The word “şuū’r” comes from the root “ş-a'-r”, which means hair, feather, hair. There are forty words in different forms from this root in the Qur'an. We see that twenty-seven of these words, set in forty different verses, are included as verbs in the form of gaib and interlocutor, and thirteen as nouns. Since the derivatives mentioned as verbs are explained with the infinitive ”shū'r” in exegesis, in the study, priority was given to determining the meaning of this word in (...) the syllabary and terminology. The close meanings of the word Shu'ur in the sources; It can be said that it is possible to determine knowledge and perception based on intelligence, attention and sensitivity and delicacy. It has been determined that twenty-one of the derivatives from the rout take place in the form of verb-i muzârî gâib with the preposition "māandlā" in different verses.We see that ten of the words in which the expression efy-i shuūr are related top asttribes, eight to polytheists, two to the People of the Book, and two to ohypocrites. Two of the three verses in which the derivative in the form of verb-i muzâri inter locator with the preposition “lā” nefy take place are about believers and one is about the general. A verse containing the derivative in the form of verb-i muzârî with the preposition "lev" is about the people of Noah, and another verse in which the derivative with the question preposition "ma" is about believers. We have handled other words that come from the original root with a certain classification. In our research, we tried to examine the word “Şuū‘r”and other words from the root “ş-a‘-r” through the verses by going down to the sources. Examples of the use of root in Arabic poetry and hadiths of the Jahiliyya period are also given. (shrink)

One of the critical crises observed in human society, especially in the so-called advanced and industrial societies, is the spiritual crisis. Spirituality in various types of cultural and religious concepts is considered a spiritual path one in which can achieve something like a high level of consciousness, wisdom or union with God. In addition, self-esteem is a sense of worth. This feeling comes from the sum of our thoughts, feelings, emotions and experiences throughout life. Dignity also means honour and pride, (...) which has been mentioned many times in the Qur'an. In contrast to dignity, there is humiliation, which means lack of dignity in which one simply accepts defeat. Religious teachings, especially Islamic teachings, do not summarise dignity as wealth, luxury and the enjoyment of material possibilities, but interprets dignity as spirituality, and liberation from the shackles of worldliness, which give Muslims a moral identity. The main purpose of this study is to investigate the mediating role of moral identity between spiritual intelligence and self-esteem of Muslims. The statistical population includes 834 Muslim employees working in 20 branches of one Iranian university. Necessary data were collected by standard questionnaires. Pearson's correlation coefficient and regression analysis in SPSS software (Statistical Package for the Social Sciences) were used to analyse the data. According to the results of the analysis, there is a positive relationship between spiritual intelligence and self-esteem of Muslims. There is also a positive relationship between moral identity and self-esteem. Furthermore, moral identity plays a mediating role in the relationship between spiritual intelligence and self-esteem, and it strengthens this relationship. CONTRIBUTION: The present study proves the mediating role of ethical identity on the relationship between spiritual intelligence and self-esteem in an Islamic society. (shrink)

Every word of the Qur'an ensures the understanding of the divine will. The foundation signs in it were created for this purpose. Just like the punctuation marks that ensure the correct understanding of a Turkish sentence, the foundation marks in the Qur'an have assumed the same function. The signs of foundation, which give the opportunity to breathe by interrupting the recitation at the places where the mana is completed, and the signs of ibtida, which provides the recitation starting from the (...) appropriate place for the integrity of the meaning, have a significant importance in the authentic interpretation of the Qur'an. The scholar, who wrote very important works related to the field and brought an independent topic under the name of "Secâvend" to the science of recitation, undoubtedly Muhammad b. Tayfur es-Secavendi. According to him, it is considered obligatory to dwell on the foundation denoted by the remzi (م) in the mushafs. Because when vasl is performed in these places, the nature and meaning of the verse changes. Based on these reasons, a foundation is different from other types of foundations. In this study, the signs of the need for foundation were examined within the framework of the verse integrity, and it was analyzed why Secavendi considered it necessary to make a foundation, taking into account the possible meanings that may occur in the case of vasl. (shrink)

The coercive authority of the Kantian state is rationally grounded in the ideal of equal external freedom, which is realized when each individual can choose and act without being constrained by another's will. This ideal does not seem like it can justify state-mandated economic redistribution. For if one is externally free just as long as one can choose and act without being constrained by another, then only direct slavery, serfdom, or other systems of overt control seem to threaten external freedom. (...) Yet Kant endows the freedom-based state with considerable powers of economic redistribution. I argue that recent commentary has misunderstood both Kant's account of why poverty is a form of freedom-threatening dependence and the extent of the Kantian state's powers for remedying poverty. Criticizing Arthur Ripstein and the Kantianism of the “Toronto-School,” I argue that the most salient notion of dependence at issue within the Kantian framework is not the direct control of the choice-making capacities of another but asymmetrical influence in a power relationship. For Kant, poverty is fundamentally a problem of structural disempowerment. (shrink)

The process of self-awareness and awareness of the surrounding world for Muslim scholars has been categorized into divisions such as experiential and acquired awareness. However, the ontology of awareness, meaning the discussion of whether awareness is immaterial or material, as well as the material or immaterial nature of the origin and end of awareness, has been a particularly challenging topic among Muslim theologians. Some Muslim scholars, denying the existence of a factor beyond the human body for his movement and life, (...) considered both awareness and the process of awareness formation in humans and the factor shaping awareness in humans to be within the same body. They engaged in critiquing the perspectives and foundations of philosophers, especially Ibn Sina, on this matter and, utilizing specific principles in their philosophical physicalistic psychology, regarded awareness as a material entity. In this discussion, after examining the foundations of this group of Muslim theologians regarding the material nature of awareness and their criticisms of considering awareness as immaterial, we will focus on the philosophical and epistemological consequences arising from their materialistic view of awareness in their thought. (shrink)

The “problem of memory” in epistemology is concerned with whether and how we could have knowledge, or at least justification, for trusting our apparent memories. I defend an inductive solution—more precisely, an abductive solution—to the problem. A natural worry is that any such solution would be circular, for it would have to depend on memory. I argue that belief in the reliability of memory can be justified from the armchair, without relying on memory. The justification is, roughly, that my having (...) the sort of experience that my apparent memory should lead me to expect is best explained by the hypothesis that my memories are reliable. My solution is inspired by Harrod’s (1942) inductive solution. Coburn (1960) argued that Harrod’s solution contains a fatal flaw. I show that my solution is not vulnerable to Coburn’s objection, and respond to a number of other, recent and likely objections. (shrink)

According to a recent wave of work by legal anti-positivists, legal norms are a subset of moral norms. This striking “one-system” view of law has rapidly become the dominant form of anti-positivism, but its implications have so far been little tested. This article argues that the one-system view leads systematically to untenable conclusions about what legal rights and obligations we have. For many clear legal norms, the view lacks the resources to explain the existence of corresponding moral norms. And its (...) criteria for distinguishing legal norms within morality imply an under- or over-inclusive set of legal norms. I stress the special difficulties that apply beyond obligations, in the case of privileges and powers, and I show that the view's problems do not only—or mainly—concern egregiously unjust law, or indeed morally defective law at all. I close with reflections on legal normativity and the prospects for different forms of anti-positivism. (shrink)

This study investigates the relations between “Belief in a Just World” , religiosity and victim-blaming attitudes. In particular, the influence of BJW and religiosity on social attitudes is probed. Recent theoretical and psychometric developments in the BJW construct are considered. Thus, 176 Turkish subjects completed measures for BJW-Self /BJW-Other , “Belief in Immanent/Ultimate Justice,” attitudes towards the poor, and religiosity. Results show that Belief in Ultimate Justice and BJW-S are uniquely related to religiosity. As hypothesized, BJW-O and Belief in Immanent (...) Justice are strongly related to harsh attitudes towards the poor. However, contrary to our expectation, results do not indicate a positive link between religiosity and negative attitudes towards the poor. Study findings also provide strong cross-cultural support for the conceptual and psychometric revisions of the Just-World construct. (shrink)

Laurence BonJour and more recently James Beebe have argued that the best way to defend the claim that abduction or inference to the best explanation is epistemically justified is the rationalist view that it is justified a priori. However, rationalism about abduction faces a number of challenges. This chapter focuses on one particular, highly influential objection, that there is no interpretation of probability available which is compatible with rationalism about abduction. The rationalist who wants to maintain a strong connection between (...) epistemic justification and probability would do best to rely on a Keynesian interpretation of probability. However, the latter is vulnerable to Ramsey’s famous criticism that we do not seem to perceive or be aware of such probabilities. The chapter argues that Ramsey’s criticism is unsuccessful, and that there are good reasons to be optimistic about our ability to have access to probabilities relevant to abductive inference. (shrink)

This article seeks to determine whether PT Freeport Indonesia, an operating subsidiary of Freeport-McMoRan Copper and Gold Inc., has acted in environmentally and socially responsible ways in the context of its operations in Papua, Indonesia, and how well it has responded to the legacy left by its less responsible operations from 1973 until the mid-1990s. This objective is achieved by examining the company's impact on the resources and assets with which it comes into contact as part of its operations, as (...) well as through a historical review of the province of Papua and its incorporation into Indonesia, Freeport's entry into Papua, and the company's engagement with international and Indonesian politics. (shrink)

Israel is a country of many cultures and languages and of several religions. The majority of the population adheres to the Jewish religion. The Moslem and the Christian religions come next in size, in that order. Similarly to many other countries in the region, religion fills a more central role in the public sphere of Israel than in most Western countries. It also influences the private sphere immensely, as for example in the matter of marriages and funerals which in most (...) cases are conducted by state employees who have been appointed by the religious establishments of each of the official religions. We are thus discussing religion in a context where it matters highly. Power, welfare and the very right to reside in the country are connected with religion. Symbols of statehood and collective identity are lent from religious texts, objects and rituals. The symbol of the state, the seven-armed golden candelabra, suggests the memory of the temples of Solomon and Herod where a similar one was standing. (shrink)

The continuous development of information communication technology facilitates the conventional grid in transforming into an automated modern system. Internet-of-Things solutions are used along with the evolving services of end-users to the electricity service provider for smart grid applications. In terms of various devices and machine integration, adequate authentication is the key to an accurate source and destination in advanced metering infrastructure (AMI). Various protocols are deployed to lead the identification between two parties, which require high computation time and communicational bit (...) operations for system development. Therefore, Kerberos-based authentication protocols were designed in this study with the assistance of elliptic curve cryptography to manage the mutual authentication between two parties and reduce the time and bit operations. The protocols were evaluated in a widely adopted tool, AVISPA, which builds an understanding of the proposed protocol and ensures mutual authentication without unauthorized knowledge. In addition, upon comparing security and performance assessments to the current schemes, it was found that the protocol in this study required less time and bits to transmit information. Consequently, it effectively provides multiple security features making it suitable for resource constraint smart meters in AMI. (shrink)

I criticize two ways of interpreting Kant's claim that property rights are merely ‘provisional’ in the state of nature.Weak provisionalityholds that in the state of nature agents can make rightful claims to property. What is lacking is the institutional context necessary to render their claims secure. By contrast,strong provisionalityholds that making property claims in the state of nature wrongs others. I argue for a third view,anticipatory provisionality, according to which state of nature property claims do not wrong others, but anticipate (...) a condition in which the authority to make such claims can no longer be unilaterally determined. (shrink)

Money, the most important element of economic life, has attracted the attention of many branches of science throughout history. As a result, various disciplines have examined the issue of money and made some determinations about it. One of the disciplines that deals with the money issue is jurisprudence. Jurisprudence has examined the position of money vis-à-vis commodities and other currencies and has tried to establish a fair and just relationship between them. Islamic jurists have also dealt with the legal status (...) of money and discussed the conceptual framework of money in legal terms. The monetary value of gold and silver is accepted in Islamic law and a verdict has been reached on this acceptance. However, there is divergence of opinion on the legal status of the counterfeit money that has been used by many societies and states in history. While Abū Ḥanīfa and, according to one opinion, Abū Yūsuf accepted that fals (coin) are not money, Muḥammad maintained that fals are money. As in many areas of law, sales and debt contracts are also judged according to this assumption. However, if we look at the details of Abū Yūsuf's opinion, we see that some of the contracts accept the monetary value of fals. So, if we assume that we lend 1000 Turkish Liras (TL) with today's coins - according to Abū Ḥanīfa - it means that in case the lent money is withdrawn from circulation, the money should be paid back according to the the weight of the coins that made 1000 TL. Regardless of the weight of the 1000 TL, Abū Yūsuf says that the value of 1000 TL should be repaid. In this case, Abū Yūsuf considers the monetary aspect of these coins. Therefore, it can be stated that there are some differences in the details of the view that counterfeits are accepted as absolute goods in the Hanafi school, and the monetary aspect of counterfeits is also present. Imam Muḥammad dealt with the trade of coins in a special section and examined the position of coins vis-à-vis various goods. He stated several times in this section that fals are in the position of dīnārs and dirhams (gold and silver coin). While Imam Muḥammad evaluated rock as money, he defended this view in practical terms. Namely, he accepted that one of the important features of coins, denomination by signs, is also present in coins and that one can pay with rocks (fals) other than the coin shown in the purchase. However, it should be noted that the coins to be paid must be in circulation. Likewise, the company, salam (forward sale), etc. assumes the monetary value of the rock (fals) and has decided accordingly. There is no complete consensus on this issue within the Ḥanafi tradition. Although in the early works the views of Abū Ḥanīfa and Abū Yūsuf dominate, one sees that in the later works the view of Imam Muḥammad is preferred. This view was also preferred in the recent Medjelle. In commercial life, goods are essential and money is used as a means of transportation for goods. Therefore, it should not be disregarded that money as a means of measuring value is based on the acceptance of people, regardless of what metal it is made of. Therefore, the monetary nature of the goods used as money by society should be accepted. In fact, the Medjelli-yi Aḥkām-i ʻAdliyye, which was established on the basis of the Ḥanafi school, accepted that fals are money and introduced laws in this direction in some areas of the Islamic law. Opinions in this direction have been expressed in some studies written in modern times. In this study, firstly, information about the structure of the fals and their use in Islamic history is given. Then, the Ḥanafi School founding scholars’ assessments of fals are discussed theoretically. In the following section, the disagreements of the Ḥanafi imams in some areas of law are practically examined. (shrink)

Organisations are increasingly involved in what they call ‘ethical dilemmas’, that is, the conditions under which wrongdoing and righteous deeds must be defined once again because the line between right and wrong has blurred more than ever. In general, human beings have special moral characteristics in the individual and personality dimension that shape their thoughts, speech and behaviour. It is possible that the same people in the same position and organisation could be affected differently, and their ideas, speech and behaviour (...) affect the efficiency and effectiveness of the organisation. Ethics can have positive or negative consequences at each organisational level. One of the effective factors on the occurrence of employees’ ethical behaviours is the role of spirituality in the work environment and humility of leaders. The purpose of this study is to investigate the effect of humility of Muslim leaders on the moral behaviours of followers and spirituality at work in Islamic society. The statistical population of the study was 370 Muslim employees of International Islamic University Malaysia. After distributing the questionnaires among the statistical population, 352 questionnaires were returned. The validity of the questionnaires was confirmed by the content validity method, and its reliability was confirmed by Cronbach’s alpha. In this research, the structural equation modeling approach and Amos software were used to analyse the data. All hypotheses were confirmed at a 95% significance level. The results showed that the humility of leaders has a positive and significant effect on spirituality in the workplace and work ethic of followers. Spirituality in the workplace has also a positive effect on employees’ work ethic.Contribution: It is recommended that the officials of organisations should pay attention to spirituality in the workplace and the humility of managers and supervisors towards employees in order to promote work ethics. Further, it can be concluded that organisations can increase the ethical behaviours of employees by promoting the components of organisational spirituality. (shrink)

This study was conducted with the aim of developing the academic work in the Palestinian universities. No one can deny the technological stage that we are witnessing in the present era. Our mission is to use this development to develop the educational process. The Artificial Intelligence of the most important branches of computer science, which is interested in the development of computer software in order to make them simulate intelligent human, recently it emerged promised based on artificial intelligence applications are (...) intelligent tutoring system one of the most prominent of these applications is the most useful in the field of education. Intelligent tutoring system are programs that are helping the student and the teacher in the educational process, so that the student exploits these systems to increase his education and the acquisition of scientific skills, and we are not exaggerating if we say that the future of the development of the educational process is through the development of intelligent private teaching systems because it adapts to me intellectual level of the student as well as easy to use and available 24 hours every day. In this study, a smart tutor was designed using the ITSB tool developed by Prof. Sami Abu Nasser to develop the process of teaching the computer skills course. This course is a university course that teaches students of Israa University on different samples of students. After completion of the course, and evaluate the special lecturers who studied the course and used the system in the process of teaching and arrived at a set of conclusions and recommendations make sure that the use of the tutor Smart smartphone is important in the development of laboratory teaching has positive results in improving the level of scientific student . (shrink)

In this chapter, we examine different views of the structure of justification, including foundationalism, infinitism, and coherentism. We investigate how well or poorly they seem to do in responding to the regress problem, accommodating a robust connection between justification and truth, and getting the contours of justification right—i.e., making justification neither too easy nor too hard to get. We end by briefly discussing some challenges to finding a single sense of “foundational belief” defining the debate.

The Qur’an was formed into the book and took the name muṣḥaf during the caliphate of Abu Bakr. Naturally, this muṣḥaf, recorded with the script of the period, was subjected to various arrangements over time in terms of its script and form. Activities such as the dots that help to separate letters from each other, lines that make the movements specific, the intervals (fāṣila) separating the verses from each other and the punctuations can be mentioned among them. In this article, (...) it is discussed when, by whom and for what reason the verse numbers were formed for the first time as separate digits, either in the interlude marks that were added to the muṣḥaf over time and used to separate the verses from each other or at the beginning or end of the verses. In this context, the aim is not to discuss the issue of determining the number of verses, but try to reveal the date and purpose of writing the numbers of the Qur’anic verses, the number of which is already known, in the muṣḥaf. In the research, carried out by data collection, analysis and evaluation method, some of accessible manuscripts and printed muṣhafs will be reviewed and the history and historical background of the writing of verse numbers in the muṣḥaf will be tried to be explored. As a result, it has been achieved that Abraham Hinckelmann was the first person who added the number of all verses to muṣḥaf in 1694. (shrink)

Imprinted genes are monoallelically expressed in a parent‐of‐origin‐specific manner, but for many genes reported to be imprinted, the occurrence of preferential expression—where both alleles are expressed but one is expressed more strongly than the other in a parent‐of‐origin‐specific way—has been reported. This preferential expression found in genes described as imprinted has not been thoroughly addressed in genomic imprinting studies. To study this phenomenon, 50 genes, reported to be imprinted in the mouse, were chosen for investigation. Preferential expression was observed for (...) 21 of 27 maternally expressed genes. However, only 5 of 23 paternally expressed genes showed preferential expression. Recently, it has been reported that a remarkable proportion of non‐imprinted genes show differential allelic expression. If there is overlap between non‐imprinted genes that are differentially expressed and imprinted genes that are preferentially expressed, we need to set new definitions of imprinted genes that, in turn, would probably lead to reassessments of the total number of imprinted genes in mammalian species. BioEssays 29:1022–1028, 2007. © 2007 Wiley Periodicals, Inc. (shrink)

Kelâm’ın şerh ve hâşiye döneminin önde gelen metinlerinden biri Teftâzânî’nin Şerhu’l-Akāid adlı şerhidir. Nitekim üzerine İslâm dünyasının muhtelif bölgelerindeki âlimler tarafından birçok hâşiye çalışması yapılmıştır. Bunlar arasında öne çıkan en meşhur metinlerden birisi Hayâlî’nin yazmış olduğu Hâşiye alâ Şerhi’l-Akāidi’n-Nesefiyye adlı eserdir. Nitekim Hayâlî’nin bu hâşiyesi, Şerhu’l-Akāid üzerine yazılan hâşiyeler arasında üzerine en fazla hâşiye yazılan eserdir. Kâtib Çelebi, Leknevî ve Taşköprülüzâde gibi âlimler Hayâlî hâşiyesi hakkında övücü ifadeler kullanmıştır. Ayrıca Hayâlî’nin bu hâşiyesi Osmanlı kelâm kitapları hiyerarşisinde Şerhu’l-Akāid’den daha üst bir (...) metin olarak değer görmüştür. Bu kadar ilgi gören bir hâşiye hakkında Kâtib Çelebî’nin zikrettiği bir iddia dikkat çekmektedir. Kâtib Çelebî, Hayâlî hâşiyesinin kaynağının Memlük ulemasından İbn Ebî Şerîf’in Şerhu’l-Akāid hâşiyesi olduğu hakkında bir bilgiye yer vermektedir. Dolayısıyla Hayâlî, hâşiyesini İbn Ebî Şerîf’in hâşiyesinden alıntı yaparak kaleme almış olabilir. Bu iddianın tahkik edilmesi çalışmanın temel konusunu oluşturmaktadır. Bunu yaparken iki muhaşşînin yaşadıkları ve eserlerini kaleme aldıkları zaman dilimi göz önünde bulundurulmuştur. Diğer taraftan iki hâşiyenin muhteva analizinin yapılması da iddianın tahkik edilmesi için temel bir ölçüt konumundadır. Böylece ana konu bazında benzerlikler ve farklılıklar ortaya konularak iki hâşiyenin karşılaştırılmasına olanak sağlanmıştır. Muhteva analizinde eşyanın hakikatleri, ilim sebepleri, âlemin temel bileşenleri, Allah’ın sıfatları, rü’yetullah, insan fiilleri ve ahiret hayatı ile ilgili meseleler olmak üzere yedi konu başlığı tercih edilmiştir. Bu başlıklar altında konular detaylı bir şekilde aktarılmayıp yalnızca benzerlikler ve farklılıkların ortaya konulabilmesi için seçme pasajların verilmesi yeterli görülmüştür. Çalışmada yöntem olarak doküman çözümlemesi/analizi kullanılmıştır. Sonuç olarak bu iddia tahkik edildiğinde durumun Kâtib Çelebî’nin aktardığı gibi olmadığı tespit edilmiştir. Nitekim iki muhaşşînin doğum ve ölüm tarihleri diğer taraftan hâşiyelerini yazım tarihleri incelendiğinde bu iddianın mümkün olmadığı ortaya çıkmıştır. Hayâlî hâşiyesini yaklaşık olarak 862/1458, İbn Ebî Şerîf ise 889/1484 veya 895/1490 yılında kaleme aldığı tespit edilmiştir. Dolayısıyla tarihsel olarak Hayâlî’nin İbn Ebî Şerîf’ten alıntı yapması mümkün görünmemektedir. Kâtib Çelebî’nin aktardığı bilginin yanlışlanması tam tersi bir durumun olma ihtimalini gündeme getirir. Yani İbn Ebî Şerîf, hâşiyesini yazarken Hayâlî’den faydalanmış olabilir. Bu düşüncenin doğrulanması veya yanlışlanması için her iki hâşiye arasında muhteva analizinin yapılması gerekmiştir. İki hâşiyenin muhtevaları karşılaştırıldığında ise büyük oranda benzerliklerin olduğu görülmüştür. Öyle ki bazı yerlerde cümleler birebir aynı iken bazı yerlerde benzer ifadeler kullanılmıştır. Ancak İbn Ebî Şerîf’in hâşiyesi Hayâlî’nin hâşiyesine göre daha uzundur. Öyle görünüyor ki İbn Ebî Şerîf hâşiyesini, Hayâlî hâşiyesi temelinde inşa etmiştir. (shrink)

Bu makalede İşrakî felsefe geleneğinin önemli bir düşünürü olan İbn Tufeyl’in, Hayy b. Yakzan isimli eserinde ortaya koymuş olduğu dini tecrübeyi ve mahiyetini ele aldık. Konuyu temellendirmek için öncelikle dini tecrübeden ne anladığımızı ve çeşitlerinin ne olduğunu tespit etmeye çalıştık. Daha sonra İbn Tufeyl’in felsefi ve teolojik arka planının ne olduğunu tespit ettik. Burada kilit rolü, İbn Sina oynamaktadır. Ancak Sühreverdî’nin görüşleri de önemli bir yer tutmaktadır. İbn Tufeyl’in en önemli kaynaklarından biri şüphesiz Gazzâlî’dir. Ancak İslam tasavvuf geleneğinde dînî tecrübe (...) konusu farklı çalışmalarda ele alındığı için Gazzâlî düşüncesine yer vermedik. Sonuç olarak İbn Tufeyl, doğal teoloji üzerinden felsefi bir dînî tecrübeyi konu edinmektedir. (shrink)

This paper is organized around the theme of political representation in India. Its first section deals with the changing politics of representation in India in the past two decades, the growing demands for proportional representation, and for political inclusion of two influential groups: the scheduled castes and tribes and Other Backward Classes. In the second section, representation is briefly explored in relation to women and minorities. The third section deals with some reflections on the challenges of political representation in India’s (...) diverse democracy. The author aims to account for the varied trajectories of caste, community and gender in Indian politics through an analysis of the politics of representation. The main argument developed here is that the politics of presence does not offer a resolution to the problems of under-representation nor to the more fundamental issue of the representation of the interests of constituents, especially the needs of the most vulnerable. (shrink)

In Rousseau’s Social Contract, political laws are rationally binding because they satisfy the interests that motivate individuals to obey such laws. The later books of Emile justify morality by showing that it is continuous with the natural dispositions of a well-brought-up subject and is thus conducive to genuine happiness. In both the moral and political cases, Rousseau argues for an internal connection between the rational ground of an obligation and the broader aspects of human psychology that are satisfied and expressed (...) by acting from that obligation. Yet, inspired by Kantian philosophy, the recent and influential Social Autonomy interpretation has disjoined rationality and psychology. Criticising this interpretation, I argue that for Rousseau, obligations are justified because they satisfy the demands made by our moral psychology, most notably amour-propre, i.e. the desire to have one’s worth recognised by others. (shrink)

Qurʾān was revealed to the Prophet Muḥammad (pbuh) not as a written document, but by word of mouth over a period of approximately 23 years. He dictated the verses to the scribes of revelation. After this, Abū Bakr compiled the written verses; i.e. gathered between two covers. Thus when the Qurʾān was compiled as a text, a number of addresses lost their characteristics. This situation, which is a result of the shortcomings in inscription, suggested the necessity of separating the verses, (...) preserving the recitation method (waqf places) learned from Prophet and transmitting the Qurʾān towards new learners. As a result, the science of al-Waqf and al-Ibtidāʾ has emerged. The systematics of al-Sajāwandī was chosen among the people who systematized the waqfs marks and the mushafs that we have today are arranged according to the systematics of al-Sajāwandī. At this point, the issue of showing other addressing features of the Qurʾān, such as the emphasis, in text appeared as an area that to be considered. The aim of this study is to analyze this issue and to focus on the possibility and method of realizing the subject. If punctuation marks are to be added to the Qurʾānic text, this should be done by taking into account the characteristics of punctuation marks in Arabic. According to comparison between punctuation and wakf marks, it was seen that they have different characteristics. First difference is the systematic difference. Punctuation marks in modern Arabic script are divided into four groups: end marks, tone marks, quotation marks, and the signs used in mathematics. However, al-sajawānds consists of only end/stop marks. In this case, al-sajawānds do not function as punctuation marks indicating tone of voice/emphasis and quotations. The second difference is that punctuation marks are more about the meaning than waqf marks. Because waqf marks do not oblige reader to understand only one of the possible meanings. However, punctuation marks limit or even determine the meanings. In addition, waqf marks are also based on the recitation(s) of the Prophet/al-qirāʾat al-manqulah. Correct comprehension depends on correct reading. For correct reading, addressable features must be able to be incorporated into the text as much as possible. Today’s muṣḥaf, cannot show emotions, emphasis to the reader. Beside, each of the characteristics of waqf marks (al-waqf al-muʿānaqah ext.) cannot meet the end marks found in today’s punctuation marks. In this case, we can add emphasis marks to text in order to reflect the emphasis that are missing from them by keeping al-sajāwands. Likewise, the question of to where/whom the word belongs to, which may cause confusion in text, can be resolved with quotation marks. Hereby, it has been concluded that a pseudonym system that can reflect the emphasis features of the Qurʾān and show quotations, should be developed in addition to al-sajāwands. So, our proposal includes the following steps: keeping al-sajāwands existing in the muṣḥaf; placing the emphasis marks in today's punctuation marks, which will serve this function in places where the emphasis and tone of prayer’s voice cannot be reflected in writing; putting quotation marks. Thus, it will be possible to develop a system that can show the linguistic, grammatical, semantic, phonetic, emotional and reciprocity dimensions of address in the writing/text. In this context, the punctuation marks that we find useful to be added to the muṣḥaf are emphasis marks (:!؟) and some quotation marks («»: -). قَالَ فَمَنْ رَبُّكُمَا يَا مُوسٰى؟ قَالَ رَبُّنَا الَّذ۪ٓي اَعْطٰى كُلَّ شَيْءٍ خَلْقَهُ ثُمَّ هَدٰى. Tāhā 20/49-50 As an example, in this verse, there is a real question that is expected to be answered. Then a question mark can be put at the end of this sentence. In addition, a dot mark can be placed at the end of the answer sentence to indicate that the answer is concluded. (shrink)

What is domination? According to a leading strand of republican political philosophy, a person is dominated when under the unconstrained power of another. Call this the dyadic conception of domination, because it involves a two‐person relation. I argue that domination is better understood structurally. Structural domination is domination by institutions. Rather than a master dominating a slave and a boss dominating a worker (as in dyadic domination), structural domination holds that the institution of slavery dominates the slave and labor law (...) dominates the worker. Without the structural conception, I contend, one misdescribes the power dynamics of paradigm cases of domination. (shrink)

Farabi defines “Ilm al-Hiyal” in Ihsa al-Ulum as “knowing a way by which, human can adjust all of the concepts that have been proved in mathematics with verification to exotic objects, and helps their states in exotic objects to be carried”. He believes this will be recognized and be attained by craft. This was the common view in Islamic wisdom and philosophy in third and fourth Hijra centuries. Researchers believe that the unique emphasis on parallelism between theoretical science and practical (...) work is an important feature of Baghdad school and affected Islamic visual culture. Baghdad school had been affected by translation. In this way, Ikhwan-al-Safa, whom wrote the first encyclopedia of science in Islamic culture, had a very efficient role. They devised geometry into intellectual and sensual ones in the second part of their book, al-Rasa-el, and considered intellectual geometry as one of the middle philosophy and recognition and understanding factor for meaning of sensual geometry evidences. They insisted on basic situation of intellectual geometry in guidance of whom, want to learn intellectual things from sensual ones. They knew intellectual geometry as the factor for requiring skill in scientific crafts, and sensual geometry as the factor of practical crafts, and made a vast relation between them. They also defined end of intellectual geometry understanding the base of all sciences and the main factor of wise, essence of self. Important feature of Ikhwan-al-Safa’s wisdom is omitting the gap between theory and practice, making a vast relation between them, which affected the meaning of crafts in Islamic culture, and rendered a spiritual feature to crafts and arts. It seems this relation has created the concept of traditional arts, and integrating wisdom and crafts in Iranian-Islamic culture constructed all of the Fotowat-Nam e. This article reviews the concept, which affiliates theory and practice in third and fourth centuries and has a deep effect on recognition of art and craft in Islamic culture. (shrink)

Son yıllarda eğitim sistemlerinde teori ve uygulama arasındaki açıklığı gidermeye yönelik bir girişim olarak beceri temelli eğitim ön plana çıkmaktadır. Teorik temelleri hem davranışçı hem de gelişimci kuramlara uzanan beceri temelli eğitimin dünyadaki öncelikli uygulama alanı mesleki eğitimdir. 2018 yılında gerçekleştirilen öğretim programı revizyonları ile Türkiye’de diğer derslerle birlikte Din Kültürü ve Ahlak Bilgisi dersi öğretim programları da bu modele göre yapılandırılmıştır. Ahlak ve eğitimi için yeni olan bu durum öncelikle ahlakın bir beceri olarak görülüp görülemeyeceği ve ahlakın beceri temelli (...) bir anlayışla öğretiminin imkanına ilişkin soruları gündeme getirmektedir. Bu bağlamda makalenin amacı ahlaki kişiliğin gerektirdiği becerilerin neler olabileceğini araştırarak beceri temelli bir ahlak eğitimi için hangi ahlaki becerilere odaklanılması gerektiğini incelemektir. Çalışma ahlaki gelişim ve beceri temelli eğitim literatürüne dayalı betimsel analiz yöntemi ile gerçekleştirilmiştir. (shrink)

Nowadays, it is frequently seen that theology education is criticized over secularism or piety concerns. In fact, it has recently been observed that those who have opposed the existence of the theology faculties within the university system for religious reasons have tried to make their voices heard on different platforms, especially on social media. The discussions conducted on different platforms mostly run without a scientific basis. The aim of this study is to determine the views of theology faculty students with (...) regard to the studying on campus and to contribute to the structure of the evaluations on higher religious education-university dilemma on a scientific basis. Metaphor technique was used for data collection. Data were collected in April 2019 using open-ended questions from 228 sophomore, junior, or senior students at Faculty of Theology in Zonguldak Bülent Ecevit University. Content analysis and chi-square technique were used in the data analysis. The research revealed that the majority of students (%73, 2) produced positive metaphors for studying theology on campus. Students mostly explain the positive experience of studying on campus through the possibility of growing up as a well-equipped theologian, recognizing real-life, and representing religion. It was also determined that the students who completed the associate degree and continued theology faculty highlighted the positive aspects of theology education on campus.Summary: While higher education throughout history has been undertaken by madrasas in the East and monastic schools in the West, it has been represented by the modern university in the last two centuries. The madrasas and monastic schools were religious institutions in terms of aims, epistemological and pedagogical understanding, institutional structures, and the lifestyle they produced. The aim of these institutions, which are subordinate to religious authority, was to educate the man on behalf of God while giving this education in accordance with the religion. The university, which replaces madrasas and monastic schools, was not different from the tradition of madrasas and monastic schools when it was first established. The first universities and colleges that were accepted as the ancestors of the well-established universities in the West were schools established for religious purposes. Indeed, many of the western universities established in the past for religious purposes continue their administrative and financial ties with the church. On the other hand, after enlightenment, education has ceased to be a business of religious institutions, and national states have established modern universities to train people suitable for their own needs. The modern university that is positivist and rationalist reveals information to educate people and to perfect society in the name of the state and the economy, not for the God. Research shows that both universities that maintain their ties with the church and state universities participate in the secularization process deeply. Nevertheless, religion continues to exist in different forms at universities, which is much more intense at universities that continue their connection with the church. In addition to the theology and religious studies programs, religion finds a place in the modern university campus through accredited student organizations, campus priests and preachers, social organizations, etc.When Darülfünun (Dār al-Fünūn) the first example of a modern university was established in Turkey in 1900, theology faculty became one of the three faculties. However, whether a modern university is a suitable place for higher religious education has been a controversial issue. In 1915, theology faculty was removed from the university system, then re-established in the university again in 1924, and in 1933, theology education was terminated due to the discussions of modernization. In 1949, the theology faculty was reintroduced at the university; and after 1959, High Islamic Institutes were established under the Ministry of National Education. The inclusion of religious education in the university has been one of the issues that frequently occupy the agenda until 1982, when all higher religious education institutions were included in the university system. In these discussions, the interesting thing is that religious people insist on being included in the university system although various groups oppose in the name of secularism principle. Even more interesting is that there are still demands for higher religious education outside the university, although the number of theology faculties has increased in recent years. In order to make the madrasas to be function as an alternative or complement to theology faculty, they claim that the theology degree completion program or open theology program must be expanded. In fact, it has recently been observed that those who have opposed the existence of the theology faculties within the university system for religious reasons have tried to make their voices heard on different platforms, especially on social media. Those who make such claims, claim that the university is not a suitable place for religious education in terms of epistemology, pedagogy, and social life.This study aims to determine the views of theology faculty students with regarding to the studying on campus and to contribute to the structure of the evaluations on higher religious education-university dilemma on a scientific basis. Within this framework, three basic questions were investigated: (i) Do students highlight positive or negative aspects of theology education on campus? (ii) What kind of experiences are reflected on the positive or negative aspects of theology education on campus from the metaphors? (iii) Is there any difference among the metaphors of the students according to the gender and enrolling types to the faculty (university entrance exam or vertical transfer exam and non-exam enrolling system)? Metaphor technique was used for data collection. Data were collected in April 2019 using open-ended questions from 228 sophomore, junior, or senior students at Faculty of Theology in Zonguldak Bülent Ecevit University. Content analysis and chi-square technique were used in the data analysis.The research revealed that the majority of students (%73, 2) produced positive metaphors for theology education on campus. Students mostly explain the positive experience depending on the possibility of growing up as a well-equipped theologian, experiencing real-life, and representing religion. Among the reasons of the negative metaphor producers, the degenerative effect of the campus environment, the exclusion, and the desire to study in a religious environment come to the fore. It was also determined that the students who completed the associate degree and continued theology faculty highlighted the positive aspects of theology education on campus. Consequently, results show strong student support for theology education at university.In our opinion, it is possible to interpret the recent debates on the inclusion of theology faculties within the university system through the general tendencies of religious people who encounter modernism. In this regard, the results provide important clues. Religious people who encounter modernism generally preferred one of the following three ways: ghetto closure, conflict with the modern, seeking a consensus-based way to continue to touch the life of modern people with the message of religion over time and space. While those who prefer ghettos and conflict reject everything that is modern, those who are accommodating seek ways to keep religion together with modern people and institutions despite some risks. Results show that most of the theology students consider the university as a place that offers opportunities for religious education despite the secular and sometimes challenging environment of the campus. This means that they have a strong self-confidence in the beauty that religion can bring to modern life and modern people. (shrink)

Türk kültür ve inanç tarihine bakıldığında, Türk milletinin doğa ile uyum içinde yaşadığını ve bu yaşam biçimini sürekli kılmayı amaçladığını gösteren pek çok bulgu mevcuttur. İslam öncesi Türk toplumlarında olduğu gibi, kitlesel olarak İslam dinini benimsemesinden sonra da bu yaklaşımın sürdürüldüğü görülmektedir. Bu çalışmada kadim Türk kültürünün ve İslam inancının, insanlara verdiği çevreye ilişkin değer yargıları ve davranış modelleri biyoetik kavramı çerçevesinde ele alınmıştır. Bu amaçla öncelikle eski Türk inançları, arkeolojik bulgular, metinler, destanlar incelenmiştir. İslam inancının Türklerin çevre algısına etkilerini (...) tespit edebilmek için ayet ve hadislerdeki çevreye yaklaşım örnekleri ele alınarak Müslüman Türklerin kültürel unsurlarında İslami anlayışın çevreyle kurulan ilişkiye yansımaları araştırılmıştır. Bu yolla elde edilen bulgular, çevrebilim literatüründeki biyoetik kavramıyla değerlendirilmiştir. Sonuç olarak Türklerin gerek İslam öncesi gerekse İslamiyet’i kabullerinden sonraki doğa ve evren anlayışlarının, insanı bunların üstünde değil bir parçası olarak kabul ettiği ortaya konulmuştur. (shrink)

Introduction: Prehospital emergency medicine is a specific field of emergency medicine. The basic approach of prehospital emergency medicine is to provide patients with medical intervention at the scene of the incident. This special environment causes health professionals to encounter various problems. One of the most important problems in this field is ethics, in particular questions involving refusal of treatment and the processes associated with it. Objective: The objective of this study is to identify emergency health professionals’ views regarding refusal of (...) treatment. Methods: This study was conducted with 356 health professionals who were on active duty in prehospital emergency health services. The data were collected through a form which included 10 statements. The participants were asked to indicate their level of agreement with the statements given by rating them between 0 and 10. Ethical considerations: Before conducting the research, permission was received from the local ethics committee. Participants were given written information about the purpose of the study. Participants were assured that their participation was voluntary. Results: The healthcare professionals with fewer years of experience in the profession and female participants adopted an attitude of giving priority to providing care. Young participants, in general, respected patient autonomy. However, paradoxically, when it comes to emergency medical cases, they expressed an opinion closer to paternalism. Conclusions: This study has found that prehospital emergency health professionals generally respect the patient’s right to refuse treatment; however, they do not prioritize this right when there is a life-threatening situation or when the person does not have decision-making capacity. In these cases, prehospital emergency health professionals tended to adopt a more paternalistic approach. (shrink)

After the death of the Prophet, Muslims continued to apply the rulings deduced from the Qur'an and the Sunnah, and in matters they did not know, they turned to those who were more knowledgeable than themselves. As sects spread in the following period, some people saw this situation as taqlid and ignored the existence of sects. In the discussions that have continued until today, there are those who argue that the door of ijtihad is closed, as well as those who (...) want to expand the boundaries of ijtihad, especially during the periods of decline of Islamic countries. In the discussions that have continued until today, it has been stated that in order to achieve the bliss of this world and the hereafter, taqlid should be abandoned and the Prophetic teaching, which is universal, should be addressed one-to-one. Albānī (d. 1999), who lived in the last century, also put forward some views on the idea of ijtihad and taqlid. Although he opposed taqlid in general, he stated that scholars are tools guiding the Qur'an and Sunnah. Thus, he did not completely condemn taqlid, but criticised adherence to sects by stating that scholars should not be taken as a goal. According to Albānī, what is required for Muslims who cannot reach the level of ijtihad is not taqlīd but ittibā'. Therefore, to live and convey Islam, it should be communicated to both Muslims and non-Muslims not through sectarian perspectives, but by adhering to the SunnahAl-Albānī stated that the imams of the sects were not guilty of any offence in this matter and urged the jurists and mujtahids to act without adhering to a sect. However, the scholars affiliated to the sect thought that the ijtihad was hadith-centred and accepted following the sayings of the ulema of the past period within the sect as ittibā, not taqlid. However, al-Albānī acted consistently in his objections and criticisms and drew a moderate path for the reform of the ummah. Although some of his views portrayed him as an extreme scholar, he spent his life in the way of determining and understanding hadith and sunnah. (shrink)

In this paper, we distinguish between different sorts of assessments of algorithmic systems, describe our process of assessing such systems for ethical risk, and share some key challenges and lessons for future algorithm assessments and audits. Given the distinctive nature and function of a third-party audit, and the uncertain and shifting regulatory landscape, we suggest that second-party assessments are currently the primary mechanisms for analyzing the social impacts of systems that incorporate artificial intelligence. We then discuss two kinds of as-sessments: (...) an ethical risk assessment and a narrower, technical algo-rithmic bias assessment. We explain how the two assessments depend on each other, highlight the importance of situating the algorithm within its particular socio-technical context, and discuss a number of lessons and challenges for algorithm assessments and, potentially, for algorithm audits. The discussion builds on our team’s experience of advising and conducting ethical risk assessments for clients across dif-ferent industries in the last four years. Our main goal is to reflect on the key factors that are potentially ethically relevant in the use of algo-rithms, and draw lessons for the nascent algorithm assessment and audit industry, in the hope of helping all parties minimize the risk of harm from their use. (shrink)