The purpose of this study is to examine the statements of Ibn al-ʿArabî regarding religions and beliefs through the perspectives of William Chittick and Reza Shah-Kazemi comparatively. Even though his expressions are occasionally elaborated in the light of the theory of the religious pluralism based on Western-Christian thought, by considering the universal message of the Qur’ān Chittick and Shah-Kazemi identify these expressions with “universalism.” This universalist approach bases on the distinction between “ontological will” and “religious will,” and “submission” which is (...) the substance of the term “islam.” While Chittick and Shah-Kazemi agree on issues mostly, it is possible to see that in some sense they differ from each other in their departure points and results. From this perspective, it is going to be seen that Ibn al-ʿArabî’s expressions encompass both the divine religions and other religions which do not have a revelation. To examine Ibn al-ʿArabî’s expressions by taking into account the propositions of the religious pluralism will be helpful to comprehend his outlook on the Qur’ān and the Prophet Muhammad. (shrink)

İstanbul’un fethinden sonra Avrupalı Hıristiyan güçler, Haçlı Seferi hazırlıklarına başlamış ve bunun için Roma-Germen İmparatorluğu ve Papalık eliyle toplantılar ve kongreler gerçekleştirmişlerdir. Toplantıların haricinde bir birlik çağrısı için Avrupa’nın ilk matbaası olan Gutenberg Matbaasında “Türklere Karşı Hıristiyanlara Bir Uyarı” adıyla dokuz sayfalık bir kitapçık basılmıştır. Yüzlerce yıl varlığından haberdar olunmayan bu tek nüshalık eser, 19. yüzyılda “Türk Takvimi” adıyla ve Avrupa’nın ilk matbu takvimi olma iddiasıyla gün yüzüne çıkartılmıştır. Bu çalışma kapsamında incelenen nüshaya Münih Dijital Kütüphanesi üzerinden ulaşılmıştır. Eserle ilgili (...) ikincil çalışmalar için Avrupa’daki dijital kütüphaneler ve uluslararası veri tabanları taranmıştır. Bu yöntemle elde edilemeyen bir kısım eserler ise Türkiye’deki çeşitli üniversite kütüphanelerinden temin edilmiştir. Bu çalışmada söz konusu takvimin açık bir propaganda metni olduğu görülmüştür. Gerek dönemin Hıristiyan devlet adamları gerekse Avrupa Hıristiyan toplumu takvimin hedef kitlesi, Müslümanlar / Türkler de takvimdeki düşman kabul edilen taraflardır. Dolayısıyla söz konusu takvim dinî referanslar üzerinden kurgulanmış, on iki havariye atfen on iki ay üzerinden bir metin oluşturulmuştur. Her bir ayda Hıristiyanlar için kutsal kabul edilen azizlerin isimleri zikredilerek söz konusu propagandanın etkisi artırılmaya çalışılmıştır. Azizlerin bir kısmının Anadolu coğrafyasından seçilmesi, Müslüman topraklarının dinî köken temellendirmesi üzerinden meşru hedef haline getirme çabası olarak değerlendirilmektedir. Bir Haçlı seferi çağrısı olan bu takvimde başta Roma Germen İmparatorluğu olmak üzere, İngiltere, Fransa, Macaristan, Burgonya, Kastilya, Danimarka, İsveç, Norveç, Polonya, Venedik, Napoli ve Aragon gibi Avrupa’nın etkili tüm Hıristiyan güçlerine yönelik hitaplar bulunmaktadır. Ancak çağrının merkezinde imparator, onun hâkimiyet kurduğu bölgeler ve tebaası olan Alman toplumu yer almaktadır. Doğrudan muhatap alınan halkların başında ise Almanlar bulunmaktadır. Zira takvim hem Alman coğrafyasında hem de Alman dilinde basılmıştır. Almanlar dışında Balkan ülkelerindeki Ragusalılar, Arnavutlar, Bulgarlar, Dalmaçyalılar, Kosovalılar ve Slavlar da bu birliğe davet edilerek, Osmanlı bünyesinde olan veya sınırında yaşayan bu halkların harekete geçmeleri sağlanmaya çalışılmıştır. Üzerine sınırlı sayıda çalışma bulunan “Türk Takvimi”, Türkçe literatürde sadece Türkçeye tercüme edilen bir eserde yer almış, hakkında herhangi bir çalışmaya rastlanmamıştır. Bu çalışmayla, söz konusu eserin oluşum sürecinin ortaya konması, bu eserin Avrupa’nın ilk matbu kitabı olduğu tezinin işlenmesi, eserin tahlili ve dönemi inceleyen araştırmacıların bu takvimin varlığından haberdar edilmesi amaçlanmıştır. Metinde Hıristiyan toplum tarafından kabul gören başat öğelerin özellikle seçilmiş olmasından dolayı, söz konusu hususlar da çalışmamızda dinî referans kaynakları üzerinden tek tek tespit edilerek yorumlanmıştır. (shrink)

Felsefe tarihi, Heidegger’e göre, varlık sorusu etrafında inşa edilmiştir. Büyük filozofların neredeyse tamamı yüzeydeki tüm farklılıklara rağmen esasında bu ontolojik soruyla ilgilenmişlerdir. Bununla birlikte özellikle özgün düşünce geleneğinde bir kırılmanın yaşandığı Platon’la birlikte “varlık sorusu”, gitgide sahihliğinden uzaklaşmış ve Descartes’ın modern felsefenin de başlangıcı olmak bakımından tepe noktasını oluşturduğu bir çizgide, özne ile nesnenin karşılıklı konumlandırılarak yorumlandığı bir epistemolojik soru haline dönüşmüştür. Epistemolojik yaklaşımın öne çıkan özelliği, özne-nesne ilişkisinde bilginin koşullarını belirleyerek öznenin bilme sınırlarını saptamaya çalışmaktır. Bu yaklaşımda nesne özneye (...) aşkındır; dolayısıyla öznenin nesneyi bilmesi ancak kendinden yola çıkmasıyla olanaklıdır; çünkü öznenin kendisine ilişkin bilgisi doğrudan gerçekleşen, içkin bir bilgidir. Dolayısıyla bu yaklaşımdaki temel varsayım, özne ile nesnenin birbirini dışladığı, nesnenin özneye tâbi kılındığı ikili bir dünya varsayımıdır ve bu varsayımda ortaya çıkan karakteristik sorun, dış dünyanın varlığının kanıtlanması/bilinmesi sorunudur. Sonuç olarak bu makalede Heidegger’in bu problemi “varlık sorusu” bağlamında nasıl bir çözüme kavuşturduğu gösterilmeye çalışılacaktır. (shrink)

ABSTRACT Aesthetic autonomism is standardly defined as the view that the aesthetic value of an artwork in no way depends on its moral value, and hence that considerations about the latter are irrelevant to aesthetic evaluation. However, it has recently been argued that definitions along these lines involve certain flaws and that autonomism should be characterized instead as the view that it is rationally permissible not to adjust one’s initial aesthetic judgment about a work in light of how one evaluates (...) it morally. This paper argues that this proposal is seriously misguided in three central respects: its focus on evaluative adjustments is objectionably narrow and ignores other forms of evaluative conduct; its appeal to rationality misconstrues the core commitments of non-autonomists; and its permissivist character results in a distortion of what is at stake in the debate about the autonomy of the aesthetic. (shrink)

In this article, Spain’s system of autonomous communities as a model of regionalisation in terms of subnational integration is analysed regarding its historical background, legal framework, and political context. Regionalism is examined with special emphasis on Bask nationalism and is also discussed with reference to the recent independence movement taking place in Catalonia. The contribution of the European Union’s encouragement of regional self-government to the development of regional democracy in Spain is stated in the mentioned as well. Regionalisation in Spain (...) is important as the discussion on 2017 independence referendum in Catalonia continues to be relevant. Being within unitary state level the regionalised state model strengthened the integration of the historical nationalities/regions with Spain and soothed the influence of the separatist movements; however, with the recent rally of Catalan nationalism this model became a controversial topic. (shrink)

Plague is one of the leading epidemic diseases affecting large masses in the history of humanity. The plague, which caused the death of millions of people, the evacuation of settlements and political, economic and cultural changes for centuries, also deeply affected the Ottoman Empire. As epidemics spread across the country, they scare and traumatize societies. As a matter of fact, the epidemic seen in a big city spreads in a short time both at the point of discourse and disease. This (...) spread rate is slower when seen in the countryside. In addition to the efforts made by the state against the epidemic or the attempts of doctors to eliminate the disease, the diversity of the society's reactions increased and had effective consequences on behaviors. In this study, the epidemics that emerged in the Ottoman Empire between the 17th and 19th centuries were emphasized. First of all, the dates of occurrence of the disease are given in order to determine how often such a disaster occurs. The subject will be examined under sub-headings such as religion-based surrender, quarantine practices and reactions to this practice, funeral procedures and attitudes towards the state during epidemics. Within the framework of these titles, the effect of taun in Ottoman society and the reaction of the people to the epidemic will be measured. These issues will be investigated by referring to the memoirs and chronicles, especially the works of the travelers who were the living witnesses of the period. Thus, it is aimed to reveal the reactions and behaviors given in the past periods in the epidemics, which are also considered as major disasters. Finally, it is thought that this study will provide historical and sociological data for the academic community investigating the reactions shown in similar epidemic disasters that have been experienced / likely to be experienced in our century. (shrink)

Introduction -- Unintended consequences -- The origin of money -- Segregation -- The invisible hand -- The origin of money reconsidered -- Models and representation -- Game theory and conventions -- Conclusion.

Considerable methodological difficulties abound in neuroimaging, and several philosophers of science have recently called into question the potential of neuroimaging studies to contribute to our knowledge of human cognition. These skeptical accounts suggest that functional hypotheses are underdetermined by neuroimaging data. I apply Mayo’s error-statistical account to clarify the evidential import of neuroimaging data and the kinds of inferences it can reliably support. Thus, we can answer the question “What can we reliably learn from neuroimaging?” and make sense of how (...) this knowledge can contribute to novel construals of cognition. (shrink)

According to Fine’s famous take on the infamous McTaggartian paradox, realism about tensed facts is incompatible with the joint acceptence of three very general and seemingly plausible theses about reality. However, Correia and Rosenkranz have recently objected that Fine’s argument depends on a crucial assumption about the nature of tensed facts; once that assumption is given up, they claim, realists can endorse the theses in question without further ado. They also argue that their novel version of tense realism, called dynamic (...) absolutism, is to be preferred over its rivals. I argue in this paper that dynamic absolutism does not constitute a genuine alternative for realists about tense. (shrink)

Recent research in global literature, with a focus on non-Anglophone and non-European literatures and cultures, has sparked a growing interest in utopian and dystopian narratives. These narratives present alternative world scenarios that unfold in both the present and the future. Amidst the escalating impact of the climate crisis in the Anthropocene, the complex issue of migration, and the aftermath of the COVID-19 pandemic, speculative fiction in the Mediterranean region captures the fears, aspirations, and dreams of individuals concerning both the present (...) and the future. Over the last three decades, authors in contemporary Türkiye have increasingly produced utopian and dystopian works. These speculative works exhibit a heightened focus on ecological breakdown, political polarization, gender roles, and the exercise of power. Ça_ğ_rı Akta_ş_'s _Toprak Palas_ (_Underground Station_, 2018), a representative work of speculative fiction in contemporary Turkish literature, carries both utopian and dystopian undertones as it investigates the pressing challenges of Rahim, Akta_ş_'s finely textured underground city. Through its open-ended structure, the narrative galvanizes readers into action, urging an expedited process of transformation toward a different future. (shrink)

Three new versions of Wason’s 2-4-6 rule discovery task incorporating error rates or feedback of uncertainty reduction, inspired by the error-statistical account in philosophy of science, were employed. In experiments 1 and 2, participants were instructed that some experimenter feedback would be erroneous (control was original 2-4-6 without error). The results showed that performance was impaired when there was probabilistic error. In experiment 3, participants were given uncertainty reduction feedback as they generated different number triples and the negative effects of (...) probabilistic error were not observed. These findings are informative not only about rule discovery tasks in general but also about contexts of inference under uncertainty. (shrink)

Contemporary scholarship on speculative fiction has increased in Europe and the United States substantially in recent years. An upsurge in the number of speculative literary works and cinematic adaptations has played an instrumental role in this growing interest. Turkish writers have also joined this trend since they are now writing more speculative fiction. The aim of this study is therefore to present an overview of speculative fiction studies in Turkey and to introduce speculative fiction in Turkish literature from the second (...) part of the nineteenth century until the present day. Such a projection will acquaint scholars with scholarship on speculative fiction and relevant literary production in Turkey. This critical survey hopes to pique international scholarly curiosity about the Turkish tradition of speculative fiction and to inspire a revitalization of relevant scholarship in Turkey. (shrink)

More’s Utopia has been translated a number of times into Turkish and continues to be translated as a classical, significant text. It is taught academically in disciplines such as political science, philosophy, history, sociology, and literature as part of the curriculum for both undergraduate and graduate university levels. In addition to responding to academic demand, different publishing houses continue publishing the novel in the interest of the general reader. Most of the translations are based on English editions such as Ralph (...) Robinson’s translation, Gilbert Burnet’s translation, Paul Turner’s translation, and the Everyman’s Library version. The Turkish translations... (shrink)

Ruchkin et al. use brain-activity data from healthy subjects to assess the physiological validity of a cognitive working memory model and to propose modifications. The conclusions drawn from this data are interesting and plausible, but they have limitations. Much of what is known about the neural mechanisms of working memory comes from single neuron recordings in animals, and it is currently not fully understood how these translate to scalp recordings of EEG.

İslam düşüncesini oluşturan disiplinler genel olarak felsefe, kelam ve tasavvuf diye bilinir. Bunlar içinde de epistemolojik olarak felsefe ve kelam aklı öncelerken tasavvuf sezgiyi daha değerli görür. Bu eser İslam düşüncesini oluşturan disiplinler arasında yaşanan bazı anlaşmazlıklara işaret etmektedir. Özellikle de tasavvufun akla yönelik olumsuz tutumunun önemli mutasavvıflara referansla izah edildiğini görmekteyiz. Bu nedenle, değerlendirmesini yaptığımız bu kitap, tasavvuf ve kelam/felsefe alanlarına epistemoloji bağlamında ilgi duyanların faydalanacağı bir eserdir.

Ikhwān al- ṣ afā’ are one of the most significant groups of authors of Islamic thought. Their teachings became influential where philosophy and Sufism and reason and intuition came together. Ikhwān al- ṣ afā’ adopted Neoplatonic philosophy to Islamic thought and affected the course of events and developments of Islamic philosophy and Sufism. Nevertheless, some researchers claim to have Ikhwān al- ṣ afā’ evaluated issues superficially and not had original ideas and approaches. However, the fact that Ikhwān al- ṣ afā’ (...) throughout their thoughts constituted a consistent relationship between cosmology and epistemology is a valuable success. This article aims to examine how Ikhwān al- ṣ afā’ approached their concept of reason (al- ʿ aql). It is possible to evaluate the concept, reason, in the contexts of cosmology, morality, and epistemology. Ikhw ā n al- ṣ afā’ also used this concept carefully and consistently by taking those contexts into consideration. Reason, which refers to an important communication channel between God and human beings, is the most human side of the soul. At the end of this research, we reached the conclusion that Ikhwān al- ṣ afā’ accept even the intuition and revelation as rational activities. (shrink)

It has been argued recently that one major difficulty facing the A-theory of time consists in the view’s failure to provide a satisfactory account of the passage of time. Critics have objected that this particular charge is premised on an unduly strong conception of temporal passage, and that the argument does not go through on alternative, less demanding conceptions of passage. The resulting dialectical stalemate threatens to prove intractable, given the notorious elusiveness of the notion of temporal passage. Here I (...) argue that there is progress to be made in this regard. The argument from passage takes issue with a certain feature of the standard versions of the A-theory that is in fact problematic independently of worries about temporal passage. To illustrate this, I present a new argument, the argument from comprehensiveness, which demonstrates that the standard A-theoretic account of temporal reality is inadequate, even if it is granted that it can accommodate passage. (shrink)

Recently, growing numbers of interns, apprentices, and volunteers are being recruited to work seasonally on ecologically oriented and organic farms across the global north. To date, there has been very little research examining these emergent forms of non-waged work. In this paper, we analyze the relationships between non-waged agricultural work and the economic circumstances of small- to medium-size farms and the non-economic ambitions of farm operators. We do so through a quantitative and qualitative analysis of farmers’ responses to two surveys (...) we conducted of farmers using non-waged workers in Ontario, Canada. We situate our analysis within debates on the agrarian question, which we contend requires an account for both the economic and non-economic dimensions of new forms of non-waged work on farms. We suggest that many ecologically oriented farm operators are struggling financially and report low gross on-farm revenues and personal incomes. We argue that in addition to relying on off-farm incomes and self-exploitation, many farms are managing to persist in a challenging economic climate through their use of intern, apprentice, and volunteer labor. However, we also suggest that the growth of non-waged work on farms is not simply being driven by economic processes but also a series of non-economic relationships focused on non-institutional farmer training, the pursuit of sustainability, and social movement building. We suggest, the “economic” and “non-economic” dimensions of internships, apprenticeships, and forms of volunteerism sit uneasily alongside of one another, generating questions about the politics, ethics, and sustainability of non-waged work and ecological farming. (shrink)

Repetitions (takrārs), which in the dictionary means ‘the repetition of something one after the other and its renewal in terms of wording and meaning’, are one of the most basic stylistic, address and textual structure features of the Qur’ān and at the same time one of the structural problems that have troubled the commentators. Repetitive nouns, verbs and letters in many verses, as well as sentences and phrases that sound like rhymes are of this kind. Although some of the benefits (...) of repetitions in the Qur’ān have been described in our tradition, it has also been stated by some that this is tiresome for a good and faṣīh word, far from any benefit, one of the disasters and defects of words that do not correspond to a mūciz word. At the same time, it has also been suggested that this is one of the things that indicate the corruption and weakness of the Qur’ānic naẓm and the existence of confusion in its naẓm. For this reason, literary scholars, linguists and commentators have considered the absence of repetition in phrases as one of the conditions of its feṣāhat (eloquence). In addition to all these, some in our tradition have treated these repetitive expressions not as a problem, but as a divine, transcendental style, and have sought a wisdom, a literary wit and a secret related to meaning. On the contrary, some have argued that the Qur’ān was revealed in the patterns of language use of the Arabs of that period, that the divine meaning and message was formed according to the speech patterns and styles of their words, advice and addresses, that the similarities of the patterns repeated in the Qur’ān were also found in their poetry, and for this reason, they associated the repetitions with the customs and habits of language use and literary tastes of the Arabs of the Hijāz region in daily speech and types of literature. Therefore, as some scholars in our tradition have argued, are these repetitions really a defect of expression, an artistic beauty? or structures that the Arabs of the nuzūl period did not know, were not familiar with, and did not hear, and that contain various subtleties of meaning? or on the contrary, are these expression patterns that were present and well-known in daily speech patterns and uses, in the literary genres of the Arabs of that day, and that were formed and manifested within the framework of their linguistic customs and traditions and literary tastes? İn this article, within the framework of these questions and problems, the relationship of the repetitions in the Qur’ān with the language usage customs, literary tastes, and linguistic cultural anthropological structures of the Arabs of the period of its revelation is examined. Therefore, as a result of this research, which is thought to be different from the existing academic studies, original and authentic, and the literature review method is used, ıt is clearly understood that the repetitions in the Qur’ān are ‘expressive structures related to the literary tastes, linguistic customs and traditions of the Arabs of the nuzūl period’ in terms of address/textual structure. (shrink)

One of the most basic stylistic characteristics of the Qur’ān is the agree-ment between syllables, sounds, lines and rhymes repeated at the end of the verses and give the same harmony. The question/problem “Are these words that have pleasant melodic structures and superior arts something that the Arabs of the 7th century Hejaz Region did not know, were not familiar with and did not hear, or are they expressions that existed in oral and literary types in their daily vocabulary formed (...) and embodied within the framework of well-known lexical customs and literary tastes?” is discussed in this article. For this purpose, the study examines the seciʿ and rhyming word structures in the verbal and literary discourses of the Jahiliya period Arabs. Then, based on the data in the ancient Islamic Literature, it examines the dialectical relationship of the melodic structures at the end of the verses of the Qur’ān with the characteristics of the seciʿ and rhyming literary products in the poems of the Arab poets of ignorance, and for the choice that the Arab society made it a custom and habit at that time to observe at the end of the words, and whether some rules of comparison of the language were abandoned or not. Of course, although the dialectical relationship between the seciʿ expression structures of the Qur’ān and the literary tastes of the Arabs of that period was addressed in the former literature with a weak and feeble voice between the lines, unfortunately, this has not been examined in modern studies yet. For this reason, we hope that the present study, which we think is original and authentic, will contribute to this field and as a result of the study, in which the literature review method was used, whether the harmonious, rhythmic, melodic sound and meter structures of the Qur’ān at the end of the verses are related to the literary tastes, lexical customs and traditions of the 7th century Arabs, or rather, these expressions were unknown to the Arabs of that day, will be uncovered along with the question whether it existed in a wonderful, transcendent and transcendent language and style that they were not familiar with, or in a local, regional, cultural anthropological nature that was compatible and agreeable with their tastes and expectations in that time. (shrink)

This paper discusses the epistemic import of highly abstract and simplified theoretical models using Thomas Schelling’s checkerboard model as an example. We argue that the epistemic contribution of theoretical models can be better understood in the context of a cluster of models relevant to the explanatory task at hand. The central claim of the paper is that theoretical models make better sense in the context of a menu of possible explanations. In order to justify this claim, we introduce a distinction (...) between causal scenarios and causal mechanism schemes. These conceptual tools help us to articulate the basis for modelers’ intuitive confidence that their models make an important epistemic contribution. By focusing on the role of the menu of possible explanations in the evaluation of explanatory hypotheses, it is possible to understand how a causal mechanism scheme can improve our explanatory understanding even in cases where it does not describe the actual cause of a particular phenomenon. (shrink)

This article aims to study Sufism (taṣawwuf) and inspiration (ilhâm), which is the main means of the mystical knowledge, in the thought of Ibn Taymiyya who is known generally as an exponent of a tradition grounded on the understanding of Salaf. He is considered by majority to be a rigid opponent of Sufism because of his unconventional interpretations of Sufi terminology. Also, since Ibn Taymiyya constantly offers the Qur’ān, ḥadīth, and the opinions of Salaf as the base of religious knowledge, (...) the idea that he does not lean toward inspirational and rational knowledge and he does not give a place for them in his epistemology came out and has grown in the course of time. As a result of our research, however, we realize Ibn Taymiyya admits the epistemological value of inspiration along with Sufism conditionally. While he divides Sufism into Early and Later periods, he examines inspiration in the context of knowledge (bâb al-ʿilm) which is considered to be a subcategory of supernatural events. Ibn Taymiyya, who believes that inspirational knowledge must be tested by means of the Qur’ān, Sunna, and the opinions of Salaf, without rejecting its reality, assesses the subject matter in detail through his own criteria. Therefore, this article, in which the subject is elaborated critically and descriptively, focuses on the approach of Ibn Taymiyya to Sufism and inspiration that is the basic element of Sufi knowledge. (shrink)

Facing increased competition, universities are driven to project a positive image to their internal and external stakeholders. Therefore some of these institutions have begun to develop and implement corporate identity programs as part of their corporate strategies. This study describes a Turkish higher education institution’s social responsibility initiatives. Along with this example, the study also analyzes a specific case using concepts from the Corporate Identity and Corporate Social Responsibility literature. The motives leading the university to manage its corporate identity, the (...) social responsibility initiatives in the local and national communities, and the possible benefits of these initiatives for the parties involved are all identified. The major finding is that philanthropy is one of the main elements of Istanbul Bilgi University’s corporate identity program and that the university has altruistic motives for its social responsibility initiatives. (shrink)

This thesis explores the epistemology and theology of a Sufi theorist Ibn al-ʿ Arabī (d. 1240) and one of the most controversial Muslim scholars Ibn Taymiyya (d. 1328) comparatively. Although scholars have long emphasized the differences between these two influential and significant figures, the purpose of this thesis is to focus on their potential similarities. The present work at the outset shows that both Ibn al-ʿ Arabī and Ibn Taymiyya regard revelation, the human intellect, and inspiration – unveiling (ilhām – (...) kashf) to be the main epistemological means for acquiring religious knowledge. However, they differ over the relative value of these means or tools. Both Ibn al-ʿ Arabī and Ibn Taymiyya place revelation at the top of the hierarchy, but after that Ibn al-ʿ Arabī places inspiration – unveiling ahead of reason while Ibn Taymiyya reverses the order. The other main subject elaborated in this thesis is the theological issue of the divine names and attributes. This subject is connected to many other theological problems, and both Ibn al-ʿ Arabī and Ibn Taymiyya pay considerable attention to it. Just as many similar approaches, ideas, and interpretations may be seen concerning their epistemological stances, it is possible to see similarities in their theological positions although there are crucial distinctions as well. The unique way of finding out this similarity is to keep in mind the existence of the duality found in the thought and expression of Ibn al-ʿ Arabī. Briefly, the main finding of the thesis is that Ibn al-ʿ Arabī and Ibn Taymiyya are more similar in their epistemologies and theologies than many scholars have thought. They are benefitting from the same epistemological means while putting them in different order. Also, they share similar theological points concerning the divine names and attributes, creation, the divine will, and the incomparability of God while expressing them through different conceptions and styles. (shrink)

Facing increased competition, universities are driven to project a positive image to their internal and external stakeholders. Therefore some of these institutions have begun to develop and implement corporate identity programs as part of their corporate strategies. This study describes a Turkish higher education institution’s social responsibility initiatives. Along with this example, the study also analyzes a specific case using concepts from the Corporate Identity and Corporate Social Responsibility literature. The motives leading the university to manage its corporate identity, the (...) social responsibility initiatives in the local and national communities, and the possible benefits of these initiatives for the parties involved are all identified. The major finding is that philanthropy is one of the main elements of Istanbul Bilgi University’s corporate identity program and that the university has altruistic motives for its social responsibility initiatives. (shrink)

In Economics Rules, Dani Rodrik (2015) argues that what makes economics powerful despite the limitations of each and every model is its diversity of models. Rodrik suggests that the diversity of models in economics improves its explanatory capacities, but he does not fully explain how. I offer a clearer picture of how models relate to explanations of particular economic facts or events, and suggest that the diversity of models is a means to better economic explanations.