Ahmed Mâhir, who was born in Kastamonu in 1860-70, is one of the last period Ottoman scholars and is known by the penname "Ballıkızâde". He lived in the 19th century, during the Constitutional Monarchy period when the West progressed in many directions and the Ottoman Empire began to lose land alongside its reforms. After taking lessons from the scholar Ahmed Hicâbî, he also gave lectures and educated many students, and taught tafsir and theology for thirteen years at Daru'l-Fünûn Faculty of (...) Theology and Medresetü'l-Vâizîn. In addition to this, the scholar, who has served as a member of the Supreme Court, a judge, and a deputy, also appears as a political personality. Mâhir, who has four published works, is one of the important personalities that Kastamonu raised in religious, political, and literary fields. In this study, the Constitutional Era and the position of the science of tafsir in this period are discussed. Secondly, after transferring information about Ahmed Mâhir's life, his exegesis method on the works of "Mu'cizât-ı Kur'âniyye" and "al-Fâtiha fî Tefsîri'l-Fâtiha" was examined. The qualitative research method and document analysis technique wasused for this study. In addition, the data were analyzed with the help of description, sampling and association techniques. The fact that Ahmed Mâhir has both a political and religious personality and that we have four works about him today makes it important to research him. In this context, the study aims to reveal Ahmed Mâhir's exegesis based on his works. A doctoral thesis on him, in which his mystical aspect was emphasized, and an article by the same person, again, two master's theses were made about the work he wrote in the field of Sufism. Some sources provide concise information about his life and works, and brief information given in some biographical or literature studies. But his works named "Mu'cizât-ı Kur'âniyye" and "al-Fâtiha fî Tefsîri'l-Fâtiha" have not been studied academically. This situation made this study important. In addition, the existence of various interpretations on whether the author's interpretation of Surah Fâtiha is original or not has caused us to consider this issue as a problem. As a result of our analysis, Ahmed Mâhir has conveyed the negative political or religious situations of his period, especially in his work "Mu'cizât-ı Kur'âniyye". Based on the idea that the Qur'an is perfect and contains everything, he used the verses to correct these situations. His work "el-Fâtiha fî Tefsîri'l-Fâtiha" shows us both the traces of the Ottoman tafsir accumulation of that period and that this scholar has a scientific tradition on tafsir, hadith, and literature. (shrink)

Public entities around the world are increasingly deploying artificial intelligence and algorithmic decision-making systems to provide public services or to use their enforcement powers. The rationale for the public sector to use these systems is similar to private sector: increase efficiency and speed of transactions and lower the costs. However, public entities are first and foremost established to meet the needs of the members of society and protect the safety, fundamental rights, and wellbeing of those they serve. Currently AI systems (...) are deployed by the public sector at various administrative levels without robust due diligence, monitoring, or transparency. This paper critically maps out the challenges in procurement of AI systems by public entities and the long-term implications necessitating AI-specific procurement guidelines and processes. This dual-prong exploration includes the new complexities and risks introduced by AI systems, and the institutional capabilities impacting the decision-making process. AI-specific public procurement guidelines are urgently needed to protect fundamental rights and due process. (shrink)

Uzak doğu toplumlarının tarihinde yabancı dinlere karşı diğer toplumların tarihine nazaran daha esnek ve senkretik bir yaklaşım benimsenmiş olduğu kabul edilir. Bu coğrafyadaki topluluklar yeni gelen dinleri genellikle yumuşak güç kullanarak dönüştürüp kendi benliğine uygun hale getirmiştir. Budizm’in Çin’e, ardından Japonya’ya gelişi ve sonrasında bu toplulukların rengine boyanması bu esnek ve senkretik yaklaşımın birçok örneğinden biridir. Ayrıca Çin’de Konfüçyanist, Taoist ve Budist dini geleneklerinin üçünün bir arada uygulanmasına yönelik teori ve pratiklerin ortaya çıkmış olması da bu yaklaşımın göstergesidir. Aynı şekilde (...) Japonya’da yüzyıllar boyunca Şintoizm ve Budizmin birlikte uygulanması, Şinto kamileri ile Budist Buddha ve bodhisatvalarının aynı yüce varlıklar olarak kabul edilmesi de aynı bağlamda karşılaşılan birincil örneklerdendir. Fakat yabancı dinlere yönelik bu esnek ve senkretik yaklaşımın istisnaları da yok değildir. Bu istisnalardan biri Tokugava shoğunluğu döneminde ‘yabancı din’ Hristiyanlığa yönelik yaklaşım ve politikalar sonucunda ortaya çıkmıştır. Shoğunluğun Hristiyanlık öğretisine ve yerli ve yabancı Hristiyanlara karşı peyderpey sertleşen ve kapsamı genişleyen agresif politikaları Japon tarihinde örneğine az rastlanılan ‘yer altına inmiş din’, ‘gizlenen cemaat’ olgusunu ortaya çıkarmıştır. Shoğunluğun Hristiyanlığa yönelik sert politikaları ve yasakları Japon Hristiyanlarını inançlarını gizleyerek yaşamaya itmiş ve Japon Hristiyanlar Tokugava şoğunluğu sonuna değin iki buçuk asır boyunca inançlarını saklayarak varlıklarını devam ettirmiştir. Tokugava döneminin sonlanmasıyla birlikte Hristiyanlığa yönelik devlet politikası değişip misyon hareketlerine izin verilmesinin ardından Hristiyan kiliseleri Japonya’ya tekrardan gelmiş, fakat iki buçuk asır boyunca inançlarını gizli olarak devam ettiren Japon Hristiyanlarından bir grup Hristiyan kiliseleri ile birleşmeyi reddetmiş ve ayrı bir cemaat olarak günümüze değin varlığını devam ettiren Kakure Kirishitan cemaatini oluşturmuştur. Japon toplum ve kültürünün temel özelliklerinden biri olan karşılaştığı ‘yabancı’ ve yeni unsurları adapta etme-uyarlama-dönüştürme eğiliminin bir örneği olarak Kakure Kirishitan cemaati ve kutsal metinleri Tenchi bu çalışmanın ana konusunu oluşturmaktadır. Çalışmanın temel kaynağı ‘Budist Kitab-ı Mukaddes’ olarak da isimlendirilebilecek olan Kakure Kirishitan cemaatinin kutsal metni Tenchi’dir. Temel iddiası ise Kakure Kirishitan cemaatinin Hristiyanlığa yönelik sert ve acımasız devlet politikaları karşısında varlığını devam ettirebilmesini mümkün kılan temel etkenin Japon kimlik ve kültüründe var olan uyarlama eğilimi olduğu ve Kakure Kirishitan cemaatinin kutsal metni olarak kabul edilen Tenchi’nin de Budizm başta olmak üzere Japon din ve geleneklerinden belirli öğelerin Hristiyanlık öğretileriyle birleştirilerek temelde -zorunluluk arz eden şart ve koşullar yadsınmamak kaydıyla- bu uyarlama eğiliminin sonucu olarak ortaya çıktığıdır. Sonuç olarak Japon toplum ve kültürünün genel kimlik ve davranış tarzına ters bir şekilde dine yönelik uygulanan yasak ve baskı politikası Japon tarihinde örneğine az rastlanan yer altına inmiş din-cemaat olarak Kakure Kirishitan cemaatini ortaya çıkarmış ve ironik bir şekilde bu cemaat varlığını temelde Japon kimlik ve kültüründe bulunan bu esnek ve senkretik eğilim sayesinde devam ettirebilmiştir. (shrink)

This study was conducted to examine how the concepts of existential philosophy are addressed in the movie. Employing phenomenology, one of the qualitative research methods, the study was carried out with 15 university students. The study data were collected by interviewing the participating students. Within this context, the movie was evaluated through the eyes of existential philosophy using the concepts of existence. The study revealed that the way the characters in the movie handled existence problems was related to their own (...) characters and that life is a place to be questioned and the depth of meaning of life, the anxiety of life, existence and nothingness were all together. (shrink)

There are two basic paradigms in social sciences. The first of these is positivism, which is based on explanation-oriented thought; the other is the understanding/interpretive paradigm that emerged as an alternative to positivism. As a theory of meaning that finds its place in many socio-cultural fields, the hermeneutic approach is among the paradigms based on understanding/interpretation. The hermeneutic approach appears at the point of comprehending the invisible, beyond the observable. In this context, examining Mevlevi Rites in a hermeneutical context as (...) a part of Turkish culture from a socio-cultural perspective is important in terms of revealing the meaning of the Rites. The Mevlevi order is based on the principle of unity of exictence in sufi thought and at the same time it is based on an esoteric belief system. In this sense, Mevlevism and Mevlevi Rites, which reflect the belief system mentioned, have meanings beyond the obvious. Particularly, music, which is the dominant element in the ceremony, draws attention as a character that has the capacity to direct the performance. In this direction, the performances during the ritual start with music and the continuity of the ritual is ensured by being managed with music. Therefore, in Mevlevi order, music serves as a tool that accompanies ecstasy. Every movement, every practice, and every stage, every phenomenon and every act of the Mevlevi Rites, which is an integral part of the performance, contains metaphorical meanings. In this context, in the research, which is limited to the theological dimension of the hermeneutic paradigm, the spiritual meanings of the Mevlevi rites were determined by the literature study, the documents related to the subject were examined, the descriptive analysis of the data obtained was made and the findings were revealed. (shrink)

The COVID-19 pandemic affected education institutions just like several other sectors. These institutions, which are among the places where people are found collectively, were the first places that were closed for precaution. Some problems of distance education conducted in online platforms which were assumed upon the termination of face-to-face education emerged in time. Especially in this urgent solution, where the workload of teachers has increased, some application difficulties have been identified in foreign language teaching. From this point of view, considering (...) the foreign language education policy and planning, this study deals with the distance education practices of English teachers, the difficulties they encounter in the process, and their solution proposals. The research, which was designed as a qualitative study, was conducted with a case study design. The participants of the research are 13 English teachers working at the secondary school level in different districts of Northern Cyprus determined by the homogeneous sampling method. The data were collected through semi-structured interviews developed by the researchers. The qualitative data were analyzed with descriptive analysis. As a result of the interviews with the teachers, it has been determined that there are problems related to technology, students, online classes, and planning in English teaching carried out with distance education applications. Accordingly, the teachers offered their recommendations that could be a solution to the existing problems. (shrink)

This article aims to investigate and analyze Yusuf b. Muhammad Jān al-Karabāghī's (d. 1035/1626) treatise in which he discusses some issues related to existence (wujūd) and the Necessary Being (wājib al-wujūd). This study aims to bring this treatise of al-Karabāghī, which has not been studied yet, into the literature of the history of Islamic thought by investigating and analyzing its content. There is no information about Yusuf al-Karabāghī's birthplace and education in bio-bibliographical sources. It is known that he wrote works (...) in the fields of tafsīr and theology (kalām). Some of his works are Erbau' Ta'līkātin fi't-Tafsīr, Risāla fi'l-Mubāḥasa allatī waka'at fī surat al-Fath bayna al-ulamā, Hāshiya 'alā Sharhi'l-Aqā'id al-Adudiyya, Sharḥ Risāla Ithbāt al-wājib li al-Dawwānī. Three copies of this treatise, which is the subject of this study, have been identified in manuscript libraries. The first of these copies is listed as MS 791 in Selimiye Manuscript Library, the second is listed as MS 1210 in Suleymaniye Library, Carullah Efendi Collection, and the third is listed as 1960 in Suleymaniye Library, Manuscript Donations Collection. Among the mentioned copies, the copy registered in Selimiye Library ms. no 791 was preferred as the main one in the analysis both because it is very clear and readable, and because of the scribes’s collation note in the ferağ record. This is because the scribe wrote this copy in correspondence with other copies that existed in his period but have not survived to the present day. The author does not explicitly mention the name of this treatise in the introduction. In the introductory part of the treatise, he states that he has collected topics that will serve as a remedy for finding the right thought. When its content is analyzed, it is understood that the treatise includes some issues related to existence (wujūd) and especially the Necessary Being (wājib al-wujūd). It is seen that the author followed a different method in the treatise. Yusuf al-Qarabāghī divided the treatise into seven chapters, which he called "halwa". He also added subheadings to each section, sometimes one and sometimes two, which he called "waqf". In these sub-headings he added to each section, he included the views of a thinker who is an authority on the subject he examined. In the treatise, the author examines the methods of demonstration such as burhān al- tatbīq, burhān al- tazāyuf, burhān al-sullamī and concepts such as revolution, succession, wujūd, wājib al-wujūd, possible, qadīm, hadīth, cause, ma'lūl, complete cause, nūr, zulm, al-ālam al-misālī, berzāh, and juz al lā yetajjazā (jawhar al-fard). In this framework, he discusses Karabāğī's proof of the existence of the Necessary Being through the cancellation of the vicious circle and infinite regression (tasalsul), the unity of the Necessary Being (tawḥīd), the relation between essence and attribute, and the attribute of knowledge of the Necessary Being. As a result, in this treatise, Yusuf al-Karabāghī analyzed some debates and views on existence (wujūd) and the concept of Necessary Being, which is an important issue in the tradition of Islamic thought, employing his unique methodological approach. (shrink)

Bu çalışmanın amacı, Thomas Bernhard’ın romanlarında yaşam, ölüm ve intihar üçgeninde insanın varoluşsal çabasını varoluşçuluk öğretisi ekseninde anlamaktır. Bu amaç doğrultusunda Bernhard’ın Bitik Adam ve Düzelti romanlarındaki intihar edimi, ana karakterler merkezinde tematik analiz ile çözümlenmeye çalışılmıştır. Anlamsız dünyada çetin bir varoluş imtihanından geçen insanın seçeneğine odaklanan Bernhard, insanın kendi varoluşu için dünyanın sonsuz uyumsuzluğunun gerekli olduğunu kabul etmesi gerektiğini savunur. Bu kabul, insanın pasifize olmasını değil biteviye başkaldırarak varoluşun alternatif imkânlarını temsil etmektedir. Çalışmanın sonucunda, romanlarda karakterleri intihara götüren temel (...) faktörler; insanın var olma çabasında koşul ve zamanların belirlenimciliği ile özgürlüğün iç içe oluşunu kavrayamamak, istem ve tasarımlarında kusursuzluk idealini aşamamak, durumlara gösterilen başkaldırıyı sürdürememek, yinelenen varoluş seçeneklerini değerlendirememektir. Bu suretle yaşam kapanına sıkışan insan, iradesine bahşedilen tek ve en özgür edimi olarak intiharı seçecek ancak yok olan beden gerçeğine karşılık yaşam var olmaya devam edecektir. (shrink)

Contemporary Arabic speculative fiction, particularly following the Arab Spring uprisings, is often interpreted as part of an emerging trend of Arab dystopias responding to political upheaval. These texts' ecological concerns, which produce diverse conceptions of futurity, are understudied. This article examines how urban futures are envisioned in an Egyptian speculative fiction text, Ahmed Naji's _Istikhdām al-ḥayāh_ (2014; _Using Life_, 2017). Putting _Using Life_ in dialogue with discussions on Gulf futurism and Arabfuturisms, the article first examines the text's depiction of hegemonic (...) techno-futurist visions, aimed at manifesting a global utopian future through urban design and development projects. The author argues that this futurist discourse, which has affinities with Gulf futurism, operates through the dual enframing of nature and history, and then demonstrates how the text resists this techno-futurist vision through an assemblage aesthetics that echoes Sulaiman Majali's Arabfuturism(s) manifesto. The novel's assemblage aesthetics, which is central to its conception of counter-futures, redefines the human relationship to urban ecologies and to literature through an emphasis on embodiment. (shrink)

Bu çalışmada, Almanya’da İslamofobi’nin artışında etkenler tespit edilmekte, bu etkenlerden biri olarak görülen Neo-selefî yapıların bu etkideki rolü analiz edilmektedir. İslamofobi, İslam dininden ve Müslümanlardan korkma, nefret etme, endişe duyma veya önyargılı olma olarak tanımlanabilir. Müslümanlardan korkma veya Müslümanlara düşmanlık besleme anlamında İslamofobi’nin kökenleri İslam’ın ilk dönemlerine kadar uzanmaktadır. Tarihi kökenlere bakıldığında bu düşmanlığın Kudüs’ün, Endülüs’ün ve Hristiyan dünyanın hüküm sürdüğü diğer toprakların Müslümanlar tarafından fethedilme süreçlerine kadar gittiği gözlemlenmektedir. Bu çalışmada ise son 20-30 yıllık süreç içerisinde görülen İslamofobi’nin artışındaki (...) etkenlere odaklanılmıştır. Burada dönüm noktasını Amerika’da bir grup terörist tarafından gerçekleştirilen 11 Eylül 2001 saldırıları oluşturmaktadır. Bu saldırı, İslamofobi endüstrisi tarafından bütün Müslümanların terörizm ile ilişkilendirilmesine sebebiyet vermiştir. Almanya, İslamofobi’nin en belirgin şekilde arttığı ülkelerden biridir. İslamofobi’nin artışı, Müslüman toplulukların günlük yaşamlarında karşılaştıkları ayrımcılık ve dışlanmayı artırırken, toplumsal uyum ve entegrasyon çabalarını zayıflatmaktadır. Bu olgunun Almanya’daki etkilerini anlamak, sadece Müslüman toplulukların karşılaştıkları zorlukları değil, aynı zamanda toplumun geneline yayılan etkileri de ortaya koymak açısından önemlidir. Bu çalışma ile amaçlanan, batılı ülkeler genelinde İslamofobi’nin artışındaki etkileri tespit ederken, özellikle Almanya ölçeğinde bu etkenler içerisinde yer aldığını düşündüğümüz Neo-selefî grupların nefret ve şiddet içeren eylem ve söylemlerinin bu artıştaki etkisinin tespit edilmesidir. Bu selefî söylemlerin kelâmî bağlamı da konu çerçevesinde önem arz etmektedir. Neo-selefî grupların söylem, eylem ve faaliyetlerinin, batılı ülkelerde yaşayan yerel halklar nezdinde nasıl karşılandığı, korku ve endişe uyandırıp uyandırmadığı, Müslümanların ötekileştirilip dışlanarak potansiyel bir düşman olarak algılanıp algılanmadığı gibi hususlar analiz edilmeye çalışılmıştır. Bu çalışmada, literatür taraması ve analitik yöntemler kullanılmıştır. İslamofobi, Selefîlik ve Neo-selefîlik kavramları kelâmî perspektifle detaylı bir şekilde ele alınmış, sonrasında ise İslamofobi’nin artışındaki temel etkenler tespit edilmeye çalışılmıştır. Tespit edilen etkenlerin analiz ve değerlendirmesi yapıldıktan sonra, özel olarak Almanya’da faaliyet gösteren radikal Neo-selefî grupların liderlerinin / vaizlerinin söylemleri çerçevesinde, toplumda bu gruplara yönelik algı tespit edilmeye çalışılmış ve bu olumsuz İslam imajının İslamofobi’nin artışındaki etkileri ortaya konulmuştur. Çalışmada, Almanya’da Neo-selefî grupların söylem ve faaliyetlerinin, İslamofobi’nin artışında önemli bir rol oynadığı tespit edilmiştir. Neo- selefî yapıların radikal ve dışlayıcı söylemleri, Almanya’da yaşayan Müslümanların toplumsal entegrasyonunu zorlaştırmakta ve yerel halk arasında Müslümanlara yönelik korku ve önyargıları beslemektedir. Özellikle Pierre Vogel ve Hasan Dabbağ gibi Neo-Selafi vaizlerin, sosyal medya ve diğer platformlar üzerinden yürüttükleri nefret söylemleri, Almanya’da İslamofobi’nin artmasına katkıda bulunmaktadır. Bu durum, Müslümanların genel olarak terörizmle ilişkilendirilmesine ve toplumsal kutuplaşmanın artmasına neden olmaktadır. (shrink)

Background. Attending to goal-relevant information can leave us metaphorically ‘blind’ or ‘deaf’ to the next relevant information while searching among distracters. This temporal cost lasting for about a half a second on the human selective attention has been long explored using the attentional blink paradigm. Although there is evidence that certain visual stimuli relating to one’s area of expertise can be less susceptible to attentional blink effects, it remains unexplored whether the dynamics of temporal selective attention vary with expertise and (...) objects types in the auditory modality. Methods. Using the auditory version of the attentional blink paradigm, the present study investigates whether certain auditory objects relating to musical and perceptual expertise could have an impact on the transient costs of selective attention. In this study, expert cellists and novice participants were asked to first identify a target sound, and then to detect instrumental timbres of cello or organ, or human voice as a second target in a rapid auditory stream. Results. The results showed moderate evidence against the attentional blink effect for voices independent of participants’ musical expertise. Experts outperformed novices in their overall accuracy levels of target identification and detection, reflecting a clear benefit of musical expertise. Importanly, the musicianship advantage disappeared when the human voices served as the second target in the stream. Discussion. The results are discussed in terms of stimulus salience, the advantage of voice processing, as well as perceptual and musical expertise in relation to attention and working memory performances. (shrink)

Eğitim; bireylere hayatları boyunca ihtiyaç duyacakları bilgi ve becerileri sistematik bir şekilde öğretmektir. Din eğitimi ise bireyin mensubu olduğu dinin inanç, ibadet, muamelat ve bu dinin arzuladığı ahlaki öğretiler hakkında bilgi sahibi olup bunları uygulamasının beklenmesidir. Din eğitimi bireylerin ihtiyaçları ve gelişimsel basamağına uygun olarak verilmektedir. Bireyin yaşı, zihinsel bilgi basamağı, cinsiyeti, eğitim durumu vb. özellikler alacağı eğitimi etkilemektedir. Engel durumu da bireyin sahip olduğu özelliklerden biridir. Bu durum bireyin özelliği olmakla birlikte bireyi sınırlandırır. Bireyin bu sınırlılıkları psikolojik, fiziksel ve (...) sosyal olarak bütün özelliklerini etkiler. Engelli Bireylerin Din ve Değerler Eğitimi adlı eserde bireylerin sahip oldukları bu sınırlılıkları göz önünde bulundurarak engelli bireylerin din eğitimi açısından ihtiyaçları belirtilmiştir. Eserde bireyler ile yapılmış olan görüşmelere yer verilmiş ve bireylerin dini konulara bakış açıları yansıtılmıştır. Engelli bireylere din eğitimi verilirken dikkat edilmesi gereken hususlar belirtilmiştir. İslam’ın, Kur’ an- ı Kerim’in ve Hz. Muhammed’ in engelli bireylere bakışı ve bireylerin bulundukları durumlara örnekler verilmiştir. (shrink)

Understanding the developments in the early period when Ṣūfism became widespread in the Islamic society, both necessitates studies on other disciplines from Ṣūfism, and also requires the consideration of Ṣūfism from the perspective of other religious sciences. In this regard, one of the important names is the famous Ḥanbalī scholar Abū Yaʿlā al-Farrā. Abū Yaʿlā al-Farrā who was interested in ḥadīth, Islamic law and tafsīr as well as Ṣūfism and theological issues, has an important place especially with his works in (...) the Ḥanbalī tradition. Abū Yaʿlā, who grew up in a period when the Sunnī theology schools were formed, spread and exercised its influence, he maintained the Ḥanbalī viewpoint and criticized both some schools of kalām and the Ṣūfis by using the kalām method. Therefore, analyzing his views is important for understanding the formative conditions of the first period of religious science tradition, as well as giving clues about the relationship between Ṣūfism and Ḥanbalī tradition. In this article, his views of zuhd, tawakkul and Ṣūfism in general is examined in the context of his works Kitāb al-Muʿtamad fī uṣūl al-dīn and Kitāb al-tawakkul, and his importance in understanding the relationship between Ṣūfism and Ḥanbalī tradition is emphasized. (shrink)

Volume 27, Issue 2, June 2020, Page 179-184.

Business Ethics, the Environment & Responsibility, EarlyView.

This article examines how participants collaboratively achieve projection of adjournments in TV audience interaction in Turkish. Adjournments are lapses in continuing states of incipient talk when the participants are not just talking but engaged in another activity. Adjournments during CSIT are neither attributable silences nor are they treated as accountable by the participants. Adopting the ethnomethodological tool of conversation analysis, the article reveals two types of episodes of talk in TV audience interaction: adjacency pairs and extended sequences. In adjacency pairs, (...) an adjournment is projected through absence of mutual gaze and providing minimal agreements. In extended sequences, however, gaze aversion and demonstrable establishment of mutual alignment are employed by the participants to hold the transition relevance place and project adjournments. (shrink)

When one attempts to understand and grasp the seemingly simple fact of pain within the realm of human being, it may be inevitable for one to be caught by the question “why do I suffer from pain?” This question, like every other “why” question, belongs to a basic human attitude which cannot accept what is as it is. Considering pain as a manifestation of such an attitude is also determining it as intolerable and reading the experience of pain as an (...) act of rebellion. However, in order to grasp and make sense of the experience of pain, one should first determine against what this act of rebellion is. To this end, this paper tries to articulate the experience of pain within the Hegelian system by focusing on pain’s relation to pleasure, life, death, desire and self-consciousness and infers that any form of reaction to pain is an act of rebellion against death. (shrink)

In the words of Robert Allinson, people are reminded of the generalized folk saying that every Chinese person is a Confucian, a Taoist, or a Buddhist. Confucius's teachings influenced later Chinese society on dramatic level. The Confucians used the term Tao in the sense of social order, and as a foundational ethical principle. Confucius used the term te to signify the virtue in the sense of correct living according to Tao, the right way. Wu‐wei is the ability to act with (...) minimum effort by going with the natural flow of things, in short, being in tune with Tao and its expression as Te. Despite Buddhism having stricter discipline and more profound doctrines, in the eyes of the Han Chinese the points of contact were so numerous that Buddhism was but another sect of religious Taoism. (shrink)

The relationship between reason and revelation has been on the agenda of Islamic scholars for a long time and it has been discussed as an essential argument with regard to developing the source of religious epistemology. The Salafist approach represents the most traditionalist fundamental religious idea of Islam, they subordinate the reason to the revelation and hence they consider the revelation and religious narrations as a pure and the only source. Ibn ʿAqīl was a member of the Salafi/Hanbali scholars and (...) he had some counter-view/discourses against intellectual tradition that he belonged to. He attached great importance to reason and this is the most notable discourse in his doctrine. Also, this is an indication of his traditionalist approach and meanwhile, he tends towards rationalism. The main argument of Ibn ʿAqīl regarding the relationship between reason and revelation is the compatibility of reason and revelation. Reason confirms revelation and revelation agrees with reason. So, there is no contradiction or conflict between reason and revelation. Thusly, a correct understanding of revelation is only possible by using the mind/by putting the mind into action correctly. (shrink)

16. yüzyılda Martin Luther’in başlattığı Reform Hareketi, Hıristiyanları olduğu kadar Yahudileri de etkilemiştir. Çünkü reform ile daha hoşgörülü bir ortamın oluşacağı beklenmiştir. Ancak Yahudi ve Hıristiyanlar arasındaki düşmanlık, reform ile daha da gün yüzüne çıkmıştır. Çünkü yüzyıllardır Hıristiyanların, Yahudileri Hıristiyanlaştırma çabaları başarılı olmadığı gibi reform ile Yahudiler üzerinde sert tedbirlerin alınması amaçlanmıştır. Yahudilerin Hıristiyan inançları ile alay ettikleri ve hakaret ettikleri kitaplar tekrar tekrar gündeme getirilmiştir. İsa Mesih’e, Meryem’e ve havarilere ve Hıristiyan inançlarına yönelik hakaret içeren kitapların gerçekten var olduğu (...) kanıtlanmaya çalışılmıştır. Bu eserlerin en ünlüleri de Toldot Yeshu ve Nizzahon’dur. Bu kitaplar hem Yahudi-Hıristiyan polemiklerini arttırmış hem de Yahudi düşmanlığını pekiştirmiştir. Yahudilikten Hıristiyanlığa geçen kimselerin Yahudi karşıtı davranışları da aradaki polemikleri daha da arttırmıştır. Reformun getirdiği karmaşa, Yahudilerin Mesih'in yakın zamanda geleceğine dair söylemlerin artmasına sebep olmuştur. Hıristiyanlar ise Yahudilerin bu beklentisi ile alay etmişlerdir. Bu çalışmada, Reform hareketiyle Hıristiyanların yaşadığı bölünme sırasında, Yahudiler ve Hıristiyanlar arasında geçen polemikler ele alınmıştır. (shrink)

Cross-cultural differences in argumentation may be explained by the use of different norms of reasoning. However, some norms derive from, presumably universal, mathematical laws. This inconsistency can be resolved, by considering that some norms of argumentation, like Bayes theorem, are mathematical functions. Systematic variation in the inputs may produce culture-dependent inductive biases although the function remains invariant. This hypothesis was tested by fitting a Bayesian model to data on informal argumentation from Turkish and English cultures, which linguistically mark evidence quality (...) differently. The experiment varied evidential marking and informant reliability in argumentative dialogues and revealed cross-cultural differences for both independent variables. The Bayesian model fitted the data from both cultures well but there were differences in the parameters consistent with culture-specific inductive biases. These findings are related to current controversies over the universality of the norms of reasoning and the role of normative theories in the psychology of reasoning. (shrink)

Background: Developing professional values among nursing students is important because values are a significant predictor of the quality care that will be provided, the clients’ recognition, and consequently the nurses’ job satisfaction. The literature analysis showed that there is only one validated tool available in Turkish that examines both the personal and the professional values of nursing students. Objective: The aim of this study was to assess the reliability and validity of the Salford-Scott Nursing Values Questionnaire in Turkish. Design of (...) the study: This study was a Turkish linguistic and cultural adaptation of a research tool. Participants and research context: The sample of this study consisted of 627 undergraduate nursing students from different geographical areas of Turkey. Two questionnaires were used for data collection: a socio-demographic form and the Salford-Scott Nursing Values Questionnaire. For the Salford-Scott Nursing Values Questionnaire, construct validity was examined using factor analyses. Ethical considerations: The study was approved by the Cumhuriyet University Faculty of Medicine Research Ethics Board. Students were informed that participation in the study was entirely voluntary and anonymous. Results: Item content validity index ranged from 0.66 to 1.0, and the total content validity index was 0.94. The Kaiser–Meyer–Olkin measure of sampling was 0.870, and Bartlett’s test of sphericity was statistically significant (x2 = 3108.714, p < 0.001). Construct validity was examined using factor analyses and the six factors were identified. Cronbach’s alpha was used to assess the internal consistency reliability and the value of 0.834 was obtained. Conclusion: Our analyses showed that the Turkish version of Salford-Scott Nursing Values Questionnaire has high validity and reliability. (shrink)

There has been much scholarly attention given to the role of women in the labor market throughout the years. While there are plenty of evaluations of ideas and perspectives regarding work-life concepts, there is limited understanding regarding the theoretical foundation of work-life concerns specifically about mothers. This study aims to provide an overview of theories used to investigate the work-life issues of working mothers. The data were collected from the Web of Science database. A total of 63 research studies examining (...) the work-life challenges faced by employed women were evaluated based on theoretical frameworks. It was seen that identity theory and gender perspective are dominant perspectives in the current literature. In addition, the prevailing work-life perspectives adopted in the studies are work-life balance and work-life conflict. The study offers a detailed examination of the various theoretical perspectives employed in understanding the work-life difficulties encountered by employed mothers. (shrink)

Destân-ı İbrâhîm, Anadolu İslamî Türk edebiyatının teşekkül devresine ait manzum hikâyelerden biridir. Mesnevi nazım şekliyle yazılan bu eser, Hz. Peygamber’in, cariyesi Mâriye bint Şem‘ûn el-Kıbtiyye’den (öl. 16/637) dünyaya gelen oğlu İbrahim’in (öl. 10/632 [?]) vefatını konu edinmektedir. Eserin, yurt içi ve yurt dışı kütüphanelerinde çok sayıda yazma nüshası bulunmaktadır. Bu durum eserin halk tarafından sevildiğinin, yazıldığı dönemden itibaren ilgi ve alaka gördüğünün en önemli göstergesidir. Bu nüshalardan bazıları farklı araştırmacılar tarafından incelenmiş ve yayınlanmıştır. Bu çalışmada eserin daha önce herhangi bir (...) çalışmaya konu edilmemiş, Ankara Millî Kütüphanedeki 06 Mil Yz A 2664/7 numaralı nüshası incelenmiştir. Zikredilen nüsha, eserin şimdiye kadar tespit edilmiş en hacimli nüshasıdır. Bu yönüyle hem daha önce incelenen nüshalardaki kurgu ve tahkiye problemini ortadan kaldırmakta hem de şaire dair yeni bilgiler ihtiva etmektedir. Halkı eğitmek, dinî bilinci yerleştirmek maksadıyla yazılan bu eserde, hedef kitleye ve yazılış gayesine uygun bir şekilde, tasannudan uzak, sade ve samimi bir üslup tercih edilmiştir. Eser, sohbet meclislerinde bir toplantı süresince okunup tamamlanmaya uygun hacmiyle de dönemin ihtiyaçlarını karşılamaktadır. Türk düşünce tarihi açısından oldukça ehemmiyetli olan eser, telif edildiği dönemin dil özelliklerini günümüze aktarması açısından da kıymetlidir. Eser, yazıldığı dönem olan Eski Anadolu Türkçesinin ses ve şekil özelliklerini taşımaktadır. Dil ve kültür tarihimize ışık tutan bu eserin, yeni ve muhkem nüshalarının tespiti alana dair çalışmalara mühim katkılar sağlayacaktır. Çalışma, giriş ve üç bölüm şeklinde düzenlenmiştir. Girişte, eserin yazıldığı döneme ve müellifine dair bilgiler verilmiştir. “Eser Hakkında Genel Bilgiler” başlığını taşıyan birinci bölüm iki alt başlığa ayrılmış; önce eserin dil, şekil ve söyleyiş özellikleri incelenmiş, ardından eserin muhtevasına yer verilmiştir. İkinci bölüm çalışmanın konusunu teşkil eden Ankara Millî Kütüphanedeki 06 Mil Yz A 2664/7 numaralı nüshaya hasredilmiştir. “Nüsha Hakkında Genel Bilgiler” başlığını taşıyan bu bölüm kendi içinde iki alt başlığa ayrılarak önce nüshanın ayrıntılı tavsifi yapılmış, ardından bu nüshanın literatüre katkılarına temas edilmiştir. Üçüncü ve son bölümde bahsi geçen nüshanın transkripsiyonlu metnine yer verilmiştir. (shrink)

Cosmetic surgery and techno-medical manufacturing of the body are booming. The transformative potential of cosmetic surgery is used to shape and enhance physical appearance, gender identity and sexuality. Among the cosmetic procedures that have become popular is intimate surgery for women, which is oriented towards an ideal shape of the vulva. Almost in parallel with this trend, vulva-positive websites highlighting the diversity of the vulva are becoming ever more widespread in order to enlighten women and contribute to women’s health. This (...) Art-Science Interaction consists of two parts that are in conversation with one another. Artist Merve Şahinol presents in her part “VULVA STUDY. hidden but not undiscovered” photographs of clay vulvas she modeled during therapy sessions to use in talks with women who are challenged by their own perception of their body image. She shares her thoughts and experience of the modeling and learning process in form of prose. In “Manufacturing the Vulva”, sociologist Melike Şahinol explores the rhizomatic dilemma between self/body awareness and empowerment, and the normalization and beauty constraints of manufacturing the vulva. This contribution emphasizes the awareness of the vulva as well as the lack of specific analyses of post-surgery embodiment experiences that include the “new” corporeal experience of sexuality and the fact that these experiences in general have been addressed but not sufficiently analyzed. (shrink)

The Abrahamic tradition that the Arabs value most was ḥajj. The ḥajj, which means to visit Kaʿba was the greatest means of getting closer to Allāh. The Kaʿba was the house of Allāh. And the visitors of the Kaʿba were Allāh’s guests. For this reason, the Arabs used to great respect to the visitors and they never used to attack a man in the ḥarem (the area around the Kaʿba). The same respect included visitors’ travels to the Kaʿba. There were (...) two Abrahamic traditions that ensured the safety of visitors and sacrifices: Ḥaram months and qalāid. Ḥaram months were Dhū l-Qaʿdah, Dhū l-Ḥijjah, Muḥarram and Rajab. And the Arabs did not used to attack anyone in those months. For visits outside the ḥaram months, the visitors used to use the qalāid as a primitive visa. Qalāid is the plural of the word qilāda, meaning necklace. The Arab, who saw the qilādas, used to understand that the person who wore the qilāda wanted to go to the Kaʿba or had returned home from the Kaʿba. Qilādas used to be knitted from wool ropes and they used to be hung on animals’ neck or humps. Sometimes horseshoes used to hang on these qilādas. On the way back from Kaʿba, the barks of the ḥarem trees used to hang on the qilādas instead of the horseshoes. The Qurʾān orders Muslims not to disrespect the qilādas. This order also reveals that the Qurʾān recognizes the qilāda tradition. Allāh’s Apostle (sallallaahu ‘alayhi wa sallam) and Ṣaḥāba are also known to continue this tradition.Summary: Ḥajj was the most important worship of the Arabs in the pre-Islamic period. Human and commodity mobility in the ḥajj had an important place in the life of the Meccans who lived in land unfit for agriculture. This fact is expressed as follows in Abraham’s (Ibrāhīm al-Khalīl) prayer: “Our Lord! Lo! I have settled some of my posterity in an uncultivable valley near unto Thy holy House, our Lord! That they may establish proper worship; so incline some hearts of men that they may yearn toward them, and provide Thou them with fruits in order that they may be thankful.” (Ibrahim 14:37) The Arabs who lived in various parts of the Arabian Peninsula used to come to Mecca during the ḥajj season and present their sacrifices. They also used to buy their needs from nearby markets. These markets were also places where traders had the opportunity to sell their products.Because the Arabian Peninsula is unfavorable in terms of climate and soil, many Arab tribes used to raid and attack other tribes to sustain their existence. It is even known that some Arabs proud of their raids. The attacks only used to stop in the ḥaram months (Dhū l-Qaʿdah, Dhū l-Ḥijjah, Muḥarram and Rajab). Because of the prohibition of fighting in the ḥaram months, the visitors used to visit the Kaʿba with confidence. Thanks to this truce, the trade goods carried by visitors used to reach to Mecca with confidence.It was possible that the visits outside of the ḥaram months were safe. However, it was necessary to follow some traditions in order to achieve this confidence. Visitors to the Kaʿba used to use some signs that they were visitors to the Kaʿba. One of these signs was qilāda (necklace) hanging on the neck or hump of the animal. The person wearing qilāda was Allāh’s guest, and his sacrifice was the property of Allāh. For this reason, no Arab would to dare to attack these visitors and property. Because of the Arab reverence for the Kaʿba, visitors wearing qilādas used to come to the Kaʿba and present their sacrifices throughout the year. The sacrifices had an important place in the livelihood of the poor.Qilādas were mostly used for visits outside the ḥaram months. The qilādas used to hang on the necks of the animals shipped to the Kaʿba as sacrifice. However, it is also known that qilādas are sometimes hung on hump. People who did not deliver sacrifices (animals) to the Kaʿba used to hang the qilāda his neck to show that he was a visitor to the Kaʿba. Similarly, it is known that people who sacrificed their animals on the Kaʿba hang the qilāda their neck on the way back. The qilādas fitted on the way to the Kaʿba were made of ropes spun from wool or hair. Sometimes horseshoes used to hang on these qilādas. Ḥarem plants (grass, tree bark) used to use in the qilādas on the way back.The Qurʾān orders Muslims not to disrespect the qilādas. This order also reveals that the Qurʾān recognizes the qilāda tradition. The word qalāid is mentioned twice in the Qurʾān: “O ye who believe violate not the sanctity of the symbols of Allāh, nor of the sacred month, nor of the animals brought for sacrifice, nor the qalāid, nor the people resorting to the sacred house, seeking of the Bounty and good pleasure of their Lord.” (Al Māʼidah 5:2), “Allāh made the Kaʿba, the sacred house, an asylum of security of men as also the sacred months, the animals for offerings, and the qalāid.” (Al Māʼidah 5:97) Considering the practices of the qilāda, it is understood that qilādas are a kind of visa. It is understood that all practices related to the visit to the Kaʿba, especially the ḥajj, have an aim to satisfy the material-spiritual needs of those who come there for the purpose of visiting and trading, as well as those who reside in the Kaʿba. Therefore, it will not be far away to say that qilādas can be used today for the same purpose. For example, labels, banderols, visas and passports can be used instead of ropes, horseshoes and plants. On the other hand, the meaning of the āyāt (verse) in which the word qalāid is mentioned is not limited to the Arabs. The same āyāt declare that qilādas are a development (qiyām) instrument for people. Therefore, the qilāda has a meaning potential beyond the 7th century and the inhabitants of this century. (shrink)

This year, Şanlıurfa hosted an important event on the science of tafsîr (XVI. Tafsîr Coordination Meeting). On this occasion a symposium (Ibrahim and prophethood) was held, the problems of the tafsîr were discussed and tafsîr academics met among themselves and exchanged informa-tion. In this article, XVI. Tafsîr Coordination Meeting was widely introduced, and different meetings related to science of tafsîr and tafsîr education were mentioned.