n-player versions of the game. In either version, if the underlying bargaining problem is “divide-the-dollar,” then equal division is sustainable in a subgame perfect equilibrium if and only if the number of players is at most four. (shrink)

Objectives: This study was conducted descriptively for the purpose of determining the differences in the personal and professional values of nurses according to their generation. Methods: The study was planned according to the descriptive research method. The population of the research consisted of nurses carrying out their duties in Istanbul, and the sample consisted of 718 nurses. The number of nurses to be included in the sample was determined by stratified sampling, and the nurses to be included in the sample (...) were determined through random sampling. The data were collected using an information form, the Value Preferences Scale, Professional Value Order of Priority Scale, and the Nurses’ Professional Values Scale. Ethical considerations: Ethics committee approval for the study was received from the Ethics Committee Presidency of the I.U. Cerrahpasa Medical Faculty of Clinical Studies. The study began after the participants were informed that they could decide to withdraw from the study at any time during the data collection process. In order to use the Nurses Professional Values Scale, written permission was received from Nuray Sahin Orak. Findings: The primary value preference is social value for nurses from the Baby Boomers generation, Y and Z generations, and political value for nurses from X generation. It is the nurses from every generation who prioritized human dignity among professional values, which is follow by activation and responsibility. It is determined that a great majority of nurses from the Baby Boomers generation, X, Y, and Z generations prioritized human dignity among professional values, which was followed by the values of equality, justice, and freedom. Conclusion: These results indicate that nurses from all generations agree on the professional values required by their profession and thus carry out their duties in accordance with the ethical principles and the values of their profession. (shrink)

The article aims to analyze the legal norms that regulate the protection of the property right in the legal system of the Republic of Macedonia. In most cases, the protection of property right is realized through suits; however, our legal system provides for the possibility that the protection of property right can also be realized through the registration of immovable property rights in the respective Public Registries. Given the fact that in the Republic of North Macedonia the normative regulation of (...) property suits is not contained in a single normative act, but rather extends to several such acts, the article, based on the practice of the high courts, seeks to analyze the legal cases related to property rights that qualify as rights similar to property rights, but which enjoy legal protection provided by law. The article will mainly elaborate on the basic provisions on property protection suits contained in the Law on Ownership and other Real Rights (2001). However, in this context, the provisions on property protection that are contained in the Law on Real Estate Cadastre (2008), the Law on Contentious Procedure (2005), the Law on Securing of Claims (2007), the Law on Construction Land (2008), etc., will also be taken into consideration. (shrink)

The aim of this study is to explore the role and the importance of the notary service in the process of dejudicialization of the judicial-civil protection. In this context, this paper first of all attempts to examine the extent to which the issues from the traditional competence of the court have been transferred to notary publics and the possibilities of further extension of this transfer. The judicial framework for the transfer of these issues from the court competences to that of (...) notary publics has been decided by the Law on Non-Litigious Procedure. In supporting this law, the notary publics undertook the realization of a series of activities in this field, namely in the field of inheritance. In this respect, the idea of this paper was to try to identify other judicial issues that could perhaps be entrusted to the notary publics in the future, by carrying out a judicial-political assessment of the public interest to transfer the resolution of certain issues to notary publics′ competences with the aim of facilitating the judicial circulation and increasing judicial security. (shrink)

This research article analyzes the right of disposal of marital property in relation to the undertaking of those legal actions that imply the highest authorizations that legal subjects can have over things. Having in consideration the fact that according to the legislation in the Republic of Macedonia, marital property is joint as are the authorizations of spouses over their joint items, it is important to determine the extent of the disposal, i.e. who disposes of the items of the joint property (...) and to what extent. Referring to the normative framework, which regulates disposal relations of spouses, the article emphasizes the concept and importance of the authorization of disposal of things, through legal activities. In this context, the article tends to draw a divisive line between the administration with the joint item, referring to continuative actions and measures and the disposal of the thing, which is not continuative but, due to legal consequences it causes, has great importance in practice, and as a result, enjoys greater attention in legislators in terms of its limitation compared to the acts of administration with joint items in marriage. (shrink)