The menace of conflicts and natural disasters in different states of the world had spiralled into a global phenomenon of Internally Displaced Persons. These are groups of humans who had helplessly drifted away from their natural and ancestral home due to conflicts and disasters but had not crossed international boundaries into another country. They merely take solace by the protection offered by the spirit and letters of relevant international laws which have domesticated by member states. This paper seeks to answer (...) the question regarding the extent to which the IDPs have become a menace in Nigeria. The paper reveals that many governments’ actions are the primary and the root cause of the IDPs while others are recipient of the domino effect. The paper relies on a panel data elicited from thirteen out of the thirty six states in Nigeria. The paper reveals the need for urgent measures by government to douse the upsurge in the number of IDPs. The political settlement analysis was used to proffer a better way of culminating the crises. Recommendations are directed to the individuals, civil societies and the government at all levels. (shrink)

O artigo explora as fontes históricas da lenda O riso de Demócrito e o pranto de Heráclito, com destaque para a antiguidade greco-romana e para a modernidade renascentista. É realizado um estudo genealógico da referida lenda, seguido da análise de três obras: as Cartas do Pseudo-Hipócrates (c. século I d.C.) e os discursos oratórios de Antônio Vieira (Le lacrime d'Eraclito) e de Girolamo Cattaneo (Il riso di Democrito) (1674). Diante da tirania da felicidade que se impõe nas sociedades contemporâneas, o (...) resgate desse construto cultural milenar serve como locus de reflexão sobre prudencialidade ética e condição humana. (shrink)

In this paper, a mathematical model was used to evaluate a dynamical hybrid system for optimizing and controlling the efficacy of plant-based protein in aquafeeds. Fishmeal, raw rapeseed meal, and a fermented meal with yeast and fungi were used as test ingredients for the determination of apparent digestibility coefficients of dry matter, crude protein, crude lipid, energy, and essential amino acids for olive flounder using diets containing 0.5% Cr2O3 as an inert indicator. Among all ingredients tested, FM had the maximum (...) ADC of dry matter, and energy. Fermented meals showed higher ADC. Amino acid digestibility reflects protein digestibility in most cases. Interestingly, protease, lipase, and amylase activities were better expressed in RM-Koji, RM-Yeast, and FM over RM, respectively. The current results deliver important information on nutrients and energy bioavailability in raw and fermented RM, which can be implemented to accurately formulate applied feeds for olive flounder. Compared with other applicable systems, the complexity of the approach implemented has been considerably reduced. (shrink)

Este artigo apresenta uma comparação conceitual entre a obra De anima, de Aristóteles, e a concepção das faculdades da alma no Kitáb al-Nafs – edição árabe – (Livro da Alma, De anima), de Ibn Sina (Avicena), com o intuito de mostrar similitudes e in#uências de Aristóteles sobre o pensamento de Ibn Sina, nessa temática. Destaca, ainda, como e a época em que o estagirita foi recebido em terras do Islã, indicando o seu primeiro receptor, o &lósofo Al-Kindi, assim como, de (...) modo pormenorizado, uma comparação sobre a de&nição de alma dada pelos dois &lósofos, e as três espécies de alma, com ênfase para o conceito de alma racional. Apresenta, também, a estrutura de cada uma das obras. (shrink)

Bu makale, erdemlerin birbirleri ile nasıl bir irtibat içinde oldukları sorusuna yanıt verebilmek maksadıyla ilk kez antik Yunan düşüncesinde ortaya çıkmış felsefî bir öğretinin İslam felsefesinin önde gelen isimlerinden biri olan Râgıb el-İsfahânî (ö. V./XI. Yüzyıl) tarafından ne şekilde ele alındığını ortaya koymayı hedeflemektedir. Modern ahlâk felsefesi literatüründe genel itibariyle “Erdemlerin Birliği” şeklinde adlandırılan ilgili öğreti, İsfahânî tarafından kabul edilmiş ve belirli bir yorum süzgecinden geçtikten sonra bir çözüm önerisine dönüştürülmüştür. Ancak muhtasar biçimde ifade edildiği görülen bu öneri, mevcut haliyle (...) kendisine yönelen ve tutarlığı ile açıklayıcılığını tartışmaya açan sorulara cevap verebilmekten bir hayli uzaktır. O nedenle söz konusu önerinin yine İsfahânî felsefesi içerisinde kalınarak temellendirilmesi ve detaylandırılması gerekmektedir. Bu maksatla kaleme alınan ve iki ana başlığa ayrılan elinizdeki çalışma, öncelikle erdemlerin birliği öğretisinin nasıl doğduğunu ortaya koyacak, sonrasında ise onun İsfahânî tarafından tevârüsünü analiz edecektir. (shrink)

Arapçada kelimelerin bir araya gelişi belli bir düzen içerisinde gerçekleşir. Çoğunlukla terkîb olarak adlandırılan bu kombinasyonda öğeler arası anlam ilişkileri genellikle basittir. İzâfet terkîbi olarak adlandırılan isim tamlamasında ise kompleks ama bir o kadar da zengin anlam ilişkisi mevcuttur. Meselenin i‛râb eksenli değerlendirildiği geleneksel nahiv anlayışında öğeler arasındaki anlam ilişkisine dair nüve niteliğinde değerlendirmeler mevcutsa da daha çok ta‘rîf-tahsîs ve âmil-ma‘mûl ilişkileri öne çıkarılmaktadır. Konuyu arzu edilen düzeyde ele alan modern çalışmaların sayısı son derece az olup bunlar geliştirilmeye müsaittir. Meseleye (...) katkı sunmayı amaçlayan bu çalışmada konuyla ilgili geleneksel bakış açısı betimleyici bir yaklaşımla ortaya konmuş ve Arap yazılı kültüründeki isim tamlaması örnekleri tümevarım yöntemi ile incelenerek tamlamanın öğeleri arasındaki ilişkilere dair tespitlerde bulunulmuştur. On beş ilişkinin irdelendiği bu çalışma Arapçada isim tamlamalarının belli formel kalıpların ötesinde zengin bir anlam dünyasını barındırdığı ve dildeki iletişim işlevinin daha sağlam bir zeminde gerçekleşmesi adına bu ilişki ağının çözümlenmesinin önemli olduğu sonucuna ulaşmıştır. (shrink)

Ülkemizdeki ve dünyanın çeşitli bölgelerindeki kârîlerin, imâleyi farklı okudukları bir vakıadır; teknolojik olanaklarla bunların bir dizi ses kaydına erişebilmek mümkündür. Muhtelif okumalar, kârîlerin aynı imâle olgusunu ferdî tecrübeleriyle seslendirmelerinden kaynaklanmaktadır. O halde imâlenin kişisel deneyimlerden arındırılarak, ilk dönemlerden itibaren kitâbî olarak nasıl neşv-ü nemâ bulduğu ve nihaî olarak nasıl bir tanım ve uygulamaya eriştiğiyle ilgili bir tespite gereksinim duyulmaktadır. Bu sayede hangi kârî ya da kârîlerin, imâleyle ilgili telaffuz biçiminin sahih okuyuşa en yakın olduğu sonucuna erişilebilecektir. Makalemizde sahih okuyuşu tespit (...) etmek amacıyla, imâle ve feth çeşitlerinin ilk dönem eserlerinden bu yana nasıl açıklandığını, kategorilerinin karşılaştırmalı olarak nasıl değerlendirildiğini, bazı kârîlerin okuyuşlarından örnekler de sunarak incelemeye çalışacağız. (shrink)

Background: This systematic review explores a diverse range of international and indigenous healthcare research studies, spanning topics from diabetes management to cardiovascular care. The synthesis aims to identify overarching themes, sub-themes, and emerging trends in healthcare practices, emphasizing the integration of digital technologies and advancements in nutrition therapy. Aim: The primary objective is to provide a comprehensive overview of healthcare literature, combining international and indigenous perspectives, to uncover commonalities and distinctions in approaches to patient care, treatment modalities, and research methodologies. (...) Method: A systematic and thorough review of 20 selected studies, encompassing international and Saudi Arabian research, was conducted. The studies, published between 2020 and 2024, were analyzed for their key themes, sub-themes, and trends, creating a detailed understanding of the current landscape of healthcare practices. Results: The synthesis revealed recurring themes, including the integration of digital technologies in diabetes care, advancements in medical nutrition therapy for obesity management, dynamic risk assessment in atrial fibrillation, and the potential of genetically modified food for nutritional security in Saudi Arabia. Sub-themes elucidated nuanced aspects of these overarching themes, offering a holistic perspective on contemporary healthcare strategies. Conclusion: International and indigenous research studies collectively underscore the importance of collaborative and context-specific approaches to healthcare. While global insights contribute to a broader understanding, indigenous studies emphasize the necessity of tailoring interventions to local needs. The synthesis not only highlights current achievements in healthcare but also identifies areas for further exploration and improvement. (shrink)

Şâfiî müctehidlerin muteber şahsiyetlerinden biri olan Râfiî el-Kazvînî, ilk olarak babası Muhammed b. Abdilkerîm el-Kazvînî (ö. 580/1184) ve annesinin dayısı Ebü’l-Hayr Ahmed et-Tâlkânî’nin (ö. 589/1193) rahle-i tedrisinde bulunduktan sonra alanında uzman birçok kişiden tefsir, hadis ve fıkıh sahasına ilişkin seviyeli bir eğitim almıştır. Yaşadığı asrın ileri gelen ulemasından İslâmî ilimleri okuyarak fıkıh ilminde ihtisas sahibi olan Râfiî, Kazvîn’de ders halkaları oluşturarak tedris faaliyetinde bulunmuş; dönemin halifeleri tarafından Şam ve Mısır baş kadılık görevine atanan Ahmed b. Halîl el-Mühellebî (ö. 638/1240), Zekiyyüddin (...) el-Münzirî (656/1258) ve İbn Sükkerî (ö.713/1313) gibi önemli simalar yetiştirmiştir. Zekâsı, aklı ve özellikle haiz olduğu fıkhî meseleleri ayırt etme yetisiyle Râfiî, doktrin içerisinde yer alan dağınık görüşleri toplayarak ilgili görüşlerden hangisinin daha kuvvetli olabileceğine dair tespitlerde bulunup mezhebi tahrîr/tenkîh etmiş, bir bakıma mezhebin görüşlerini ilmî elekten geçirip ayıklamıştır. Mezhep içerisindeki görüşleri inceleyerek farklı tarikleri birleştirme ve dağınık bilgileri ayıklayıp mezhep birikimini veciz ifadelerle yansıtma faaliyetinden dolayı ulemanın dikkatini üzerine çeken Râfiî, mezhepte iki otoriteden biri anlamına gelen Şeyhân’dan biri olma -diğeri ise Nevevî (ö. 676/1277)- unvanına layık görülmüştür. Bu yüzden onun hayatına ve ilmî kişiliğine Şâfiî terâcim eserlerinde oldukça yer verilmiştir. Bu çalışmada, sonraki dönemlerde mezhep görüşünü temsilde belirleyici olan Râfiî’nin ilmî kişiliği yanında mezhebi tahrîr/tenkîh etmesindeki rolüne yer verilecektir. (shrink)

Günahın, imanı ve diğer salih amelleri boşa çıkarmayacağı hususunda birleşen Ehl-i sünnet âlimleri, irtidadından sonra yeniden İslâm’a dönen kişinin ilk Müslümanlık devresinde işlemiş olduğu amellerin durumu hakkında görüş ayrılığına düşmüşlerdir. Genel anlamda Hanefî/Mâtürîdîler doğrudan irtidad ile o amellerin boşa çıkacağını savunurken, Şâfiî/Eş’arîler ise bunun için ayrıca riddet üzere ölümü şart koşmuşlar, tek başına irtidad ile kişinin önceki amellerinin zayi olmayacağını ileri sürmüşlerdir. Kelâm, fıkıh ve usûl gibi ilimlerle ilişkisi bulunan bu meselede kapsamlı yorumlar daha çok tefsirlerde kendisine yer bulmuştur. Burada (...) Hanefî/Mâtürîdîler, sadece irtidad üzerinden amellerin boşa gideceğinden bahseden Mâide suresi 5/5. ayetini; Şâfiî/Eş’arîler ise bu boşa gitmeyi riddet üzere ölüm haline bağlayan Bakara suresi 2/217. ayetini esas almıştır. Taraflar, birbirlerine karşı ilgili ayetler üzerinden farklı istidlallerde bulunmuş, muhtelif cevaplar vermişlerdir. Bunların içerisinde en esaslı ihtilaf noktasını ise usul tabiriyle mutlak olan ilk ayetin mukayyed konumda bulunan ikinci ayete haml edilip edilmeyeceği meselesi teşkil etmiştir. Hanefî/Mâtürîdîler ilgili ayetler özelinde mutlakın mukayyede hamil şartlarının oluşmadığı düşüncesiyle bu işleme karşı çıkarken, bu konuda daha esnek tavır alan Şâfiî/Eş’arîler ise oluşan şartlar çerçevesinde bu hamil işlemine onay vermiş, buna bağlı olarak da ilgili görüşlerine ulaşmışlardır. Taraflar, ilgili ayetleri değerlendirirken, açıklamalarını, daha çok tertip itibariyle önce gelen ve mukayyed konumda bulunan Bakara suresi 2/217. ayetinin izahında getirmişlerdir. Şâfiî/Eş’arî ilim ehli zaten ilgili ayeti temel aldıkları için onların konuyu inceledikleri yerin bu ilahi kelamın tefsiri olması gayet anlaşılabilir bir husustur. Hanefî/Mâtürîdî zevat ise, daha çok Şâfiî/Eş’arîlerin ayete yükledikleri manaya cevap vermek amacıyla konuyu burada işlemişlerdir. Şâfiî/Eş’arîler, mutlakı mukayyede haml etmelerinin bir gereği olarak konuyla ilgili iki ayetten, Bakara suresi 2/217’yi esas alarak hükümlerini bunun üzerine bina etmişler ve aslında tek ayeti kıstas kabul etmişlerdir. Buna karşılık Hanefî/Mâtürîdîler ise, ilgili iki ayet özelinde mutlakın mukayyede hamil şartlarının gerçekleşmediği iddiasıyla onların her ikisinden ayrı ayrı hüküm çıkarmışlardır. Bu çerçevede ilk ayetten, irtidad üzere ölümün, ebedi hüsranı gerektirmesi, ikinci ayetten ise irtidadın mutlak şekilde amelleri zayi etmesi sonucuna ulaşmışlardır. Burada iki mezhep arasındaki ayrılığın en tipik semeresi, kişinin Müslüman iken yerine getirdiği örneğin hac ibadetini, irtidad sonrası İslâm’a döndüğünde yeniden yapıp yapmayacağı konusunda ortaya çıkmaktadır. Amellerin ancak irtidad üzere ölümle zayi olacağını düşünen Şâfiî/Eş’arîler yeniden hacca gitmeyi gerekli görmezken, ölüm gerçekleşmese de irtidad ile amellerin doğrudan zayi olacağını düşünen Hanefî/Mâtürîdîler ise ilgili kişiyi hac ile sorumlu tutmaktadır. İşte bu çalışmada tarafların savundukları görüşün temel fikri çerçevesi ile muhaliflerine ne tür eleştiriler getirdikleri arka planın izah edilmesine gayret edilecektir. (shrink)

Fəlsəfə tarixinə nəzər yetirdiyimiz zaman insanın mental hallarının əsasən ruh/nəfs fikri ilə izah edildiyinin şahidi oluruq. Nəfsin mahiyyəti məsələsi isə qədim yunan filosoflarından bəri müzakirə olunmuş və bu barədə fərqli nəzəriyyələr ortaya qoyulmuşdur. Qədim yunan filosoflarından Platon nəfsin maddi bədəndən təmamilə fərqli, qeyri-maddi bir substansiyadan təşkil olunduğunu düşünür və onun bədəndən müstəqil var ola bilən, əzəli və əbədi olduğunu iddia edirdi. Substansial dualizm olaraq tanınan bu nəzəriyyəni qəbul etməyən Aristotel isə nəfsi bədənin mükəmməlliyi kimi tərif edir və Platondan fərqli olaraq (...) onun bədəndən öncə var olması fikrini, eləcə də, ölümsüzlüyünü inkar edirdi. İslam filosofları Aristotelin nəfs tərifini qəbul etsələr də onu Platon kimi qeyri-maddi substansiya hesab edir və insanın maddi bədən və qeyri-maddi nəfsdən təşkil olunduğunu deyirdilər. Səfəvilər dövrünün İslam filosofu Sədrəddin Şirazi isə sələflərindən bir çox cəhətdən fərqlənən nəfs konsepsiyası ilə çıxış edir. O da İbn Sina və digər müsəlman filosoflar kimi nəfsin “orqanları olan təbii bir cismin ilk mükəmməlliyi (ἐντελέχια)” olmasına dair aristotelist tərifi qəbul edir, ancaq onun fikrincə tərifdəki orqanlar maddi bədən üzvləri olmayıb, nəfsin gücləridir. Platondan fərqli olaraq Şirazi nəfsin əzəli olmayıb yarandığını qəbul edir. Lakin nəfsin bədənlə birlikdə yarandığını düşünən İbn Sinadan fərqli olaraq Şirazi nəfsin yarandığı zaman mücərrəd varlıq olması fikrini rədd edir. Ona görə nəfs maddi bədəndə ortaya çıxır. Maddi yaransa da Şiraziyə görə nəfs təbiətən sahib olduğu substansial hərəkət sayəsində zamanla dəyişərək ruhani varlığa çevrilərək ölümsüzlük əldə edir. Bu məqalə Sədrəddin Şirazinin nəfs konsepsiyasını ələ alaraq onun nəfs və ruh anlayşını, nəfsin tərifi, yaranması və bədənlə münasibtinə dair fikirlərini təhlil edir. (shrink)

Este artigo apresenta uma tradução da hermenêutica sobre a unicidade de Deus de um capítulo (sura) do Alcorão, de acordo com o pensamento de Avicena (Ibn Sῑnā). É o capítulo denominado capítulo do Monoteísmo, cujo número é 112 no Alcorão. Antes, porém, há uma introdução sobre o que representou o Alcorão nos primórdios do Islã e a sua influência no desenvolvimento da filosofia e da teologia em terras do Islã. Nesse texto, pode ser constatado que, na doutrina islâmica, o primeiro (...) fundamento e o mais rigoroso é a unicidade de Deus. É sobre isso que este artigo discorre. This paper presents a translation of the hermeneutics of the oneness of God from chapter (sura) 112 of the Qur'an (the Chapter on Monotheism), according to the thought of Avicenna (Ibn Sῑnā). First, however, there is an introduction which presents the Qur'an in the early days of Islam, as well as its influence on the development of philosophy and theology in Islamic lands. It may be noted in this text that the first and most rigorous foundation is Islamic doctrine is the oneness of God. (shrink)

Çeşitli disiplinlerde farklı açılardan ele alınan haset ve gıpta duygusu, yoğunluğuna bağlı olarak, bireyin hayatını yapıcı veya yıkıcı yönde etkileme potansiyeline sahiptir. Haset, çeşitli gerilim alanlarına ve çatışmalara yol açarken gıpta, güçlü ve derin motivasyonlara imkân tanımaktadır. Bu açıdan haset ve gıpta, dönüşüm ya da çözülme dinamiğinin bir parçası olarak işlev görmektedir. Bu çalışmanın amacı, dindarlık ve psikolojik iyi oluş ile haset ve gıpta arasında anlamlı bir ilişkinin olup olmadığını ve eğer varsa bu ilişkinin yönünü tespit etmektir. Bu doğrultuda 18-65 (...) yaş aralığında Bursa’da ikâmet eden 179’u erkek, 335’i kadın olmak üzere toplam 514 katılımcıdan oluşan çalışma grubuna Haset ve Gıpta Ölçeği,Dindarlık Ölçeği ve Psikolojik İyi Oluş Ölçeği uygulanmıştır. Google Form aracılığı ile toplanan veriler SPSS 25.0 programı kullanılarak analiz edilmiştir. Elde edilen bulgular, dindarlık ve psikolojik iyi oluş ile haset arasında negatif yönde ve anlamlı bir ilişki olduğunu ortaya koymaktadır. Bununla birlikte dindarlık ve psikolojik iyi oluş ile gıpta arasında anlamlı bir ilişki saptanmamıştır. (shrink)

Resumo: O artigo trata da retórica na Antiguidade e na Idade Média a partir da perspectiva de onze filósofos – Platão e Aristóteles, Cícero, Sêneca e Quintiliano, a Retórica a Herênio, Agostinho, Marciano Capela e Isidoro de Sevilha, Bernardo de Claraval e Ramon Llull. Oferece, ainda, um extrato por nós traduzido da Retórica nova do filósofo catalão, a primeira tradução para a língua portuguesa.: This article deals with rhetoric in Antiquity and Middle Ages from the perspective of eleven philosophers: Plato, (...) Aristotle, Cicero, Seneca, Quintilian, the unknown author of the Rhetorica ad Herennium, Saint Augustine, Martianus Capella, Isidore of Seville, Bernard of Clairvaux, and Ramon It also offers an extract translated by us from Llull’s Retorica nova. (shrink)

Bu çalışmada Gilles Deleuze’ün Felix Guattari’yle iş birliğinden önce kaleme aldığı eserlere damgasını vuran Nietzsche okumasının anahtar kavramlarına odaklanılmakta ve Deleuze’ün Nietzsche alımlaması ile kendi fark felsefesi arasındaki ilişki açığa çıkartılmaktadır. Deleuze’ün okumasında öne çıkan temalar: Platonculuğun ters yüz edilmesi ve anti-felsefeye çağrı; nihilizmin aşamaları ve ahlaki değerlerin soybilimsel çözümlemesi; güç-istenci ve bedenin bir kuvvetler çokluğu olarak yeniden kavranması ve eleyici bir ilke olan ebedi dönüşün ‘kendinde fark’ı olumlaması şeklinde sıralanabilir. Bu konuların kesiştiği nokta Nietzsche’nin rasyonalizm karşıtlığıdır. Nietzsche, erken dönem (...) metinlerinden Tragedyanın Doğuşu ’nda, ‘Platonik İdea’nın ölü hakikatinin karşısına, kendini daima şeylerin oluşu vasıtasıyla yani görünüşün görünüşünde duyumsanabilir kılan varoluşun ‘ilksel birliğini’ koyar. Deleuze’e göre Nietzsche’nin felsefesi, yaşamın olumlanmasına yönelik anti-Platoncu bir başkaldırı niteliği taşır; çünkü o, “güç-istenci” ve “ebedi-dönüş” kavramları aracılığıyla görünüş dünyasına içkin dinamik ve yaşamsal ilkeleri, geleneksel felsefenin özne, özdeşlik ve temsil gibi kurgularına karşı savunur. Bu açıdan Deleuze, Nietzsche’nin güç istenci düşüncesini, bedeni ve dünyayı kuvvetlerin karşılıklı ilişkileri bağlamında yeniden yorumlamamıza olanak veren bir yaklaşım olarak değerlendirir. Ebedi dönüş öğretisi ise, bir yandan varoluşa içkin yazgıyı olumlayan, diğer yandan nihilist değerleri eleyen kozmolojik dönüşün şiirsel bir yorumudur. (shrink)

El poeta andalusí Ibrāhīm ibn Sahl (609/1212-649/1251), que se convirtió del judaísmo al islam, escribió poemas pertenecientes al subgénero de la poesía amorosa conocida como al-ġazal al-ʿuḏrī sobre los amados Moisés, y con menor frecuencia Mahoma. Las investigaciones sobre Ibn Sahl se han centrado, tradicionalmente, en la cuestión acerca de si la conversión histórica al islam fue sincera o si sus poemas sobre Moisés reflejan un anhelo oculto por el judaísmo. Este artículo problematiza esta cuestión, prestando atención a lo que (...) se sabe de las circunstancias históricas en las que vivió Ibn Sahl y por medio de una discusión crítica del fenómeno de la conversión. Luego redirijo la conversación sobre la poesía de Ibn Sahl: en lugar de tratar de comprender la sinceridad de la conversión de Ibn Sahl a través de su poesía este artículo lee sus poemas como textos literarios, con atención a sus juegos de palabras, imágenes e intertextualidad. El análisis de la poesía de Ibn Sahl, que presta mucha atención a esta significativa intertextualidad, ilumina la red de referencias religiosas que hay en ella y las formas en las que funcionan dentro de la poesía. La conclusión, tras la lectura atenta de poemas seleccionados del dīwān de Ibn Sahl, es que el mérito de estos poemas y las características que los han hecho atractivos para el público proceden de las formas en que mantienen la posibilidad de diferentes interpretaciones, por lo que continuamente avivan la curiosidad del público, así como su uso, que induce a los portentos del lenguaje figurativo, la intertextualidad y los juegos de palabras. (shrink)

İbrahim Aczî Kendi, 1882-1965 yılları arasında yaşamış, iyi bir eğitim almış, devlet kadrolarında memurluk, müdürlük ve öğretmenlik gibi birçok görevlerde bulunmuştur. Aczî 1936 yılında, 34 yıl süren hizmetinin ardından, emekliye ayrılarak kendisini kültürel değerlerin araştırılmasına ve bu değerlerin gelecek nesillere aktarılmasına adamıştır. Hayatının son demlerine değin bu ülkü uğrunda çok gayret sarf etmiş ve bu çerçevede birçok eser kaleme almıştır. Eserlerinde özellikle Mevlânâ Celâleddîn-i Rûmî’ye (öl. 672/1273) özel bir önem verdiği ve çalışmalarını onun Mesnevî adlı eseri üzerine yoğunlaştırdığı görülmektedir. Kendisinin (...) ve önemli bazı tarihî şahsiyetlerin hayatını konu edinmiş olan Aczî, eserlerinde muasır bazı yazarlara ve onların çalışmalarına yönelik eleştirilere de yer vermiştir. Ayrıca Türkçe, Arapça ve Farsça şiirler kaleme almıştır. O, toplumun içinde bulunduğu koşulları, gelenek ve görenekleri araştırmalarda bulunduğu, görev yaptığı yerler çerçevesinde ortaya koymuş; on dokuzuncu ve yirminci yüzyılda meydana gelen değişim ve dönüşüm hareketlerine bizâtihi şahit olmuş ve bu olaylar karşısında kendi düşüncesini ifade etmekten geri durmamıştır. İbrahim Aczî, çocukluk döneminden itibaren duygularını şiirleri aracılığıyla ifade etmiş, genç neslin Türk kültür ve değerlerini unutmaması için elinden geldiğince genç kuşakları kültürel değerlerle tanıştırmaya gayret etmiştir. Bu çerçeveden bakıldığında Aczî’nin kendisine önemli bir misyon edindiği söylenebilir. Folklor alanına katkı sağlamış, döneminin panoramasını yansıtmak suretiyle de bulunduğu coğrafyaya ilişkin önemli veriler sunmuştur. Aczî hakkında günümüze kadar yapılan çalışmalarda onun hayatı ve eserlerine yüzeysel bir şekilde değinildiği, hatta bu çalışmalardaki bilgilerin birbirlerinin tekrarı olduğu tespit edilmiştir. Yaptığı çalışmalarda İbrahim Aczî’nin kısmen de olsa bibliyografyasına yer veren ilk isim Cahit Öztelli’dir. Daha sonra Mehmet Ali Uz, Öztelli’nin tespit ettiği bibliyografyaya birkaç eser daha eklemek suretiyle yeni bir yazı kaleme almıştır. Öztelli ve Uz tarafından ortaya konulan bu araştırmalar, kendilerinden sonra yapılan diğer çalışmalara örnek teşkil etmiş, hatta bazıları tarafından aynıyla tekrarlanmıştır. Ancak söz konusu çalışmalar da İbrahim Aczî’nin bibliyografyasını tam anlamıyla yansıtmamaktadır. Bu yönüyle çalışmamız, bibliyografyasında eksiklik olduğu tespit edilen İbrahim Aczî Kendi ile ilgili literatür taraması yapmayı ve onun kapsamlı bir bibliyografyasını ortaya koymayı amaçlamaktadır. Makalenin giriş kısmında İbrahim Aczî’nin bibliyografyasına ilişkin yapılan çalışmalar değerlendirilmiş, onun hayatı ile ilgili kısaca bilgi verilmiş ve sonraki bölümde Aczî’nin tespit edilen bibliyografyası sunulmuştur. Böylece Aczî’nin eserleri, çeşitli gazete ve dergilerde yer alan tefrika ve makaleleri ile diğer yazarlar tarafından onun hayatı ve eserleri ile ilgili yapılan çalışmalar ortaya konmaya çalışılmıştır. (shrink)

Sadrüşşerîa’nın (ö. 747/1346) Fahreddin er-Râzî’nin (ö. 606/1210) insanın ihtiyârî fiillerini nefyettiği argümanını çü- rütmeye çalıştığı ve Hanefî-Mâtürîdî geleneğin bu husustaki prensiplerini nazarî bir dille yeniden temellendirdiği dört mu- kaddimesi (mukaddimât-ı erba‘) ile Mehmed Birgivî’nin (ö. 981/1573) bu mukaddimeler üzerinden geliştirdiği açıklamaları, diyar-ı Rum’daki düşünürlerin insan fiilleri ve cüz’î iradeye dair tartışmalarına yön vermiştir. On yedinci yüzyılda Hicaz topraklarında faaliyet gösterip Eş‘arî-Ekberî geleneği merkeze alarak ihtiyârî fiillere dair yazdığı eserleriyle bu geleneğin nispeten güçlü olduğu Hicaz, Şam ve Kuzey Afrika’da etki uyandıran (...) İbrâhîm el-Kûrânî (ö. 1101/1690), Hanefî-Mâtürîdî gelenekte Sadrüşşerîa ve Birgivî’nin görüşleri etrafında cereyan eden tartışmalara da bigâne kalmamış, bu âlimlerin me- tinlerini merkeze alarak kaleme aldığı Cilâü’l-enzâr risalesiyle o zamana kadar dolaylı ve nispeten zayıf irtibatının olduğu diyar-ı Rum havzasındaki tartışmalara dahil olmuştur. Kûrânî, bu eserle yaşadığı dönemdeki hâkim Hanefî-Mâtürîdî gele- neğe yönelik eleştiri ve değerlendirmelerde bulunmuş, bu çerçevede insanın sorumluluğunun cüz’î irade ve îkâ üzerinden ispatlanıp ispatlanamayacağı, hallerin yaratmaya konu olup olmadığı ve iradenin tercihinde bir sebebe bağlı olup olmadığı gibi belli meseleleri ele almıştır. Ayrıca mutlak hürriyet (tefvîz) ile mutlak zorunluluk (cebr) arasındaki orta yolun nasıl tesis edileceği konusuna da yoğunlaşmıştır. Kûrânî’nin diğer ilim havzalarıyla kurduğu irtibatlarda olduğu gibi Hanefî-Mâtürîdî geleneğin eleştirisi üzerinden diyar-ı Rum ile kurduğu ilişkinin aynı zamanda kendisinin eğilim ve mezhepleri uzlaştıran fikirlerine alan açmaya matuf olduğunu iddia eden bu çalışma, zikri geçen risalede yer verilen eleştiri ile değerlendirmelerin ortaya çıkarılmasını ve bunun tarihî-fikrî bağlamına yerleştirilmesini amaçlamaktadır. (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)

Table of contentsI1 Proceedings of the 4th World Conference on Research IntegrityConcurrent Sessions:1. Countries' systems and policies to foster research integrityCS01.1 Second time around: Implementing and embedding a review of responsible conduct of research policy and practice in an Australian research-intensive universitySusan Patricia O'BrienCS01.2 Measures to promote research integrity in a university: the case of an Asian universityDanny Chan, Frederick Leung2. Examples of research integrity education programmes in different countriesCS02.1 Development of a state-run “cyber education program of research ethics” in (...) KoreaEun Jung Ko, Jin Sun Kwak, TaeHwan Gwon, Ji Min Lee, Min-Ho LeeCS02.3 Responsible conduct of research teachers’ training courses in Germany: keeping on drilling through hard boards for more RCR teachersHelga Nolte, Michael Gommel, Gerlinde Sponholz3. The research environment and policies to encourage research integrityCS03.1 Challenges and best practices in research integrity: bridging the gap between policy and practiceYordanka Krastev, Yamini Sandiran, Julia Connell, Nicky SolomonCS03.2 The Slovenian initiative for better research: from national activities to global reflectionsUrsa Opara Krasovec, Renata SribarCS03.3 Organizational climate assessments to support research integrity: background of the Survey of Organizational Research Climate and the experience with its use at Michigan State UniversityBrian C. Martinson, Carol R. Thrush, C.K. Gunsalus4. Expressions of concern and retractionsCS04.1 Proposed guidelines for retraction notices and their disseminationIvan Oransky, Adam MarcusCS04.2 Watching retractions: analysis of process and practice, with data from the Wiley retraction archivesChris Graf, Verity Warne, Edward Wates, Sue JoshuaCS04.3 An exploratory content analysis of Expressions of ConcernMiguel RoigCS04.4 An ethics researcher in the retraction processMichael Mumford5. Funders' role in fostering research integrityCS05.1 The Fonds de Recherche du Québec’s institutional rules on the responsible conduct of research: introspection in the funding agency activitiesMylène Deschênes, Catherine Olivier, Raphaëlle Dupras-LeducCS05.2 U.S. Public Health Service funds in an international setting: research integrity and complianceZoë Hammatt, Raju Tamot, Robin Parker, Cynthia Ricard, Loc Nguyen-Khoa, Sandra TitusCS05.3 Analyzing decision making of funders of public research as a case of information asymmetryKarsten Klint JensenCS05.4 Research integrity management: Empirical investigation of academia versus industrySimon Godecharle, Ben Nemery, Kris Dierickx5A: Education: For whom, how, and what?CS05A.1 Research integrity or responsible conduct of research? What do we aim for?Mickey Gjerris, Maud Marion Laird Eriksen, Jeppe Berggren HoejCS05A.2 Teaching and learning about RCR at the same time: a report on Epigeum’s RCR poll questions and other assessment activitiesNicholas H. SteneckCS05A.4 Minding the gap in research ethics education: strategies to assess and improve research competencies in community health workers/promoteresCamille Nebeker, Michael Kalichman, Elizabeth Mejia Booen, Blanca Azucena Pacheco, Rebeca Espinosa Giacinto, Sheila Castaneda6. Country examples of research reward systems and integrityCS06.1 Improving systems to promote responsible research in the Chinese Academy of SciencesDing Li, Qiong Chen, Guoli Zhu, Zhonghe SunCS06.4 Exploring the perception of research integrity amongst public health researchers in IndiaParthasarathi Ganguly, Barna Ganguly7. Education and guidance on research integrity: country differencesCS07.1 From integrity to unity: how research integrity guidance differs across universities in Europe.Noémie Aubert Bonn, Kris Dierickx, Simon GodecharleCS07.2 Can education and training develop research integrity? The spirit of the UNESCO 1974 recommendation and its updatingDaniele Bourcier, Jacques Bordé, Michèle LeducCS07.3 The education and implementation mechanisms of research ethics in Taiwan's higher education: an experience in Chinese web-based curriculum development for responsible conduct of researchChien Chou, Sophia Jui-An PanCS07.4 Educating principal investigators in Swiss research institutions: present and future perspectivesLouis Xaver Tiefenauer8. Measuring and rewarding research productivityCS08.1 Altimpact: how research integrity underpins research impactDaniel Barr, Paul TaylorCS08.2 Publication incentives: just reward or misdirection of funds?Lyn Margaret HornCS08.3 Why Socrates never charged a fee: factors contributing to challenges for research integrity and publication ethicsDeborah Poff9. Plagiarism and falsification: Behaviour and detectionCS09.1 Personality traits predict attitude towards plagiarism of self and others in biomedicine: plagiarism, yes we can?Martina Mavrinac, Gordana Brumini, Mladen PetrovečkiCS09.2 Investigating the concept of and attitudes toward plagiarism for science teachers in Brazil: any challenges for research integrity and policy?Christiane Coelho Santos, Sonia VasconcelosCS09.3 What have we learnt?: The CrossCheck Service from CrossRefRachael LammeyCS09.4 High p-values as a sign of data fabrication/falsificationChris Hartgerink, Marcel van Assen, Jelte Wicherts10. Codes for research integrity and collaborationsCS10.1 Research integrity in cross-border cooperation: a Nordic exampleHanne Silje HaugeCS10.3 Research integrity, research misconduct, and the National Science Foundation's requirement for the responsible conduct of researchAaron MankaCS10.4 A code of conduct for international scientific cooperation: human rights and research integrity in scientific collaborations with international academic and industry partnersRaffael Iturrizaga11. Countries' efforts to establish mentoring and networksCS11.1 ENRIO : a network facilitating common approaches on research integrity in EuropeNicole FoegerCS11.2 Helping junior investigators develop in a resource-limited country: a mentoring program in PeruA. Roxana Lescano, Claudio Lanata, Gissella Vasquez, Leguia Mariana, Marita Silva, Mathew Kasper, Claudia Montero, Daniel Bausch, Andres G LescanoCS11.3 Netherlands Research Integrity Network: the first six monthsFenneke Blom, Lex BouterCS11.4 A South African framework for research ethics and integrity for researchers, postgraduate students, research managers and administratorsLaetus OK Lategan12. Training and education in research integrity at an early career stageCS12.1 Research integrity in curricula for medical studentsGustavo Fitas ManaiaCS12.2 Team-based learning for training in the responsible conduct of research supports ethical decision-makingWayne T. McCormack, William L. Allen, Shane Connelly, Joshua Crites, Jeffrey Engler, Victoria Freedman, Cynthia W. Garvan, Paul Haidet, Joel Hockensmith, William McElroy, Erik Sander, Rebecca Volpe, Michael F. VerderameCS12.4 Research integrity and career prospects of junior researchersSnezana Krstic13. Systems and research environments in institutionsCS13.1 Implementing systems in research institutions to improve quality and reduce riskLouise HandyCS13.2 Creating an institutional environment that supports research integrityDebra Schaller-DemersCS13.3 Ethics and Integrity Development Grants: a mechanism to foster cultures of ethics and integrityPaul Taylor, Daniel BarrCS13.4 A culture of integrity at KU LeuvenInge Lerouge, Gerard Cielen, Liliane Schoofs14. Peer review and its role in research integrityCS14.1 Peer review research across disciplines: transdomain action in the European Cooperation in Science and Technology “New Frontiers of Peer Review ”Ana Marusic, Flaminio SquazzoniCS14.2 Using blinding to reduce bias in peer reviewDavid VauxCS14.3 How to intensify the role of reviewers to promote research integrityKhalid Al-Wazzan, Ibrahim AlorainyCS14.4 Credit where credit’s due: professionalizing and rewarding the role of peer reviewerChris Graf, Verity Warne15. Research ethics and oversight for research integrity: Does it work?CS15.1 The psychology of decision-making in research ethics governance structures: a theory of bounded rationalityNolan O'Brien, Suzanne Guerin, Philip DoddCS15.2 Investigator irregularities: iniquity, ignorance or incompetence?Frank Wells, Catherine BlewettCS15.3 Academic plagiarismFredric M. Litto16. Research integrity in EuropeCS16.1 Whose responsibility is it anyway?: A comparative analysis of core concepts and practice at European research-intensive universities to identify and develop good practices in research integrityItziar De Lecuona, Erika Löfstrom, Katrien MaesCS16.2 Research integrity guidance in European research universitiesKris Dierickx, Noémie Bonn, Simon GodecharleCS16.3 Research Integrity: processes and initiatives in Science Europe member organisationsTony Peatfield, Olivier Boehme, Science Europe Working Group on Research IntegrityCS16.4 Promoting research integrity in Italy: the experience of the Research Ethics and Bioethics Advisory Committee of the Consiglio Nazionale delle Ricerche Cinzia Caporale, Daniele Fanelli17. Training programs for research integrity at different levels of experience and seniorityCS17.1 Meaningful ways to incorporate research integrity and the responsible conduct of research into undergraduate, graduate, postdoctoral and faculty training programsJohn Carfora, Eric Strauss, William LynnCS17.2 "Recognize, respond, champion": Developing a one-day interactive workshop to increase confidence in research integrity issuesDieter De Bruyn, Bracke Nele, Katrien De Gelder, Stefanie Van der BurghtCS17.4 “Train the trainer” on cultural challenges imposed by international research integrity conversations: lessons from a projectJosé Roberto Lapa e Silva, Sonia M. R. Vasconcelos18. Research and societal responsibilityCS18.1 Promoting the societal responsibility of research as an integral part of research integrityHelene IngierdCS18.2 Social responsibility as an ethical imperative for scientists: research, education and service to societyMark FrankelCS18.3 The intertwined nature of social responsibility and hope in scienceDaniel Vasgird, Stephanie BirdCS18.4 Common barriers that impede our ability to create a culture of trustworthiness in the research communityMark Yarborough19. Publication ethicsCS19.1 The authors' forum: A proposed tool to improve practices of journal editors and promote a responsible research environmentIbrahim Alorainy, Khalid Al-WazzanCS19.2 Quantifying research integrity and its impact with text analyticsHarold GarnerCS19.3 A closer look at authorship and publication ethics of multi- and interdisciplinary teamsLisa Campo-Engelstein, Zubin Master, Elise Smith, David Resnik, Bryn Williams-JonesCS19.4 Invisibility of duplicate publications in biomedicineMario Malicki, Ana Utrobicic, Ana Marusic20. The causes of bad and wasteful research: What can we do?CS20.1 From countries to individuals: unravelling the causes of bias and misconduct with multilevel meta-meta-analysisDaniele Fanelli, John PA IoannidisCS20.2 Reducing research waste by integrating systems of oversight and regulationGerben ter Riet, Tom Walley, Lex Marius BouterCS20.3 What are the determinants of selective reporting?: The example of palliative care for non-cancer conditionsJenny van der Steen, Lex BouterCS20.4 Perceptions of plagiarism, self-plagiarism and redundancy in research: preliminary results from a national survey of Brazilian PhDsSonia Vasconcelos, Martha Sorenson, Francisco Prosdocimi, Hatisaburo Masuda, Edson Watanabe, José Carlos Pinto, Marisa Palácios, José Lapa e Silva, Jacqueline Leta, Adalberto Vieyra, André Pinto, Mauricio Sant’Ana, Rosemary Shinkai21. Are there country-specific elements of misconduct?CS21.1 The battle with plagiarism in Russian science: latest developmentsBoris YudinCS21.2 Researchers between ethics and misconduct: A French survey on social representations of misconduct and ethical standards within the scientific communityEtienne Vergès, Anne-Sophie Brun-Wauthier, Géraldine VialCS21.3 Experience from different ways of dealing with research misconduct and promoting research integrity in some Nordic countriesTorkild VintherCS21.4 Are there specifics in German research misconduct and the ways to cope with it?Volker Bähr, Charité22. Research integrity teaching programmes and their challengesCS22.1 Faculty mentors and research integrityMichael Kalichman, Dena PlemmonsCS22.2 Training the next generation of scientists to use principles of research quality assurance to improve data integrity and reliabilityRebecca Lynn Davies, Katrina LaubeCS22.3 Fostering research integrity in a culturally-diverse environmentCynthia Scheopner, John GallandCS22.4 Towards a standard retraction formHervé Maisonneuve, Evelyne Decullier23. Commercial research and integrityCS23.1 The will to commercialize: matters of concern in the cultural economy of return-on-investment researchBrian NobleCS23.2 Quality in drug discovery data reporting: a mission impossible?Anja Gilis, David J. Gallacher, Tom Lavrijssen, Malwitz David, Malini Dasgupta, Hans MolsCS23.3 Instituting a research integrity policy in the context of semi-private-sector funding: an example in the field of occupational health and safetyPaul-Emile Boileau24. The interface of publication ethics and institutional policiesCS24.1 The open access ethical paradox in an open government effortTony SavardCS24.2 How journals and institutions can work together to promote responsible conductEric MahCS24.3 Improving cooperation between journals and research institutions in research integrity casesElizabeth Wager, Sabine Kleinert25. Reproducibility of research and retractionsCS25.1 Promoting transparency in publications to reduce irreproducibilityVeronique Kiermer, Andrew Hufton, Melanie ClyneCS25.2 Retraction notices issued for publications by Latin American authors: what lessons can we learn?Sonia Vasconcelos, Renan Moritz Almeida, Aldo Fontes-Pereira, Fernanda Catelani, Karina RochaCS25.3 A preliminary report of the findings from the Reproducibility Project: Cancer biologyElizabeth Iorns, William Gunn26. Research integrity and specific country initiativesCS26.1 Promoting research integrity at CNRS, FranceMichèle Leduc, Lucienne LetellierCS26.2 In pursuit of compliance: is the tail wagging the dog?Cornelia MalherbeCS26.3 Newly established research integrity policies and practices: oversight systems of Japanese research universitiesTakehito Kamata27. Responsible conduct of research and country guidelinesCS27.1 Incentives or guidelines? Promoting responsible research communication through economic incentives or ethical guidelines?Vidar EnebakkCS27.3 Responsible conduct of research: a view from CanadaLynn PenrodCS27.4 The Danish Code of Conduct for Research Integrity: a national initiative to promote research integrity in DenmarkThomas Nørgaard, Charlotte Elverdam28. Behaviour, trust and honestyCS28.1 The reasons behind non-ethical behaviour in academiaYves FassinCS28.2 The psychological profile of the dishonest scholarCynthia FekkenCS28.3 Considering the implications of Dan Ariely’s keynote speech at the 3rd World Conference on Research Integrity in MontréalJamal Adam, Melissa S. AndersonCS28.4 Two large surveys on psychologists’ views on peer review and replicationJelte WichertsBrett Buttliere29. Reporting and publication bias and how to overcome itCS29.1 Data sharing: Experience at two open-access general medical journalsTrish GrovesCS29.2 Overcoming publication bias and selective reporting: completing the published recordDaniel ShanahanCS29.3 The EQUATOR Network: promoting responsible reporting of health research studiesIveta Simera, Shona Kirtley, Eleana Villanueva, Caroline Struthers, Angela MacCarthy, Douglas Altman30. The research environment and its implications for integrityCS30.1 Ranking of scientists: the Russian experienceElena GrebenshchikovaCS30.4 From cradle to grave: research integrity, research misconduct and cultural shiftsBronwyn Greene, Ted RohrPARTNER SYMPOSIAPartner Symposium AOrganized by EQUATOR Network, Enhancing the Quality and Transparency of Health ResearchP1 Can we trust the medical research literature?: Poor reporting and its consequencesIveta SimeraP2 What can BioMed Central do to improve published research?Daniel Shanahan, Stephanie HarrimanP3 What can a "traditional" journal do to improve published research?Trish GrovesP4 Promoting good reporting practice for reliable and usable research papers: EQUATOR Network, reporting guidelines and other initiativesCaroline StruthersPartner Symposium COrganized by ENRIO, the European Network of Research Integrity OfficersP5 Transparency and independence in research integrity investigations in EuropeKrista Varantola, Helga Nolte, Ursa Opara, Torkild Vinther, Elizabeth Wager, Thomas NørgaardPartner Symposium DOrganized by IEEE, the Institute of Electrical and Electronics EngineersRe-educating our author community: IEEE's approach to bibliometric manipulation, plagiarism, and other inappropriate practicesP6 Dealing with plagiarism in the connected world: An Institute of Electrical and Electronics Engineers perspectiveJon RokneP7 Should evaluation of raises, promotion, and research proposals be tied to bibliometric indictors? What the Institute of Electrical and Electronics Engineers is doing to answer this questionGianluca SettiP8 Recommended practices to ensure conference content qualityGordon MacPhersonPartner Symposium EOrganized by the Committee on Freedom and Responsibility in the Conduct of Science of ICSU, the International Council for ScienceResearch assessment and quality in science: perspectives from international science and policy organisationsP9 Challenges for science and the problems of assessing researchEllen HazelkornP10 Research assessment and science policy developmentCarthage SmithP11 Research integrity in South Africa: the value of procedures and processes to global positioningRobert H. McLaughlinP12 Rewards, careers and integrity: perspectives of young scientists from around the worldTatiana Duque MartinsPartner Symposium FOrganized by the Online Resource Center for Ethics Education in Engineering and Science / Center for Engineering, Ethics, and Society of the National Academy of EngineeringP13 Research misconduct: conceptions and policy solutionsTetsuya Tanimoto, Nicholas Steneck, Daniele Fanelli, Ragnvald Kalleberg, Tajammul HusseinPartner Symposium HOrganized by ORI, the Office of Research Integrity; Universitas 21; and the Asia Pacific Research Integrity NetworkP14 International integrity networks: working together to ensure research integrityPing Sun, Ovid Tzeng, Krista Varantola, Susan ZimmermanPartner Symposium IOrganized by COPE, the Committee on Publication EthicsPublication without borders: Ethical challenges in a globalized worldP15 Authorship: credit and responsibility, including issues in large and interdisciplinary studiesRosemary ShinkaiPartner Symposium JOrganized by CITI, the Cooperative Institutional Training InitiativeExperiences on research integrity educational programs in Colombia, Costa Rica and PeruP16 Experiences in PeruRoxana LescanoP17 Experiences in Costa RicaElizabeth HeitmanP18 Experiences in ColumbiaMaria Andrea Rocio del Pilar Contreras NietoPoster Session B: Education, training, promotion and policyPT.01 The missing role of journal editors in promoting responsible researchIbrahim Alorainy, Khalid Al-WazzanPT.02 Honorary authorship in Taiwan: why and who should be in charge?Chien Chou, Sophia Jui-An PanPT.03 Authorship and citation manipulation in academic researchEric Fong, Al WilhitePT.04 Open peer review of research submission at medical journals: experience at BMJ Open and The BMJTrish GrovesPT.05 Exercising authorship: claiming rewards, practicing integrityDésirée Motta-RothPT.07 Medical scientists' views on publication culture: a focus group studyJoeri Tijdink, Yvo SmuldersPoster Session B: Education, training, promotion and policyPT.09 Ethical challenges in post-graduate supervisionLaetus OK LateganPT.10 The effects of viable ethics instruction on international studentsMichael Mumford, Logan Steele, Logan Watts, James Johnson, Shane Connelly, Lee WilliamsPT.11 Does language reflect the quality of research?Gerben ter Riet, Sufia Amini, Lotty Hooft, Halil KilicogluPT.12 Integrity complaints as a strategic tool in policy decision conflictsJanneke van Seters, Herman Eijsackers, Fons Voragen, Akke van der Zijpp and Frans BromPoster Session C: Ethics and integrity intersectionsPT.14 Regulations of informed consent: university-supported research processes and pitfalls in implementationBadaruddin Abbasi, Naif Nasser AlmasoudPT.15 A review of equipoise as a requirement in clinical trialsAdri LabuschagnePT.16 The Research Ethics Library: online resource for research ethics educationJohanne Severinsen, Espen EnghPT.17 Research integrity: the view from King Abdulaziz City for Science and TechnologyDaham Ismail AlaniPT. 18 Meeting global challenges in high-impact publications and research integrity: the case of the Malaysian Palm Oil BoardHJ. Kamaruzaman JusoffPT.19 University faculty perceptions of research practices and misconductAnita Gordon, Helen C. HartonPoster Session D: International perspectivesPT.21 The Commission for Scientific Integrity as a response to research fraudDieter De Bruyn, Stefanie Van der BurghtPT. 22 Are notions of the responsible conduct of research associated with compliance with requirements for research on humans in different disciplinary traditions in Brazil?Karina de Albuquerque Rocha, Sonia Maria Ramos de VasconcelosPT.23 Creating an environment that promotes research integrity: an institutional model of Malawi Liverpool Welcome TrustLimbanazo MatandikaPT.24 How do science policies in Brazil influence user-engaged ecological research?Aline Carolina de Oliveira Machado Prata, Mark William NeffPoster Session E: Perspectives on misconductPT.26 What “causes” scientific misconduct?: Testing major hypotheses by comparing corrected and retracted papersDaniele Fanelli, Rodrigo Costas, Vincent LarivièrePT.27 Perception of academic plagiarism among dentistry studentsDouglas Leonardo Gomes Filho, Diego Oliveira GuedesPT. 28 a few bad apples?: Prevalence, patterns and attitudes towards scientific misconduct among doctoral students at a German university hospitalVolker Bähr, Niklas Keller, Markus Feufel, Nikolas OffenhauserPT. 29 Analysis of retraction notices published by BioMed CentralMaria K. Kowalczuk, Elizabeth C. MoylanPT.31 "He did it" doesn't work: data security, incidents and partnersKatie SpeanburgPoster Session F: Views from the disciplinesPT.32 Robust procedures: a key to generating quality results in drug discoveryMalini Dasgupta, Mariusz Lubomirski, Tom Lavrijssen, David Malwitz, David Gallacher, Anja GillisPT.33 Health promotion: criteria for the design and the integrity of a research projectMaria Betânia de Freitas Marques, Laressa Lima Amâncio, Raphaela Dias Fernandes, Oliveira Patrocínio, and Cláudia Maria Correia Borges RechPT.34 Integrity of academic work from the perspective of students graduating in pharmacy: a brief research studyMaria Betânia de Freitas Marques, Cláudia Maria Correia Borges Rech, Adriana Nascimento SousaPT.35 Research integrity promotion in the Epidemiology and Health Services, the journal of the Brazilian Unified Health SystemLeila Posenato GarciaPT.36 When are clinical trials registered? An analysis of prospective versus retrospective registration of clinical trials published in the BioMed Central series, UKStephanie Harriman, Jigisha PatelPT.37 Maximizing welfare while promoting innovation in drug developmentFarida LadaOther posters that will be displayed but not presented orally:PT.38 Geoethics and the debate on research integrity in geosciencesGiuseppe Di Capua, Silvia PeppoloniPT.39 Introducing the Professionalism and Integrity in Research Program James M. DuBois, John Chibnall, Jillon Van der WallPT.40 Validation of the professional decision-making in research measureJames M. DuBois, John Chibnall, Jillon Van der Wall, Raymond TaitPT.41 General guidelines for research ethicsJacob HolenPT. 42 A national forum for research ethicsAdele Flakke Johannessen, Torunn EllefsenPT.43 Evaluation of integrity in coursework: an approach from the perspective of the higher education professorClaudia Rech, Adriana Sousa, Maria Betânia de Freitas MarquesPT.44 Principles of geoethics and research integrity applied to the European Multidisciplinary Seafloor and Water Column Observatory, a large-scale European environmental research infrastructureSilvia Peppoloni, Giuseppe Di Capua, Laura BeranzoliF1 Focus track on improving research systems: the role of fundersPaulo S.L. Beirão, Susan ZimmermanF2 Focus track on improving research systems: the role of countriesSabine Kleinert, Ana MarusicF3 Focus track on improving research systems: the role of institutionsMelissa S. Anderson, Lex Bouter. (shrink)

Turkish-Islamic literature contains numerous religious literar writings. In the existing literature, it can be seen that many kinds such as tawhīd, munājāt, nʿat, mawlid, hilya, hijrah-nāma, shafāʿat-nāma, miʿrāj, qisas al-anbiya, ramaḍāniyya, and al-asmā al-ḥusnā were written. Al-Asmā al-ḥusnā, written in the form of poetry and prose, were mostly sharḥ or their khawaṣṣ were explained. Çihil-nām al-Manẓūm, which is mentioned in the study, was written as khawaṣṣ al-asmā al-ḥusnā. The work is a poet entitled as Fażāyī. Manuscript was written in the (...) last quarter of the fifteenth century, and thus, it is presumed that the poet lived in the same century. This work has been identified in a manuscript. In addition, the poet’s Hadiyyat al-aḥbāb, der-Bayān al-maqāmāt al-darwīshān, Kitāb al-sharʿiyyat al-arbāb, and Ghazaliyyāt al-Darwīsh Fażāyī four other works have been identified. In the writings of the asmā al-ḥusnās, the names of ninety-nine were emphasized. In this study, the forty names of God are expressed. The text presented is a continuation of the tradition of writing some prose works written in Arabic and Persian. Çihil-nām al-Manẓūm, written in Arabic prose and known as Asmā al-Idrīsiyya it can be seen as a free stsyle translation of the prophet Idrīs. Forty names in the content of the work, their proper-ties, when, how much and how to read is explained. In this study, firstly the information about the subject of Qurʾān, hadith, Arabic, Persian and Turkish literature in the beautiful names of God is provided. Then, the information about the poet Fażāyī was given. Çihil-nām al-Manẓūm was introduced and the transcriptional form of the text was given.SummaryOne of the reasons that deeply affect a nation is the change of religion. This change did not only affect the individual but also influenced the society in which he was born and grew. One of the nations with strong influence is the Turks. Turks, after Islamization, have estab-lished a new civilization. One of the areas where this Islamic civilization reflects is the literary aspect of society. In this literature, which has begun to be formed, religious genres such as tawhīd, munājāt, nʿat, mawlid, hilya, hijrah-nāma, shafāʿat-nāma, miʿrāj, qisas al-anbiya, ramaḍāniyya, have been revealed. One of them is about God. Religious literary writings about God were written in the form of tawhīd and munājāts, which consist of one or more prophets found at the head of the dīwāns, or as the annotations of asmā al-ḥusnā or as khawaṣṣ asmā al-ḥusnā.In time, the need for some Turkish literary and scientific works to be translated into a different language were born. It can be seen that with some changes such as subtraction and addition, texts are rewritten or poetic works are translated into prose. The original of our research subject Çihil-nām al- Manẓūm’s is written in Arabic and prose. Çihil-nām al-Manẓūm, it is a munājāt of the work known as Asmā al-Idrīsiyya, which describes the call of prophet Idrīs.Asmā al-ḥusnā is a religious term used mostly to describe the attributes and names of God. In the Qurʾān, there is no information about the number of asmā al-ḥusnā mentioned as a concept. However, the number of the names of God in the Qurʾān is 155. This number is differ-ent in ḥadīths. It is widely accepted that the number of asmā al-ḥusnā is 99. Some Islamic schol-ars have argued against such restricting statements, arguing that ninety-nine names, such as the hiding of the Night of Qadr, were hidden in all Divine names during the month of ramaḍān, while others suggested that the number of ninety-nine was large number of asmās (names).The first examples of asmā al-ḥusnā were written in Arabic literature. Some of them are not detached: Abū Manṣūr al-Māturidī (d. 333/944) Kitāb al-Tawḥīd, Abū ʿAbdullāh al-Ḥalīmī (d. 403/1012) al-Minhāj fī shuʿabiʾl īmān, Taḳī al-Dīn Ibn Taymiyya (d. 728/1328) al-Īmān. A part of asmā al-ḥusnās is also a single work: Abū Isḥāq al-Zajjaj (d. 311/923) Tafsīr al-asmāi’llāh al-ḥusnā, Aḥmad b. Husayin al-Bayhaḳī (d. 458/1066) al-Asmā al-ṣifāt and ʿAbd al-karīm b. Havāzin al-Quşayrī (d. 465/1072) Sharḥ al-asmāi’llāh. In addition to Arabic, it is useful to talk about some of the asmā al-ḥusnās which is written in Persian. Muḥammed al-Shrāzī al-Nishāburī (d. 904/1498) al-Risāla der-asmā al-ḥusnā, Çarkhī Yaʿḳūb b. ʿOthmān (d. 851/1447) Sharḥ al-asmāi’llāh and ʿAbd al-Raḥmān Aḥmad al-Jāmī (d. 898/1492) Muʿammā al-Jāmī.Islamic nations have created an enormous collection of literature about God. Among them, asmā al-ḥusnās has a special importance. Many asmā al-ḥusnā were written in Turkish literature. The most famous among the verses of Ibn Isa b. Majduddīn ʿĪsā Saruḥanī (d. 967/559) is Sharḥ al-asmā al-ḥusnā. Other than that, Ḥusayin b. Aḥmad Sirozī (d. 1000/1401) Sharḥ asmā al-ḥusnā, Aḥmad Shākir Pasha (d. 1234/1818) Rawḍ-ı Ward, Ibrahim Mahdī (d. 1345/1926) al-Kanz al-asmā fī sharḥ al-asmā al-ḥusnā and Bijaqji-zāda Ismā‘īl Haqqi b. ʿOthmān (ö.1352/1933) Asmā al-ḥusnā’s naẓman tafsīr this work is shown among the major works written in this field. Again, the works of the late Sheykh-oghlu Muṣṭafā (d. 817/1414) Khawaṣṣ al-asmā al-ḥusnā, Ṣubḥī al-Bursawī (n.d.) Sharḥ al-manẓūm al-asmā al-ḥusnā, Ḥākim Sayyid Maḥmad Afandi (d. 1184/1770) Sharḥ manẓūm al-asmā al-ḥusnā, Lāmiʿ Jelebi (d. 938/1532) Sharḥ al-muʿammayāt ʿalā asmā al-ḥusnā, Ḥamdī Afandi (n.d.) Sharḥ al-manẓūm al-asmā al-ḥusnā, Naḥīfī (d. 1151/1738) Manẓūm al-asmā al-ḥusnā, ʿAbd al-Majīd b. Naṣūḥ Ṭosyavī (d. 996/1588) Sharḥ al-asmā al-ḥusnā can be listed among other notable works.In this study, a khawaṣṣ al-asmā al-ḥusnā is examined. Khawaṣṣ; khāṣṣ and khāṣṣa are the plural of the words khawaṣṣ al-wukalā, khawaṣṣa al-balda, the properties of some drugs, khawaṣṣa al-Qurʾān al-karīm, khawaṣṣa al-ism al-aʿẓam; a force that is found in something and not from others means special case. The verses of the Qurʾān, the rings, the hours of the days, some prayers, the names of God have some of the accents. It is believed that the desire of the person who reads them in certain conditions, in a certain amount, or in any manner, in specific hours, will occur. The fact that the concept of khawaṣṣ met these meanings allowed him to acquire scientific knowledge and to call it “khawaṣṣ science” characteristic in the literature.The works that deal with the Qurʾān and the asmā al-ḥuṣnā are written. Some of these works written in Arabic and Turkish literature are: Risāle fī khawaṣṣ al-asmā al-ḥusnā: Zunnūn al-Miṣrī, Khawaṣṣ al-Qurʾān: Ghazālī, ʿIḳdu al-manẓūm fī khawaṣṣ al-ḥurūf: Muḥyī al-Dīn al-ʿArabī, Asmā al-Idrīsiyya: Shāb al-Dīn al-Suhrawardī, Khawaṣṣ al-asmā al-ḥusnā: Shakh-oghlu Muṣṭafā, Sharḥ al-manẓūm al-asmā al-ḥusnā: Ṣubḥī al-Bursawī, Sharḥ al-asmā al-ḥusnā: Ibn ʿIsā b. Majd al-Dīn Ṣaruhanī, Manẓūm al-asmā al-ḥusnā sharḥ: Ḥākim Sayyid Maḥmad Afandi, Manẓūm al-asmā al-ḥusnā: Naḥīfī, Sharḥ al-asmā al-ḥusnā and khawaṣṣuhā: Imām Shabrāwī.One of the works in which asmā al-ḥusnā was described is attributed to prophet Idrīs. Among the miracles of prophet Idrīs, there have been intresting miracoulus performances such as possessing the knowledge of astronomy, fortune, mathematics, plants, writing, sew-ing, using the scales and strange art. The mysterious secrets were revaled to him in 30 ṣuḥuf. His major miracles are governing spiritual beings, knowing the properties of the beings and possessing the knowledge of various unknown things. Again, he wrote a book about the char-acteristics of letters. Aristotle later wrote a commentary using the majority of the information found in this book. Some of the works are written to narrate the Prophet Idrīs’s praising God with forty names:Muḥammad al-Tunisian, al-Ravḍatu al-Sundusiyya fī asmā al-ḥusnā al-Idrīsiyya al-Suhrawardiyya; Shāb al-Dīn Yaḥya b. Ḥabash al-Suhrawardī, Çihil-nām. Among these, the most famous is the work called Asmā al-Idrīsiyyā, written by Suhrawardī. Here, in addition to the asmā al-ḥusnā (forty names), prayers, prayers, conquests, their meanings, and the merits of reading them are explained. The book is written in Arabic. Many copies of this work have been identi-fied. Here are a few of these: Sulaymāniyya Hagia Sophia, K. 1870; Sulaymāniyya, Hagia Sophia, 377; Bāyazıd State Library 1314; National Library A005133-03 23b-33a; Adana Public Library 140; National Library, 06 Mil Yz A 9084/6.The works describing Asmā al-Idrīsiyya were written as prose. The work examined in this study was written as a manuscript. Çihil-nām-ı Manẓūm is distinguished from the others in this respect. Another point that makes the study important is the fact that Çihil-nām-ı Manẓūm has a very old period, this is written in the fifteenth century. (shrink)

Even today, apologists for modernist and post-modernist architecture frequently appeal to what, following Sir Karl Popper, I will call historicist arguments. Such arguments have a particular poignancy when they are used to justify the replacement of some familiar part of an ancient city with some intentionally untraditional structure; as, for example, when a familiar nineteenth century block of offices in a prime city site is swept away to make room for something supposedly more fitting to the ‘new millennium’, a ‘twentieth (...) century contribution to monumental architecture’, a building ‘of substantial importance to the present age’. Similarly, those architects or consumers of architecture who fail to conform to whatever stylistic demands the age is held to demand are marginalized in many supposedly serious discussions of architecture, and made to feel out of place and out of time. (shrink)

This fully revised new edition re-establishes Paul Griffiths's survey as the definitive study of music since the Second World War. The disruptions of the war, and the struggles of the ensuing peace, were reflected in the music of the time: in Pierre Boulez's radical reforming of compositional technique and in John Cage's move into zen music, in Milton Babbitt's settling of the serial system and in Dmitry Shostakovich's unsettling symphonies, in Karlheinz Stockhausen's development of electronic music and in Luigi Nono's (...) pursuit of the universally human, in Iannis Xenakis's view of music as sounding mathematics and in Luciano Berio's consideration of it as language. The initiatives of these composers and their contemporaries opened prospects that have continued to unfold. This constant expansion of musical thinking since 1945 has left us with no single history of music. Paul Griffiths's study accordingly follows several different paths, showing how and why they converge and diverge. In addition to the composers mentioned above, others whose music is discussed include Steve Reich, Jean Barraque, Elliott Carter, Olivier Messiaen, Gyorgy Kurtag, Harrison Birtwistle, and Gyorgy Ligeti. Publication and recording details are given for the works of all these composers and many others. (shrink)

DEATH is one of the central themes of existentialist writing. This is to be expected since the focal point of all its reflection is human existence. Existentialism explores the innermost depths of experienced selfhood. Inevitably, the authentic self must face the problem of man’s origin and destiny or, in Heideggerian terms, the beginning and ending of his Being-in-the-world. Death is a profoundly human problem, inseparably bound up with the psychological and ontological structure of the human mode of being or Dasein.

An appropriate description for the Buddha's philosophy of persons within the frame of materialist philosophy of mind, prima facie, would understandably be a kind of reductionism, given that the Buddha reduced the self to nothing but a collection of impersonal and impermanent psychophysical elements. In this article, I argue that this view is only appropriate for understanding the self within conventional reality, as is the term used by Buddhists, and does not tackle the other half, namely, ultimate reality. I claim (...) that eliminative materialism provides a more accurate description of the Buddha's prescriptive practice, and although falling prey to the same problems that reductionism faces, creates a good basis for an alternative position of the Buddha as a Hard Eliminativist. (shrink)

These fifteen essays on Nietzsche's indebtedness to the Classical Tradition were composed by scholars in the fields of philosophy, theology, German and Classics. The essays roughly cover the following epochs: the age of the Fathers of the Western Church, medieval scholasticism, the Renaissance, the Enlightenment, Weimar Classicism, Romanticism and the several other intellectual trends and movements in the nineteenth century. Collection includes three essays comparing Nietzsche's perceptions of Plato, Aristotle, and Socrates with those (respectively) of Augustine, Aquinas, and Hamann. Three (...) essays treat Nietzsche's relationship to Goethe, Schiller, and Heine. Three deal with Nietzsche and French literature or thought, one explores possible parallels between Nietzsche and Dante, another the extent of his debt to Byron. Four contributions center on Nietzsche's view of tragedy, and an older study has been expanded to show the underlying harmony of Nietzsche's conception with that of the French classical tragedians. This book affirms and fulfills the need for serious scholarship by the student of Nietzsche unable to work in German, while presenting a readable cross-section of the work being done relating Nietzsche to the intellectual tradition from which he sprang. (shrink)

O'Brien, Roderick When we held the Woods Centenary Seminar in 1989, the local Naracoorte Herald gave us excellent publicity. I recall sitting with the editor, Richard Peake, as he was briefed by the great Sr Margaret Press, assisted by Fr Kevin Horsell, the parish priest of Bordertown who brought his scientific background, and by me. The editor asked the question: 'If Mary MacKillop is to be canonised, why not Woods?'.