The English School analytical framework concerning theformation of order in international relations posits that states establish orderthrough rules and institutions within the framework of common interests andvalues to protect against anarchy. State-centred orders with limited civil societycooperation are pluralistic, while their converse are solidarist. The Association of Southeast Asian Nations was established in 1967 by Malaysia, Thailand, the Philippines, Singapore,and Indonesia based on common interests, such as strengthening sovereigntyand creating stable relations in the face of anarchic problems like communismand internal (...) instability. In numerous conventions ASEAN has adopted variousnorms, such as respect for the sovereignty of the states, the rule of law, non-useof power, peaceful resolution of disputes, and non-interference in other states.All these norms showed that the primary purpose of ASEAN is to protect statesovereignty and interests and to establish peaceful regional relations. The factthat state sovereignty is at the forefront, with limited cooperation of non-stateactors, shows that the ASEAN regional order is pluralist. This article analysesthe emergence and appearance of the ASEAN regional order in the context of the ES. (shrink)

It is common to designate Lamarck and Lamarckism as the main historical references for conceptualizing the relationship between organisms and the environment. The Lamarckian principle of the inheritance of acquired characters is often considered to be the central aspect of the “environmentalism” developed in this lineage, up to recent debates concerning the possible Lamarckian origins of epigenetics. Rather than focusing only on heredity, this article will explore the materialist aspect of the Lamarckian conception of the environment, seeking to highlight that (...) the life-supporting function of physicochemical milieux was its cornerstone. Indeed, compared to the Darwinian conception of the environment, which focuses on interindividual and interspecific relationships in a given habitat, Lamarck’s emphasis on the dependencies of organisms on physicochemical environments appears to have given rise to a very active philosophical environmentalism. Studying the environmental Lamarckism of 19th-century philosophers and social scientists in France, Great Britain, and the United States, such as Comte, Quatrefages, Spencer, and Ward, I propose to analyze their contribution to the conceptualization of the environment. The social, moral, or psychological conceptions of human environments that proliferated in the second half of the 19th century deviated from Lamarck’s more material approach, but they were still referencing Lamarck. Examining the scope of their “Lamarckism,” this article seeks to highlight the common context of life sciences and social philosophy, in which the environment emerged as a central issue in the 19th century. (shrink)

In the age of technology, when our daily lives are occupied by the unwanted attacks of useless information, when we are helpless in achieving an authentic communication with our close environment, there appears a more pressing need for genuine spirituality as a means of communication. Zeki Sarıtoprak has explored the potentiality of Islamic spirituality in this book. In the first part, he attempts to discover the roots of Islamic spirituality in the Quran as well as in the life of the (...) prophet and he successfully covers it. He names the first part as "theological foundation." In the second part, he exemplifies Islamic spirituality in the life of some great personalities, two of them contemporary, namely, Said Nursi... (shrink)

ZusammenfassungMenschen mit türkischem Migrationshintergrund zählen zu einer der größten Bevölkerungsgruppen mit Migrationshintergrund in Deutschland. Im Vergleich zu Menschen ohne Migrationshintergrund leiden sie im Durchschnitt häufiger an einigen chronischen Erkrankungen, was teilweise auf ihren durchschnittlich niedrigeren sozioökonomischen Status zurückzuführen ist. Im Gesundheitssystem begegnen sie zudem unterschiedlichen Zugangs- und Wirksamkeitsbarrieren, da ihre Bedarfe und Erwartungen von Versorgungseinrichtungen oft nicht ausreichend berücksichtigt werden. Eine solche nicht nutzerorientierte Versorgung chronisch kranker Menschen kann der erfolgreichen Behandlung bzw. Krankheitsbewältigung im Weg stehen. Die Berücksichtigung von subjektiven (...) Krankheitsvorstellungen ist notwendiger Bestandteil einer nutzerorientierten Gesundheitsversorgung. Sie muss dabei sowohl die Sensibilisierung des Personals für die Krankheitsvorstellungen seiner Patientinnen und Patienten, als auch die gezielte Förderung von Krankheitsvorstellungen auf Seiten von Patientinnen und Patienten umfassen, die sich positiv auf die Krankheitsbewältigung auswirken. Gleichzeitig müssen Patientinnen und Patienten befähigt werden, sich kritisch mit eigenen Krankheitsvorstellungen auseinanderzusetzen, wenn diese eine erfolgreiche Krankheitsbewältigung behindern. Als Strategien kommen hierfür zum Beispiel Interventionen wie Storytelling in Frage, die auf dem Austausch von Wissen und Erfahrungen basieren. (shrink)

Infants are sensitive to statistics in spoken language that aid word‐form segmentation and immediate mapping to referents. However, it is not clear whether this sensitivity influences the formation and retention of word‐referent mappings across a delay, two real‐world challenges that learners must overcome. We tested how the timing of referent training, relative to familiarization with transitional probabilities (TPs) in speech, impacts English‐learning 23‐month‐olds’ ability to form and retain word‐referent mappings. In Experiment 1, we tested infants’ ability to retain TP information (...) across a 10‐min delay and use it in the service of word learning. Infants successfully mapped high‐TP but not low‐TP words to referents. In Experiment 2, infants readily mapped the same words even when they were unfamiliar. In Experiment 3, high‐ and low‐TP word‐referent mappings were trained immediately after familiarization, and infants readily remembered these associations 10 min later. In sum, although 23‐month‐old infants do not need strong statistics to map word forms to referents immediately, or to remember those mappings across a delay, infants are nevertheless sensitive to these statistics in the speech stream, and they influence mapping after a delay. These findings suggest that, by 23 months of age, sensitivity to statistics in speech may impact infants’ language development by leading word forms with low coherence to be poorly mapped following even a short period of consolidation. (shrink)

It is widely assumed that theism is superior to metaphysical naturalism in explaining moral phenomena, especially with regard to the practical aspect of morality. In this article, I will firstly clarify what this practical aspect amounts to and present two challenges against metaphysical naturalism, by John Mackie and Richard Joyce. Then, I will critically engage with two main attempts to argue for the superiority of theism over metaphysical naturalism: One of them is the appeal to the existence of afterlife, and (...) the other is Robert Merrihew Adams’ divine command metaethics. I will argue that both are problematic for different reasons. Relying on the main aspects of Adams’ metaethical framework, I will advance my proposal to maintain the practical aspect of morality which lends theism superiority over metaphysical naturalism, and then follow with certain implications of the proposal for theistic metaethics. (shrink)

At the end of the verses 44th, 45th, and 47th of the Surat al-Māʾida, it is seen that those who do not judge by what Allah has revealed are described as unbelievers, oppressors, and fāsiqs with the general expression. Especially in verse 44th of the surah, the fact that those who do not judge by Allah's revelations are characterized as misbelievers has been a subject of debate since the early period. Many different opinions have been expressed by the mufassirs about (...) who are included in this scope, who are the addressees of the verse, whether the” kufr” here is blasphemy in the form of denying Allah and leaving the religion, or is it a different type of “kufr”. As it is understood from the information in the sources regarding the asbāb al-nuzūl of these verses were revealed as the Jews destroyed the provisions set by Allah in the Torah, changed them with various ways, and discriminated between people in various ways and applied them. With the relevant verses in Sūrah al-Māʾida, all these injustices, lawlessness, and unfairness were made away and the Jews who committed them were strongly criticized. In this regard, it is seen that some commentators have devoted themselves to the reason for the verdict of the relevant verses and interpreted the characterizations in the verse as infidels, cruel, and fāsiqs as covering only the Jews who committed these acts. However, even if the information about the contents of the relevant verses shows that these verses are about the Jews, this does not mean that the scope of the verse should be limited to them. Because both the universality of the messages of the Qur'an in general and the fact that the address in the verses came in a public way do not allow these provisions to be allocated only to a certain group. In addition, according to the rules of istinbat, the fact that the reason for making a religious provision is specific does not prevent the generalization of it. When considered within the framework of the principles we have explained, it becomes clear that narrowing down the provisions of the verses by allocating them only to a certain group is not a correct approach. In this article, it is aimed to draw attention to the richness of meaning that emerges when the relevant verses are evaluated in terms of the types of indications in the fiqh method. When the verses within our subject are evaluated in terms of the types of indications, it is seen that these verses indicate that the implementation of a provision in force cannot be avoided. In the relevant verses, it's concluded that important principles and rules of law such as the realization of justice, the rule of law, equality before the law, no one's being privileged in the sight of the law, the powers of the head of state are limited, that there is no place for ijtihad where Allah's clear judgment exists. (shrink)

Open Theist theologians argue that their view of divine foreknowledge and providence is the correct interpretation of the Bible, and suggest some biblical evidence to support this claim. Among these theologians, Gregory A. Boyd’s case is the most systematic, and also the most comprehensive and rigorous. Taking into consideration (1) the main philosophical claims of Open Theism and its main rivals, namely Calvinism and Molinism, and (2) Open Theist theologians’ interpretative principles for the Bible, the biblical evidence for Open Theism (...) suggested by Boyd can be classified into three groups according to their strength. I will argue that the first group of themes has no evidential value for Open Theism, since these themes can be interpreted just as plausibly from a Calvinist or Molinist perspective. By contrast, the second group of themes has some evidential value and thus constitutes prima facie evidence for Open Theism, since these themes make most sense under an Open Theist interpretation. However, these themes also make some sense on a Molinist reading. The third group of themes, I argue, has most evidential value for Open Theism, since it seems hard to reconcile these themes either with Calvinism or Molinism. (shrink)

Tanrısal ön bilgi-özgür irade sorununa ilişkin Ockhamcı çözümler, 1960’lı yıllardan 1990’lı yıllara kadar analitik din felsefesi çevrelerinde önemli bir yer tutmuştur. Bu çalışmada, Ockhamlı William’ın geleceğe ilişkin olumsal önermeler ve tanrısal ön bilgi-özgür irade sorununa ilişkin görüşlerine kısaca değinildikten sonra, çağdaş analitik din felsefesinde tanrısal ön bilgi-özgür irade sorununa ilişkin Ockhamcı çözüm olarak adlandırılan görüş ve buna ilişkin tartışmalar ele alınacaktır. Bu kapsamda Ockhamcı çözüm olarak savunulan görüşlerin tanrısal ön bilgi ile insan özgür iradesini bağdaştırma açısından başarısız olduğu gösterilecektir. Ayrıca, (...) Ockhamcı çözümlerin geleceğe ilişkin olumsal önermeler konusunda varsaydığı görüşün karşılaştığı metafiziksel sorun ortaya konacak ve bu sorunun, tanrısal ön bilgi ile özgür iradeyi bağdaştırmaya yönelik herhangi bir girişim açısından sorun oluşturduğu vurgulanacaktır. (shrink)

Yapay zekâ araştırmaları doğrudan etkilerini gördüğümüz sayısız uygulamayla birlikte tüm hızıyla sürüyor. Ancak bu araştırmaların nihai amacı hayatımızı kolaylaştıran teknolojiler üretmekten ziyade insanın sahip olduğu türden bir zekâyı, genel yapay zekâyı, hatta daha fazlasını elde etmektir. Yapay zekânın sadece bir satranç ustası olmasını, araç kullanmasını veya asistanlık yapmasını değil, anlamlı iletişim kurabilmesini, yaratıcı fikirler ortaya koyabilmesini, sağduyu sahibi olabilmesini, dünya hakkında düşünebilmesini istiyoruz. Böyle bir zekânın olabilirliği üzerine konuşulduğunda felsefi problemler baş gösteriyor. Bunlardan öne çıkanı yapay zekânın insanlar gibi gerçek (...) bir zekâya sahip olup olmadığını nasıl bilebileceğimiz ile ilgili epistemolojik problemdir. Bu noktada zekânın belirtisini sergilenen davranışlarda arayan davranışçı yaklaşım haklı görülebilir ancak bunun bir koşulu vardır: Yapay zekâ bizi kendisinin gerçekten de genel bir zekâya sahip olduğuna ikna etmelidir. Bilincin bu ikna girişiminde bir rol oynuyor olabilmesi yapay zekâ ve bilincin sanılandan daha güçlü bir şekilde birbirine bağlı olduğunu imleyecektir. Daha otonom bir varlık/birey olma hedefinde yapay zekânın yolu bilincin varlığı ile kesişiyor olabilir. (shrink)

Rik Peels ( 2016 ) treats divine repentance as a biblical theme and presents this theme as a paradox in which divine repentance, divine omniscience and divine moral perfect goodness are an inconsistent triad. To solve this paradox, Peels suggests that God does not know about some of his own future acts, and distinguishes his solution from open theism, although he accepts that open theism can also escape the paradox. In this work, I criticize Peels’ account of divine repentance from (...) an open theist perspective. My first criticism concerns his dismissal of open theism as an untenable account of divine omniscience. In my second criticism, I point out that the philosophical motivations of open theism entail its success in dealing with the paradox. On the other hand, I argue that Peels’ account of divine repentance is philosophically unmotivated, and as an ad hoc solution to the paradox, it undermines God’s omniscience and subordinates it to divine repentance. In my third criticism, I address three implications that Peels attributes to his view. I emphasize that these implications have been described by open theists as strengths of their view, and compare Peels’ account and open theism in relation to them. (shrink)

Üzerinde yaşadığımız dünyada yoğun bir şiddet ve savaş olgusuyla karşılaştığımız bir gerçektir. Hatta insanlığın tarihine baktığımızda şiddet ve savaşın onun kaderinin ayrılmaz bir parçası gibi göründüğünü bile söyleyebiliriz. Peki savaş gerçekten insanlığın kaderi midir ya da savaşsız bir dünyada barış içinde yaşamak mümkün müdür? Bu mesele üzerine düşünenlerden birisi de ünlü Rus düşünür ve edebiyatçı Lev Tolstoy’dur ve biz de makalemizde Tolstoy’un söz konusu meseleye dair görüş ve düşüncelerini tartışmayı amaçlamaktayız. Yöntem olarak doküman inceleme ve metin analizinin kullanıldığı bu çalışmada, (...) Tolstoy’un konuyla ilgili temel eserleri okuma, anlama ve yorumlama faaliyetine tabi tutulmuştur. Ulaştığımız sonuç, Tolstoy’un savaş karşıtlığı ve barış ideali konusunda nev-i şahsına münhasır bir pozisyonda olduğudur. Şöyle ki, söz konusu problemi felsefelerinin merkezine yerleştiren Kant ve Russell gibi filozoflar meseleyi daha çok hukuki ve siyasi bir zeminde ele alıp çözümü de evrensel bir barış antlaşması ve küresel bir dünya devleti üzerinden kurgulamaya çalışırken, Tolstoy meseleye ahlaki ve dini bir perspektiften yaklaşmakta ve çözümü de insanların duygu, düşünce ve inançlarını bir bütün olarak çatışmacı motivasyonlardan arındırıp, barışçıl duygu ve eylemleri hayatlarının merkezine yerleştirmek suretiyle mümkün olabileceğini düşünmektedir. (shrink)

Plasmodium falciparum is the most deadly human malarial parasite, responsible for an estimated 207 million cases of disease and 627,000 deaths in 2012. Recent studies reveal that the parasite actively regulates a large fraction of its genes throughout its replicative cycle inside human red blood cells and that epigenetics plays an important role in this precise gene regulation. Here, we discuss recent advances in our understanding of three aspects of epigenetic regulation in P. falciparum: changes in histone modifications, nucleosome occupancy (...) and the three‐dimensional genome structure. We compare these three aspects of the P. falciparum epigenome to those of other eukaryotes, and show that large‐scale compartmentalization is particularly important in determining histone decomposition and gene regulation in P. falciparum. We conclude by presenting a gene regulation model for P. falciparum that combines the described epigenetic factors, and by discussing the implications of this model for the future of malaria research. (shrink)

Las fuentes hagiográficas de la Edad Media presentan un catálogo impresionante de enfermedades, pues Dios pone a prueba a sus fieles por medio de males espectaculares, signos visibles de la elección divina. Por su parte, el santo está en lucha perpetua con su cuerpo: vestidos que hieren la piel, privaciones de alimento, de sueño y de cualquier placer. A pesar de la debilidad física producida por estas privaciones y enfermedades, las capacidades de estos cuerpos son impresionantes. Cuanto más se domina (...) el cuerpo, más se domina el mundo material y más espectaculares son los milagros. El artículo examina también las virtudes y carisma del cuerpo muerto del santo y de su lugar de enterramiento, así como la relación entre maestro y discípulo, fuertemente emocional y casi física. (shrink)

Este artículo intenta demostrar la falta de sacralidad de los soberanos magrebíes, a los que no se atribuye ningún tipo de poder taumatúrgico o milagroso. Antes bien, el poder es considerado como algo pernicioso, sujeto siempre a la oposición de los círculos religiosos, santos y alfaquíes, oposición que se resuelve en el rechazo del contacto con el sultán o en las críticas a la fiscalidad del Majzan.

The Egyptian Sufi poet Mohammad ibn Sa‘îd al-Bûsîrî’s (d. 695/1296) work called Qasîdah al-Hamziyah, in which he tells the life of the Prophet, has attracted great attention in Muslim societies. The eulogy, which is met with interest by scholars dealing with the field of poetry and literature, is a text read in daily life in mawlid, ceremonies praising the Prophet, dhikr rings in sufi lodges, hadith lesson circles, and prayers. More than a hundred commentaries, annotations, tahmis, tastir and translations have (...) been written on the work. While many of these studies on Qasîdah al-Hamziyah have been conducted by renowned scholars, there are also scholars who have worked on the eulogy but are not mentioned in biographical sources. The subject of this study is one of the commentaries written about the eulogy and whose name is not found in the biographical sources. The name of the work written by Abdullah al-Shazelî al-Bahrî is Al-Cavâhir al-Seniyye fî Sharh al-Hamziyah. In this article, information was given about the name of the work, its belonging to the author, the date of copyright, its reason, the method of commentary, its style, its content, the sources used, and its features. Also, the critical edition of the three couplets’ commentary was written as a highly representative example. (shrink)

Akademik yayın hayatının 20. yılına ulaşan Cumhuriyet Üniversitesi İlahiyat Fakültesi Dergisi, son yıllarda ulusal ve uluslararası akademik yayıncılık alanında önemli mesafeler kat etti. 15 Aralık 2016 tarihinde yayımladığımız 19. cilt 2. sayımızdan itibaren sağlanan ilerlemeleri, siz değerli okuyucularımızla paylaşmak istiyoruz. 1996 yılından itibaren Cumhuriyet Universitesi Ilahiyat Fakultesi Dergisi [Cumhuriyet University Journal of Faculty of Theology] adıyla yayınlanan dergimizin adının çok uzun olması ve atıf tespitinde yaşanan zorluklar sebebi ile Cumhuriyet ilahiyat dergisi [Cumhuriyet theology journal] olarak değiştirilmesi kararlaştırılmıştır. Dergimiz, 20. cilt, (...) 1. sayıdan itibaren bu adla yayın hayatına devam edecektir. Dergimiz, TÜBİTAK - ULAKBİM’in sunduğu elektronik dergi yönetim sistemi DergiPark Akademik’ın yeni versiyonunun güçlü açık erişim ve online akademik yayıncılık alt yapısını kullanabilmek amacıyla gerekli teknik çalışmaları tamamladı. Bu kapsamda 01 Haziran 2016 tarihi itibariyle yeni web sayfamız hizmete girdi. (shrink)

Avicenna holds that since God has existed from all eternity and is immutable and impassible, he cannot come to have an attribute or feature that he has not had from all eternity. He also claims for the simultaneous causation. A puzzle arises when we consider God’s creating this world. If God is immutable and impassible, then his attributes associated with his creating this world are unchanging. So, God must have been creating the world from all eternity. But then God’s creative (...) act, one might object, seems to be no different from a matter of natural necessity. This is a threat to divine freedom, for God would then have no choice concerning his creative action. Anthony Ruffus and Jon McGinnis argue that this puzzle can be solved in such a way that Avicenna can consistently affirm divine freedom along with divine simplicity. They suggest that Naṣīr al-Dīn Ṭūsī’s interpretation might help to show that it is false that Avicenna’s God cannot choose absolutely. For it is still open to him to choose either to create eternally or to refrain from creating anything at all. Ruffus and McGinnis argue that since creating or not creating anything at all do not correspond to two distinct concepts, Avicenna’s account of divine simplicity, which denies any multiplicity in divine mind, is safeguarded along with divine freedom. I claim that God’s omnirationality requiring that he always acts for reasons is a serious threat to such an interpretation. (shrink)

Pulleys and cranes are used for hoisting loads with or without providing a significant gain in force. Both of these devices have provided convenience to humans since ancient times. Pulleys are considered to be one of the five mechanical powers of the ancient world. Their history is very much linked with the early history of cranes. The cranes originated from the pulley systems. In this paper, the early history of the application of these well-preserved ancient mechanical instruments is examined together. (...) This paper mainly focuses on the various interesting applications of pulleys and cranes in ancient and medieval times. Yet theoretical developments in the timeline mentioned above are also included in this paper. (shrink)

The philosophy of religion and theology are related to the culture in which they have developed. These disciplines provide a source of values and vision to the cultures of which they are part, while at the same time they are delimited and defined by their cultures. This book compares the ideas of two contemporary philosophers, John Hick and Seyyed Hossein Nasr, on the issues of religion, religions, the concept of the ultimate reality, and the notion of sacred knowledge. On a (...) broader level, it compares two world-views: the one formed by Western Christian culture, which is religious in intention but secular in essence; the other Islamic, formed through the assimilation of traditional wisdom, which is turned against the norms of secular culture and is thus religious both in intention and essence. (shrink)

Research about the role of religion in entrepreneurship and more broadly management is sparse. In this conceptual article, we complement existing entrepreneurship theory by examining entrepreneurship from an Islamic perspective. EIP is based on three interconnected pillars: the entrepreneurial, socio-economic/ethical, and religio-spiritual. We outline how Islam shapes entrepreneurship at the micro-, meso-, and macro-level, indicate how Islam may be considered an entrepreneurial religion in the sense that it enables and encourages entrepreneurial activity, review research streams interlinking Islam with entrepreneurship and (...) management and outline promising research approaches. (shrink)

Research suggests that organizational justice has important impacts on work-related attitudes and behaviors, such as organizational citizenship behavior. In this article, we explore the extent to which individualism moderates the relationship between organizational justice and OCB among citizens in Kyrgyzstan. We make additional contributions to the literature because we know very little about these constructs in this former Soviet Union country, Kyrgyzstan, an under-researched and under-represented region of the world. Results of our data collected from 402 managers and employees in (...) Kyrgyzstan offer the following new discoveries. All three justice constructs are related to OCB. Individualism moderates only the distributive and interactive justice to OCB relationships. We develop an intricate theory with provocative implications: Procedural justice produces obedience. For “individualists,” interactional justice inspires loyalty and, interestingly, distributive justice “can only buy” participation, but “can’t buy” loyalty. Therefore, for individualists, interactional justice outweighs distributive justice for organizational loyalty. Based on Kyrgyz citizens’ justice, OCB, and individualism, our theory reveals novel insights regarding culture, money attitude, and intrinsic motivation and provides critical and practical implications to the field of business ethics. (shrink)