Background Nurses provide care to meet the complex needs of patients in the increasing workload in the health system and are at risk of compassion fatigue. The concept of compassion fatigue has begun drawing attention in the last decade, as it negatively affects nurses' physical and mental health, job performance and satisfaction, and therefore patient care quality. Objectives This study was to examine compassion fatigue and predictive factors in paediatric surgery nurses. Participants and research context The study was cross-sectional, predictive (...) and quantitative. It was conducted with the 135 paediatric surgery nurses. The data were sent to the email addresses of the members via Google Survey. Research data were collected with the Nurse Information Form, Compassion Fatigue Scale, Life Satisfaction Scale and Multidimensional Perceived Social Support Scale. Ethical considerations After obtaining the approval of the University’s ethics committee, the study was carried out after obtaining participants’ informed written and verbal consent. Results There was a difference between the level of compassion fatigue according to the paediatric surgery unit that worked the longest and the thought of changing their profession. Burn unit nurses and nurses who were considering changing professions have higher compassion fatigue scores. When the predictors of compassion fatigue were examined, the thought of changing the nursing profession and life satisfaction were significant predictors of compassion fatigue. The thought of changing the nursing profession and life satisfaction explained 22% of compassion fatigue. The same variables and the longest working period of the paediatric surgery unit were the estimators of the level of occupational burnout; explaining 29% of occupational burnout. Conclusions Compassion fatigue, life satisfaction and perceived social support of paediatric surgery nurses are moderate. Compassion fatigue is affected by working time, the thought of changing the profession, life satisfaction and perceived social support. (shrink)

On December 7,1999, a divided Oklahoma Supreme Court held in Nealis v. Baird that a claim may be brought under Oklahoma's wrongful death statute on behalf of a nonviable fetus born alive. The decision represents a departure from the traditional notion that “viability”—the ability of a fetus to sustain life outside the womb with or without medical assistance—is the standard for wrongful death recovery. In replacing the “viability” standard with a “live birth” standard, the majority maintained that live birth is (...) the “unassailable point at which legal rights must be said to attach to the human person. “ By holding a nonviable fetus a legal “person” for the purpose of a wrongful death claim, the court's decision emphasizes the limited application of the United States Supreme Court's holding in Roe v. Wade that a fetus is not a person for the purposes of the Fourteenth Amendment. (shrink)

PREFACE WORD -/- Hilmi Ziya Ülken was born and educated in Istanbul during the last period of the Ottoman Empire and worked in many fields of the intellectual life of the newly established Republic. Although he was interested in many fields of social sciences, he gained fame in the fields of Turkish thought and Islamic philosophy, and undertook important tasks in revealing and introducing medieval Islamic thinkers and post-Tanzimat Turkish thought. Again, due to his deep knowledge of Eastern and Western (...) philosophies, he was a thinker who made comparative studies and revealed the similarities and differences in both cultures. Apart from philosophy, which is his main field of interest, he also wrote works in the fields of sociology, anthropology, logic, history, novels, poetry, painting, miniature painting and even calligraphy. Ülken served as a bridge to the disconnect in our culture due to the Alphabet Revolution through the works he wrote and the students he trained. He made great contributions to Turkish-Islamic thought with his maturity period works, especially when he was a faculty member in the field of systematic philosophy at Ankara University Faculty of Theology. The philosophy of being, which constitutes the main axis of our study, is intertwined with metaphysics and ontology. Metaphysics, which deals with the question of "what being is", and ontology, which seeks to answer the question of "what kind of the same things exist in essence", are closely related; in fact, it is almost impossible to separate these two fields. Metaphysics, or the philosophy of being, is the most important and yet the most problematic field of philosophy. This is because throughout the history of philosophy there are many philosophers who do not see metaphysics as a field of philosophy. Especially in the Enlightenment period, metaphysics was seen as unobservable and incapable of meaningful discourse because it included topics such as God, the soul and universals. Some positivist thinkers even saw metaphysics as a continuation of animist discourse, the biggest obstacle to progress and Enlightenment, and criticized it severely. As a continuation of this understanding, metaphysics has been viewed negatively in our country since the early years of the Republic, and some philosophers have ignored an important field of philosophy by saying, "Metaphysics is not philosophy; philosophy is not metaphysics." In fact, in contemporary Western philosophy, Heidegger, Heidegger, Heidegger, Heidegger, Heidegger, Heidegger, Heidegger, Heidegger, Heidegger, Heidegger, Heidegger. In fact, in contemporary Western philosophy, philosophers such as Heidegger (1889-1976), Sartre (1905-1980) and Merleau-Ponty (1908-1961) attempted to demolish metaphysics in order to solve the problem of existence, but in doing so they themselves had to do metaphysics. When we ignore metaphysics, we ignore an important field of philosophy and an important function of the philosopher. Because in the pithy words of Ibn Rushd (1126-1198), "Man is a being who does metaphysics." Again, according to the Andalusian philosopher Ibn Bâjce (1077-1139), a virtuous society is one that emphasizes the metaphysical dimension of human beings. Although Ülken grew up in a period when metaphysics was viewed negatively, he wrote many works in this field and attached great importance to metaphysics. In fact, one of his first works was Metaphysics (1928), which is important in this respect. In addition, one of his mature works, Being and Becoming (1968), which is a summary of his philosophy, also shows the importance he attached to metaphysics. Ülken attached great importance to the philosophy of being (ontology) in his philosophical studies. He even wrote on this subject in his Felsefe Dersleri: Bilgi ve Vücûd Nazariyeleri (Metafizik) (Philosophy Lectures: Knowledge and Body Theory -Metaphysics) (1928), Aşk Ahlâkı (Love Ethics) (1931), İnsanî Vatanperverlik (Humanitarian Patriotism) (1933), and Varlık ve Oluş (Being and Becoming) (1968). These works on ontology are among the first publications in his field in Turkish. According to him, the basic subject of philosophy is existence. Other fields should be built on this philosophy. During our study, the most important problem was the change in Ülken's thought between his works. We also encountered difficulties such as the scattered nature of his works, the lack of a systematic system, the lack of methodological sensitivity in footnotes and citations, and the use of some terms in their original form instead of their Turkish equivalents. (shrink)

ABSTRACT Philosophy of Enlightenment and Political Conservatism This study aims at giving an explanatory understanding of conservativism in regard to the philosophy of politics, and at discussing its place and future within our historical period. This study asserts that conservative philosophy of politics came about as a reaction against continental enlightenment, and became a political stance within French Revolution. This artical mainly considers the formation of conservative theory, and the relation between conservativism and the philosophy of enlightenment. Moreover, reactions to (...) the philosophy of enlightenment arisen by religious, romantic and conservative thinkers have also been mentioned. Within the history of western thought, political conservativism emphasizes a serious tradition of thought, assumed to bear a rich philosophical heredity. Moreover, among modern philosophies of politics, it also stresses a highly comprehensive doctrine, and a philosophy of politics which has completely marked our historical period. Keywords: Conservativism, Philosophy of Enlightenment, Edmund Burke, French Revolution. (shrink)

A genealogy of the relationship between Islam and knowledge focusing on the Muslim West and, in particular, Algeria explains the current chaos within Muslim societies. The West, on its side, has difficulties understanding a cultural tradition which differs from its own. Islam did develop an aptitude for knowledge that put into play ‘different intellectual modalities, among which were dialectic argument, intuition and controversy’. However, ‘the accession to knowledge is shown by assent’. A long tradition of debate and controversy drew to (...) a close and was abandoned in favour of the exercise of authoritative and absolute power. Intellectual life in the region suffered notably from the successive departures of the elite, at the end of the Ottoman Empire, at the onset of the colonial period and upon independence. Colonialism founded a new system born of different traditions and entailed the breaking up of traditional scholastic institutions. After Independence, fewer and fewer interlocutors were capable of undertaking a reasoned critique of the West. ‘Mistrust with regard to the West’ translated into a ‘refusal even of controversy’. It is a vicious circle that can be broken only through a minimum of democracy. (shrink)

1. Empirisme positivisme : deux philosophes anthropologiques des limites et du devenir -- L'homme des origines -- Fétichisme et dysharmonie avec le monde -- La tension instinctive au connaître -- Contrer la mort : action et réussite : l'homme chasseur et l'homme prévoyant -- Histoire : " probabilitaire " ou science de l'histoire -- Périodisation et quête de la causalité -- Promesse ou loi -- Les discontinuités de l'histoire -- La rupture du loyalisme : partialité et universalité -- Comte ou (...) la double rupture : épistémologique et Historique -- 2. Certitudes et pensée causale -- Un ordre causal déstabilisé et ses fondements -- Malebranche et la ruine de la causalité naturelle -- Attraction newtonienne et connexions causales -- Causalité : certitudes et fictions -- Similitude, succession, inférence et loi -- 3. Passions, morale et raison -- La dynamique des passions -- De l'orgueil et de l'humilité -- Physiologie, penchants et sentiments -- Raison, passion et obligation morale -- Affectivité, individualité, sociabilité et synthèse -- 4. Société, politique et religion -- Politique, lois et moeurs -- Politique est-elle une science ? -- Religion et politique -- Le positivisme n'est pas un emnirisme. (shrink)

Il est indéniable que Comte a été influencé par Hume depuis sa jeunesse, l'influence de Comte sur Hume se manifeste de façon claire dans un article de 1819 intitulé "Séparation générale entre les opinions et les désirs" qui se trouve dans les Ecrits de jeunesse (1819-1828), et nous voyons aussi que Hume ressurgit à la fin du Système de politique positive (1851-1854), texte dans lequel Auguste Comte affirme qu'il appartient à l'école de Hume. Nous avons deux philosophies anthropologiques qui établissent (...) les fondements d'une vie sociale et d'une théorie morale ancrées dans la nature humaine, dans les désirs et les instincts incontrôlés et qui exigent une régulation par la médiation de la sociabilité et du temps. La question des passions, des penchants et des sentiments se dégage d'une problématique classique celle qui l'intégrait au sein d'un subjectivisme rationaliste, qui soumettait le corps à l'emprise de l'âme. (shrink)

The problem of evil and theodicy is one of the most important subjects in the field of Philosophy of Religion. The problem of evil is basically understood as the problem of incompatibility of the existence of God with evil. While the problem of evil is used to justify atheistic claims, theodicy has been developed to strengthen theistic claims. Mawlânâ D̲j̲alāl al-Dīn Rūmī (1207-1273), who is the important sufi thinker of Turkish-Islamic culture, is generally known for his mystical and literary works. (...) Although Mawlânâ 's philosophical views have not been studied sufficiently, it is seen that he presents his important ideas in the philosophical field, especially in the philosophy of religion, in a non-systematic and hidden way in his works. In this study, the problem of evil has been studied in the case of Mawlânâ, within the scope of the evil’s types and the problem of evil’s types in the literature. In addition, it has been examined whether Mawlânâ discussed the evil as a philosophical problem and contributed to the solution of the problem of evil. Then, one of the theodicy used by Mawlânâ, which is related to contrasts, has been called the theodicy of contrasts and has been explained and systematized. It is known that theodicy related to theme of contrast was developed before Mawlânâ. As a result, Although it cannot be said that Mevlânâ made an original contribution to the problem of evil with his theodicy of contrasts in terms of content, it can be said that he approached originally to this problem in terms of his metaphorical manner and expression style. (shrink)

There is a prevailing opinion in the literature that the first name to mention the interpretation of the Qur'an with the Qur'an as a method is Ibn Taymiyya. He puts it at the forefront in the hierarchy of evidence in his Muqaddima. However, Abu Bakr Ibnu'l-Arabi, who lived two centuries before Ibn Taymiyya, also refers to the same method in the first place among the tafsir methods he suggested. Based on this finding, in the article, after briefly mentioning the aforementioned (...) tafsir method, a brief information about Ibn al-Arabi's Qânûn al-Ta'wîl is given and his approach to this method is examined. Within the scope of this subject, the common and different aspects of both authors' methods of interpreting the Qur'an with the Qur'an are presented. In addition, the findings regarding the problems arising from the authors' putting this method in the first place are shared. Finally, the possible reasons why both authors put this method in the first place are discussed. The aim of the study in this background is to reveal that there was another scholar mentioning the method in the first place before Ibn Taymiyya among the exegetical methods in the classical period and to perform an analysis within this framework. By the application of "data and content analysis", the content in Ibn al-Arabi's Qânûn al-Ta'wîl and Ibn Taymiyya's Muqaddimah in the context of the Qur'an's interpretation with the Qur'an has been analyzed. This content has been subjected to comparative analysis in terms of commonality and differences. (shrink)

Ikhtisâr refers to the process of compilation a work by summarizing short and concise information or a large volume of work through abbreviation. It is intended to facilitate reading, learning and memorization, or to eliminate difficult parts in a book written in the form of Ikhtisâr. The compilation of concise works that fulfilled their purpose has become widespread over time and transformed into a tradition and also concise works have been compiled in fiqh as in other disciplines of sciences. In (...) particular, the work entitled Ghayâ fi’l-Ikhtisâr by Abu Shudjâ al-Isfahânî (d. after 500/1107), which is one of the concise works written in the Shafi'î madhhab, constitutes an important part of this tradition. In this study, primarily, the concise works written in the field of usûl/ancestor and furû/descendant in the Shafi’î madhhab were identified and given in chronological order, right after that, Ghayâ fi’l-Ikhtisâr and Ahmad bin Omar al-Shatirî’s (d. 1360/1941) work entitled Al-Yaqut al-Nafis were examined in terms of the ikhtisâr method. The comparative method was employed in order to determine the common and different aspects of these two works, which are among the basic sources of the Shafi'î madhhab, in terms of content and method. In this context, primarily, basic information regarding Ghayâ fi’l-Ikhtisâr and Al-Yaqut al-Nafis was presented, and right after that the classificcations and information in both works were compared and evaluated in terms of style. In this respect, it was determined that some of the topics in one of the aforementioned works are not included in the other work, and that there are certain differences between them in terms of the arrangement of the topics and the way they are explained. Based on this, in Ghayâ fi’l-Ikhtisâr the topics are dealt with in a brief manner and jurisprudential rulings are presented without giving much space to their evidences. In Al-Yaqut al-Nafis, on the other hand, each topic is dealt with in a detailed manner, and the elements, conditions and provisions related to the topics are mentioned as sub-headings. In particular, issues related to fiqh other than worship are explained with examples. Nevertheless, as in Ghayâ fi’l-Ikhtisâr the evidences of fiqh provisions are not included much. The topics in both works are arranged according to the Shafi'î fiqh methodology. (shrink)

The American Journal of Bioethics, Volume 12, Issue 1, Page 13-15, January 2012.

We often hear the term “dignity” in our age. Especially in societies with multicultural and multi-faith, peace, respect, tolerance and human rights ideas are associated with human precious beings. However, understanding what dignity is and which rights it includes are difficult. Because human dignity has social, philosophical, theological and legal dimensions in which its content changes in historical process. Dignity is a term discussed in western societies and has a place in international contexts. That’s why the emphasis is on its (...) naming in western thought and conceptualization types. The definitions of term in terms of legal, moral and cultural are analyzed. This analysis shows it is described as classical and modern with different meanings. It is thought that perceiving the term as classical far from modern meaning results from monotheistic religions. But it is also expected that these religions contribute to social peace. Therefore, in order to understand the monotheistic religions’ attitude towards human and human rights, Holy Scriptures should be reviewed. Analyzing the dignity in Holy Scriptures is out of our studies. Our purpose is to discuss how Islamic attitude towards this term should be in accordance with understanding types of the term. (shrink)

In this paper, we study the relationship between Economic Policy Uncertainty (EPU) and carbon dioxide (CO 2 ) emissions. Using an extensive dataset from 23 countries consisting of 6800 firm-year observations, we provide strong evidence that EPU increases firms’ CO 2 emissions. Our main inference is robust when using alternative measures of CO 2 emissions and EPU, alternative econometric specifications and samples, and several approaches to control for possible endogeneity. In a set of additional analyses, we first show that a (...) board’s characteristics (i.e., board gender diversity and board independence) significantly moderate the studied relationship. Second, cross-country characteristics (i.e., government effectiveness, control of corruption, and democracy) seem important in the relationship between EPU and CO 2 emissions. Our findings significantly contribute to the debate on firms’ ethical responsibility in managing climate change and CO 2 emissions. (shrink)

The aim of the present study is to evaluate Sonja Foss’s Rhetorical Schema for the Evaluation of Visual Imagery as well as reflect upon several points for further consideration; and finally suggest a renewed triadic approach as a method for analyzing art-relevant visual imagery. The triadic approach to be discussed assumes three correlative layers: the intellectual knowledge, function of the artistic content as the visual representational component, and aesthetics as modality. This study will include the analysis of a print advertisement (...) that used an artwork as its content of visual rhetoric, and this will inform further discussions on the proposed approach. The contribution of this renewed triadic approached to the field of visual rhetoric has the advantage of expanding and possibly improving rhetorical analysis methods of visual imagery. (shrink)

The paper explores the impact of the corona virus disease-19 pandemic on the Saudi higher education system. The research focuses on the relationship between digital learning in COVID-19 time, life satisfaction, and stress among female students. The study discusses measures, practices, defense mechanisms, and coping strategies to face challenges. Using an online survey based on psychological effects and its role in defense mechanisms and coping strategies, findings show that digital learning provides flexibility in terms of time and offers resources at (...) a lower cost compared to traditional learning. In addition, results show that the coping strategy perception is higher in obtaining a good score and succeeding than to get over the pandemic and recovering from the illness itself. Finally, results confirm that a positive attitude influences positively life satisfaction. (shrink)

Stark variations exist in U.S. immigration enforcement. These variations have persisted even during the COVID-19 pandemic, when special measures that should have constrained variations were in place. This Article argues that variations in discretionary enforcement decisions based on resistance to national policies, bias, illegal tactics, or arbitrariness are unjust and should be curtailed. The Article first distinguishes between transparent sources of variation in immigration law and variations that stem from non-transparent, discretionary determinations. Within the category of discretionary determinations, the Article (...) argues that there are just and unjust variations. It contends that unjust variations raise serious constitutional concerns, weaken preemption doctrine, and require us to reconceptualize the immigration federalism debate to account for cooperative and uncooperative behavior within the federal government itself. Finally, the Article offers solutions to help limit unjust variations. (shrink)

Belli açılardan, biri klasik diğeri modern felsefenin öncüsü olarak kabul edilen Platon ve Descartes birbirilerinden yalnızca çağları bakımından değil; ruh, beden ve töz anlayışları bakımından da farklılık gösterir. Bununla birlikte, hakikati ararken temel aldıkları modus operandi (çalışma şekli, yöntem) bakımından ise oldukça yakın anlayışlara sahip oldukları iddia edilebilir. Platon psykhe’nin varlığa açılma zeminini ortaya koyarken, Descartes ise ben-Tanrı-uzamlı cisimler anlayışını temellendirirken epistemolojiyi merkeze almıştır. Bu bağlamda, varlığa farklı derecelerde epistemolojik bir karakter kazandırmaları bakımından filozofların karşılaştırılabileceğini söylemek mümkün olabilir. Bu açıdan (...) bu çalışma Batı Felsefesi tarihinde önemli değişimler yaratan Platon ve Descartes’ın ontoloji ile epistemoloji arasında kurdukları farklı ve benzer ilişkileri ve epistemolojik çözümlemelerini konu edinmektedir. (shrink)

Ateizmin gerekçelendirilmesi gereken bir tutum olup olmadığı ve hangi koşulların sağlanması durumunda rasyonel bir gerekçelendirmeden bahsedilebileceği sorunu, en az teizmin gerekçelendirilmesi sorunu kadar önemlidir. Bu makalede ateizmin inançsızlık veya Tanrı inancının bulunmaması şeklinde negatif yolla tanımlanması durumunda nasıl bir gerekçelendirmenin öngörüldüğü ele alınmaktadır. Ateizm, inançsızlık olarak ele alınırsa, bu durum onun gerekçelendirmeden muaf olduğu sonucuna götürebilir mi? Ateistin “Tanrı vardır” önermesinin yanlış, “Tanrı yoktur” önermesinin doğru olduğunu gösterme amaçlı bir ispat yükümlülüğü bulunmamakta mıdır? Ateistik gerekçelendirme söz konusu olduğunda karşımıza delilin (...) yokluğu yaklaşımı ve yokluğun delili yaklaşımı olmak üzere iki farklı seçenek çıkar. Bu makalenin konusu olan delilin yokluğu yaklaşımının değerlendirilebilmesi için öncelikle “Tanrı vardır” önermesinin doğruluğuna dair yeterli delil bulunmaması durumunda bu önermenin inkârının zorunlu olup olamayacağı ele alınmıştır. Daha sonra ise yeterli delil bulunmaması durumunun negatif ateizmden pozitif ateizme geçişi meşru kılıp kılamayacağı irdelenmiştir. Makalede ateizmin gerekçelendirilebilmesinin, delilin yokluğunun yokluğun delili için yeterli görüldüğü bir savunmadan ziyade pozitif deliller ile mümkün olabileceği savunulmaktadır. Ateizm, önermesel bir tutumdan ziyade bir tür psikolojik inançsızlık hâli olarak değerlendirilirse bu durum, onun epistemik boyutunun göz ardı edilmesine neden olacaktır. Bu çalışmada ateizmin Tanrı’nın varlığına dair inançsızlık veya bir tür kayıtsızlık hâli olarak görülmesinin imkânı irdelenmekte ve bu durumun ateistik savunuya bir katkı sağlayamayacağının gösterilmesi amaçlanmaktadır. Delilci bir bakış açısından herhangi bir delil sunmadan ateizmin doğru olduğu sonucuna ulaşılması, kendi kendisine referansla tutarsız görünmektedir. (shrink)

This paper deals with the role and task of intellectual groups in current Muslim societies, with a particular outlook on Algeria. It discusses the social and educational impact of their action, and the internal and external limits to their action. Democratization and Arabization are considered as two dialectical poles of the ongoing process of modernization of those societies.

This study aims to reveal high school students’ perceptions of COVID-19 and schools in the pandemic process through metaphors. In the study, phenomenology research design based on the qualitative research method was used. The study was carried out with the participation of 134 students at all grade levels from high school. The data were analyzed by content analysis. The metaphors were categorized according to their similarities, and their frequency values were calculated. Seventy-six metaphors and eight categories about COVID-19 were reached, (...) and “flu,” “prison,” and “snake” are the metaphors that have the highest frequency values. They explained the metaphors by making associations with the disease, fast-spreading and damaging things. In the COVID-19 process, 78 metaphors and eight categories were found out for the school. Based on the metaphors created by the students, suggestions were made depending on the research results. It was determined that students had negative perceptions about the COVID-19 pandemic and the school in this process, and it was suggested that this could be eliminated again with educational activities. (shrink)

This study examines the relationships among intrinsic and extrinsic religious orientations, locus of control and depression levels of 430 Turkish Muslim university students. The results show that some locus of control dimensions are related to participants’ religious orientations, but depression has no significant impact on intrinsic or extrinsic religiousness. Hierarchical Regression Analyses were conducted for predicting the intrinsic and extrinsic religious orientations of different gender. Belief in chance and belief in fate contribute to male and female participants’ intrinsic religious orientations. (...) Meaninglessness of effortfulness was crucial only for women's intrinsic religiosity. Higher belief in meaninglessness of effortfulness was related to lower intrinsic religiosity scores for women. Among the locus of control variables, only belief in fate contributed to extrinsic religious orientations in both men and women. Belief in an unjust world positively contributed only to male extrinsic religious orientations. Women had higher intrinsic religiosity scores. (shrink)

Nasların sınırlı, olayların ise sınırsız olması nedeniyle gün geçtikçe fıkıhla ilgili birçok meselede İslam hukuk felsefesi ve mantığı gündeme gelmektedir. Burada tanıtımı yapılacak çalışma da bu konuyu ele almaktadır. İslam hukuk felsefesi ve mantığı başlığı altında mevcut hükümlerin geçmişteki sosyal çevre ve düşünce biçimlerinin ürünü olduğuna dikkat çekilen bu çalışmada Arap toplumunun vahiyle ilişkisi incelenmektedir. Bu çerçevede çalışmanın amacı, İslam hukukundaki hükümlerin oluşumunda beşerî unsurun etkisini tespit ederek vahyin özüyle ilişkili hükümlerin ve beşerî faktörün etkin olduğu hususların birbirinden ayrılması gerekliliğine (...) dikkat çekilmesidir. Böylelikle fıkhın yeniden inşasında vahyin özüyle ilişkili bir temel oluşturma iddiası çalışmanın temel tezini oluşturmaktadır. (shrink)

The question of whether Islamic philosophy can be considered as an authentic form of philosophy has been a subject of prolonged discourse. Various perspectives have emerged, presenting three distinct approaches to this matter. The first approach, primarily advocated by orientalists, contends that Islamic philosophy lacks authenticity. Contrarily, the second viewpoint asserts that while Islamic philosophy exhibits eclecticism, it represents a form of creative eclecticism. Finally, the third perspective posits that Islamic philosophy is unequivocally authentic, affirming its rightful place within the (...) realm of philosophical discourse. Regrettably, Islamic philosophy, despite its profound significance during the Middle Ages, has not received the recognition it truly deserves within the pages of philosophical history books. Authors have often allocated only brief sections to this rich philosophical tradition, overlooking its depth and influence. It is frequently emphasized that Islamic philosophy serves as a continuation of Greek philosophy, acting as a vital bridge that connects the realms of Ancient Greek philosophy and medieval Western philosophy. Orientalists regarded Muslim philosophers as mere interpreters of Ancient Greek philosophers, ignoring their philosophical authenticity. Recent studies have revealed that this prejudiced approach of the orientalists is fallacious. Medieval Islamic philosophy, which reached its golden age during the 9th-13th centuries, began to be rediscovered. Islamic philosophy introduced completely novel themes with Sufism and theology, and, developed fresh and innovative perspectives by integrating Greek philosophy. In particular, unique insights and movements have been put forward on subjects such as Ghazalism, Illuminationism, Eastern philosophy, occasionalism, methodical skepticism, the theory of creation ex nihilo, prophecy, the relationship between philosophy and religion, and critical analysis of the ideas put forth by ancient philosophers. While the Western world underwent a “dark age” during The Middle Ages; the Islamic world experienced a remarkable and intellectually vibrant “philosophical” movement. The movement, which can be called the “Miracle of the Muslims”, holds significant prominence within universal culture, in terms of both being an inseparable part of Islamic civilization and a crucial milestone in the development of Western philosophy. (shrink)

This qualitative study, using content analysis, examines to what extent addiction, its causes, consequences, and prevention methods are covered and which types of addiction are discussed in Religious Culture and Moral Knowledge courses. The study focuses on how these topics are presented in RCMK textbooks, which primarily address substance addictions such as drugs, alcohol, and tobacco, while briefly mentioning behavioural addictions like overeating, gambling, and technology use. Addiction is portrayed as a moral issue affecting mental, physical, and spiritual health, as (...) well as an individual's self-control and sense of responsibility. Substance addictions receive greater emphasis, reflecting their association with religious texts and state anti-addiction policies, whereas behavioural addictions are given less consideration. The study concludes that addiction should be approached in a comprehensive and progressively deepening manner as students advance through grade levels in RCMK textbooks. In its current form, the information does not appear to effectively develop skills or serve a preventive function that encourages healthier choices. (shrink)