Tüm dünyayı etkisi altına alan koronavirüs pandemisinin siyasi tutumlarla ilişkisini öğrenmek ve siyasetin kriz durumlarında halkın tutum ve davranışlarını yönlendirip yönlendirmediğini öğrenmek amacıyla 767 kişiyle çevrimiçi anket yapılmıştır. Yapılan nicel araştırma sonucunda, alınan önleyici tedbirlere uymanın, bu tedbirlerin yerinde oluşuna/haklılığına olan tutumun, aşı olma niyetinin ve aşının koruyuculuğuna olan inancın siyasi görüşlere göre farklılaştığı bulunmuştur. Ayrıca katılımcıların yapılan Covid-19 açıklamaları bakımından siyasi partilerine, parti temsilcilerinden daha çok güvendikleri, alınan önlem ve tedbirleri kısmen yerinde/haklı buldukları ve çok büyük çoğunluğun bu önlemlere (...) uyduğu görülmüştür. Araştırma sonucunda virüsün kökenine yönelik inançlar bakımından virüsün gerçek olduğuna inanıldığı, ortaya çıkış nedeni bakımından ise ülkelerin ekonomilerini kötüleştirmek ve dünya nüfusunu azaltmak için ortaya çıktığına inanıldığı görülmüştür. Araştırmadan çıkan bir başka sonuç ise katılımcıların televizyon, dergi ve gazetelerin ideolojik nedenlerle ve siyasi yanlılıklarına bağlı olarak virüs haberlerini halka farklı yansıttığını düşündükleridir. Sosyal medyadaki haberlerin ise yanıltıcı, yanlış olduğu görüşündelerdir. Bu çalışma sonucunda salgın hastalık, afet, savaş, ekonomik krizler gibi olağanüstü durumlarda siyasetin, siyasi görüşlerin dikkate alınmasının hem krizin üstesinden gelmede hem de toplumun tüm üyelerini kapsamada önemli bir rol oynayacağı vurgulanmaktadır. (shrink)

Distinction of ‘awām- khawāṣ (the ordinary and the elite) is a general distinction in philosophical literature that shows the difference of people in their level of understanding the truth. It is possible to take this distinction back to Plato in Ancient Greek philosophy. Plato's hesitation in expressing his philosophical thoughts in written form, and Aristotle's use of obscure expressions and symbols in his works against the possibility of reaching those who are not competent, is a result of the distinction between (...) ‘awām-khawāṣ. This distinction was covered in Islamic thought by associating it with the three addressing styles mentioned in the Quran and the fact that the prophet was proclaiming the message according to these addressing styles. The purpose of this study is to reveal how the truth should be conveyed to people of all levels through the evaluations of the Islamic philosophers and thinkers on the distinction between ‘awām and khawāṣ. In the study it will be attempted to find answers to the questions of what are the reasons leading the Islamic philosophers and thinkers to make the distinction between ‘awām and khawāṣ, what arguments they used to explained the necessity of this distinction and why is the distinction between ‘awām and khawāṣ so important. Firstly, the lexical and terminological meanings of the concepts of ‘awām and khawāṣ are introduced. The ‘awām, which is used to express the public, ordinary people, and the lower layer of the society, is a term that qualifies the ignorant society, who has adopted a system of imitation-based life and belief cannot understand the truth of life. Khawāṣ, who are defined as the elite, the prominent, who represents the intellectual group and strives to grasp the truth, base their life and belief on knowledge and attain a higher level of awareness. After the literal and terminological meanings, it has been proceeded to the historical background of this distinction. Then the views of Islamic philosophers and thinkers who directly point to this distinction in this regard have been examined by referring to their main works. These are al-Fārābī, Ikhvān-Ṣafāʾ, Ibn Sinā, Rāghıb al-Iṣfahānī, Ghazālī, Ibn Tufayl, Ibn Rūshd, Ibn'ūn-Nefīs. For instance, al-Fārābī makes a clear distinction between ‘awām and khawāṣ in his works on political philosophy. He addresses this distinction by stating that the virtuous city is divided into two groups, the difference is in the methods used by these group to grasp the truth, and that they can achieve happiness in different ways. Stating that people are made up of different groups, Ikhvān-Ṣafāʾ goes to the distinction of ‘awām- khawāṣ and classifies the sciences accordingly. In addition, Ikhvān-Ṣafāʾ say that the prophets pay attention to the mentioned distinction while communicating the message of Allah to people. Ikhvān-Ṣafāʾ have related this distinction to the distinction between exoteric and esoteric. The understanding of prophethood and eschatology of Ibn Sinā shows ‘awām-khawāṣ distinction very clearly, too. According to him the truth should be conveyed gradually. Ghazālī claims that the ‘awām should not demand the sciences that are not suitable for their cognitive level and that they should leave them to competent people. In Islamic thought the dominant idea is that both wisdom and religion are presented in exo-teric and esoteric knowledge and that the learning of the esoteric way is only necessary for the khawāṣ. The aim of the ‘awām-khawāṣ distinction is to prevent misunderstanding that would arise when the knowledge would be conveyed to wrong people and thus to prevent the loss of truth by those who are not competent. The majority of Islamic thinkers call ‘awām as people of imagination, and khawāṣ as people of thought. They think that the methods of thinking and imagining should be taken into account when explaining the religious and philosophical truths. They have also emphasized the perfection of the prophetic style of addressing society. The symbols and metaphors that the prophets used to express religious truths or the metaphors and symbolic stories that are preferred by philosophers to tell some truths can be seen as a product of the distinction between ‘awām and khawāṣ. As it can be seen in the example of Ḥay bin Ya-qẓān, explaining the truth clearly to ‘awām may cause them to deviate from the right way. For this reason, it is necessary to tell the truth to people according to their level of understanding. It is possible to say that the ideas of Islamic thinkers about this distinction still remain important to-day, due to the fact that people have different dispositions and their level of understanding is not the same despite a change in time and place. Therefore, the disadvantage as pointed out by the Islamic thinkers is that the attempt to convey the truth to people may not be able to reach its exact purpose by ignoring this distinction. (shrink)

Kur’ân’daki belâgat yönleri sınırsızdır. Bununla birlikte âlimler tarafından bunların ortaya çıkarılması istenmiştir. Bu yönlerden biri de belâgatte itnâbın bir çeşidi olan i‘tirâz cümlesidir. İ‘tirâzın Türkçedeki karşılığı ara cümledir. Fakat bunun iki dildeki kullanılma amaçları farklıdır. Bu çalışma, Arap dilinde i‘tirâz cümlesinin kelamda bulunabileceği yerleri konu edinmektedir. Bu yüzden ara cümle yerine itirâz kavramının kullanılması tercih edilmiştir. Bu bağlamda öncelikle i‘tirâz kavramının sözlük, terim anlamı anlatılmış ve bu tanımın değerlendirilmesi yapılmıştır. Daha sonra klasik nahiv kitaplarından i‘tirâz cümlesinin kelamda bulunabileceği yerler tesbit (...) edilmiş, daha çok nahiv açısından hangi ögeler arasında olduğu değerlendirilmeye çalışılmış, şiir ve ayet bağlamında i‘tirâzın yansıması ele alınmaya gayret edilmiştir. Ayrıca gerek ayetlerin açıklanmasında gerek i‘tirâz olmasının tesbitinde meşhur tefsir kitaplarından da istifade edilmiş, tefsirlerde ayetteki cümlenin i‘tirâz olarak kabul edildiği, eğer i‘tirâz kabul edilmiyorsa neden edilmediği ifade edilmiştir. Şiirlerin anlamı ve ayetlerin meâlinde olabildiğinde itirâz cümlesinin yansıtılmasına özen gösterilmiştir. Konunun daha iyi anlaşılabilmesi için cümlelerdeki ögelerin i‘râb açısından ne olduğu da gerektiğinde belirtilmiştir. Çalışmada amaç, Arap dilinde i‘tirâz cümlesinin kelâmda bulunabileceği yerleri tespit etmek, hangi yerlerin az, hangilerinin de çok olduğunu, ayrıca belâgat olarak da hangi amaçlar için getirildiğini ortaya koymak ve bu cümlelerin kelamda kullanılmasının genel bir amacını ortaya koymaktır. Aynı şekilde ayetlerde bu cümlelerin var olmasının manaya nasıl bir fayda sağladığını göstermektir. Nahivde i‘tirâzın gerçekleşmesi için iki öge arasında bulunması gerekir. Belâgatte iki kelam arasında olması yeterli görülmektedir. Bu çalışma daha çok nahiv ile ilgili olan iki öge arasındaki i‘tirâzı kapsamaktadır. Bununla birlikte iki öge arasında kabul edebileceğimiz mana olarak birbirine bağlı iki kelam arasındaki i‘tirâzlara da değinilmiştir. Her çalışmanın kendisine ait bir öneminin olduğu muhakkaktır. Bu çalışma da yirmi kadar tefsirin incelenip Arap dilindeki i‘tirâz cümlelerini ortaya çıkarmayı amaçlaması açısından öneme sahiptir. Zira çalışma sonunda ayetlerdeki i‘tirâz cümleleri hakkında bilgi sahibi olunacağı gibi tefsirler ışığında bu cümleler hakkında bir öngörüye de sahip olunacaktır. Ayrıca i‘tirâz cümleleri âlimler tarafından bazen birinci ögenin devamı gibi kabul edilmekte, dolayısıyla i‘tirâz cümlesi kabul edilmemektedir. Bu da anlama büyük bir etki yapmaktadır. Zira i‘tirâz olduğunda birinci cümle ile i‘râb yönünden bağlantısı olmayacakken; birinci cümlenin ögesi kabul edildiğinde i‘râb olarak ona bağlı olduğu gibi anlam olarak da onun devamı olmakta ve i‘tirâz olma özelliğini kaybetmektedir. Dolayısıyla bazı ayetlerin anlamının değişmesini bu yönden ele alması açısından araştırmanın konusu ayrıca bir öneme sahiptir. (shrink)

Anachronism, which is defined as the conscious or unconscious neglect or falsification of the chronological relationship between any event, phenomenon, person, object, etc., is used in many fields, especially in literature, history and art. Although different classifications are made, anachronism can be considered in three parts as factual, linguistic and attitudinal. Although it has positive results according to its usage and purpose, anachronism, which has a negative perception in general, is also in question in the understanding and interpretation of the (...) verses. However, in this action, lack of sufficient knowledge about the concept of anachronism and the subject under investigation or subjective approaches lead to erroneous anachronistic evaluations. One of the areas where these evaluations are frequently seen is scientific interpretation. In this study, the definition of anachronism, its historical process, types and usage patterns are explained and evaluated with examples of factual, linguistic and attitudinal anachronisms seen in the understanding of scientific tafsir. (shrink)

Sociability is essential for modern robots to increase their acceptability in human environments. Traditional techniques use manually engineered utility functions inspired by observing pedestrian behaviors to achieve social navigation. However, social aspects of navigation are diverse, changing across different types of environments, societies, and population densities, making it unrealistic to use hand-crafted techniques in each domain. This paper presents a data-driven navigation architecture that uses state-of-the-art neural architectures, namely Conditional Neural Processes, to learn global and local controllers of the mobile (...) robot from observations. Additionally, we leverage a state-of-the-art, deep prediction mechanism to detect situations not similar to the trained ones, where reactive controllers step in to ensure safe navigation. Our results demonstrate that the proposed framework can successfully carry out navigation tasks regarding social norms in the data. Further, we showed that our system produces fewer personal-zone violations, causing less discomfort. (shrink)

Ayetler, ele aldıkları konular itibariyle geniş bir konu yelpazesine sahiptir. Bu konuları ise bazen doğrudan ve yoruma gerek bırakmayacak şekilde bazen de bu netlikte olmadan ortaya koyarlar. Bu durum, ayetle muhatap olan kişinin metni doğru anlamasında belli bir yöntem ve birikime sahip olmasını gerekli kılar. Bu ise muhatabın metni anlama ve yorumlamasında, sahip olduğu bakış açısının etkisini baskın hale getirir. Bu bağlamda ahkâm ayetlerine bakıldığında onların sınırlı ve bazı alanları düzenleyici oldukları görülür. Ayrıca içerdikleri ahkâma dair de çoğu kez farklı (...) yorumlanabilecek bir üslûba sahiptirler. Bu durum, onları anlamaya çalışan fukaha için bir taraftan geniş bir yorum sahası açarken diğer taraftan yapılan yorumda hesabı verilebilirlik unsurunu öne çıkartır. Bu zeminde ahkâma dair ayetler, fakihler tarafından çeşitli yorumlara tabi tutulmuştur. Ayetlerden hüküm çıkarmaya çalışan bu ilim adamları, çeşitli etkenler altında bu ameliyeyi gerçekleştirmişlerdir. Bu etkenlerden bir tanesi de takip edilen amelî mezheptir. Bu makale, ahkâm tefsirlerinin ilklerine sahip olan, bununla birlikte farklı fıkhî mezheplere tabi bulunan üç fakih-müfessir üzerinden meselenin bu veçhesine eğilmektedir. Bu sayede mevcut etkinin varlığı, ne boyutta olduğu gibi hususlarda bir fikir elde edilebilecektir. (shrink)

Summary In the attempt to understand science, definition is not much of a help. Due to the ever growing complexity of science, no unique and universally valid set of defining criteria is available. Hence, certain distinctions are resorted to: science is both a body of tested knowledge and a method of inquiry. The latter, in turn, consists of two phases: discovery and confirmation. The writer argues that it is mainly in respect of its method that science can best be characterized (...) and distinguished from other types of inquiry. (shrink)

Background: The quality of care in maternity facilities significantly influences women’s autonomy and their right to make decisions about their bodies. Obstetric violence, a form of gender-based violence during childbirth, poses serious threats to women’s rights and health worldwide. Aim: The research aimed to examine women’s experiences and perceptions of obstetric violence using the micro-level constructivist grounded theory strategies of Mena-Tudela et al. (2023). Research design and methods: This study used a phenomenological qualitative research design. Data were collected from 17 (...) eligible women using a Participant Information Form and a Semi-Structured Interview Form, applying maximum variation sampling to ensure a wide range of sociodemographic characteristics and diverse views and experiences. The data were analyzed using the seven-step phenomenological analysis method. Participants and research context: A total of 17 women who had vaginal labor at least 6 months ago were interviewed. Ethical considerations: The study was approved by the University Ethics Board for Non-Interventional Clinical Studies. Ethical considerations were closely aligned with the principles of respecting women’s rights, ensuring that participants’ autonomy and consent were central throughout the research process. Results: Five themes and 13 subthemes were extracted from the data analysis, including “Ignoring women in care,” “The commodification of women,” “Are the healthcare professionals the only authority?”, “Ineffective childbirth management and its effects on women’s health-seeking behavior,” and “Types of obstetric violence.” Conclusions: This study underscores the urgent need to address obstetric violence, recognizing its detrimental impact on women’s rights, and well-being during childbirth. Protecting women’s rights by prioritizing individual-centered care, informed consent, and respectful treatment is essential to uphold ethical standards and ensure dignified childbirth experiences for all women. (shrink)

Blaise Pascal (1623-1662), 39 yıllık kısa olarak nitelendirebileceğimiz yaşamında çoğu insanın iki yaşamda başarmayı umabileceğinden fazlasını başardı. Yaşadığı mistik bir deneyimden sonra, psikoloji ve din üzerine düşüncelerini topladı, ancak bu düşüncelerini bir kitap haline getiremeden öldü. Onun Düşünceler adlı eseri yalnızca Hristiyan dinine yeni bakış açıları getirmekle kalmadı, aynı zamanda Fransız edebiyatının en iyileri arasında değerlendirildi. Düşünceler’in ana stratejilerinden biri, bir yanda Montaigne, diğer yanda Epiktetos’un kişiselleştirdiği çelişkili şüphecilik ve stoacılık felsefelerini kullanarak, inanmayan kişiyi Tanrı’ya, imana götürecek bir çaresizlik ve (...) kafa karışıklığına sürüklemekti. Dolayısıyla Düşünceler’in bir kısmı şüpheci bir niteliği kendinde bulundururken, bir kısmı da dogmacı stoacılığın ruhuna sahiptir. Aslında Pascal her iki ucu da bağdaştırmaya çalışır. Bunu aklı küçümseyip akılcı felsefeyi kınarken, inancı yüceltip ve kalbin, aklın bilmediği sebeplere sahip olduğunu belirterek yapar. O, eserlerinde insanı ve insanın dünyadaki durumunu, entelektüel tarihteki yerini ve kültür ve eğitim anlayışlarını, insanın Tanrı ile ilişkisi ışığında insan doğasına ilişkin görüşünün daha da geliştirilmesini ve ünlü bahis teorisi ve kalbe dair içgörülerini açıklamaya çalışır. Dünyadaki varlığını düşünmesi ve ona karşı doğru bir tavra sahip olması her kişinin yaşamının merkezinde bulunan bir durumdur. Makalemizde Pascal'ın insanın inanması ve acizliğinin nasıl paradoksal bir nitelikte olduğunu, insanın özgürlüğünü nasıl elinden alıp değersizleştildiğini sunmaya çalışacağız. (shrink)

In Arendt’s political theory the concept of civil society is often read as an extension of her concept of the social and is therefore dismissed as irrelevant to her political vision. This view leaves Arendtian theory in an exclusivist position with regard to contemporary political contexts and experiences. My aim in this essay is to address this problem by discussing the relationship of Arendtian theory and the concept of civil society in the context of contemporary political experience. This calls for (...) not only a particular reading of the social in Arendt but, more importantly, for a joint reading of Arendt’s concept of the council state and civil society. Here, civil society is defined as the associations institutionalized by the voluntary engagement of active citizens, which definition, I argue, is compatible with Arendt’s concept of politics as action, plurality, and participation. (shrink)

This study aims to focus on the eight chapter of first article of Avicenna al-Shifā: Metaphysics. The necessity of the study on the sophists in the aforementioned chapter in terms of metaphysics, the mental background, the method used here and the reasons for this preferred method formed the general scope of the study. In the history of philosophy, leading philosophers such as Plato, Arsitotle and Avicenna had to answer the claims of the sophists by examining them, and especially the last (...) two philosophers' examination of these claims in the most advanced field of philosophy, such as metaphysics, shows the importance given to the subject. I have also made some references to the contact between the views in Aristotle’s Metaphysics book which deal with similar problems with the problems Avicenna examines here. In the article, I tried to highlight the connection that Ibn Sînâ established between the mind and the mind in order to make the analysis and analysis required by the method followed. I aimed to show that the mind is in a contradictory position to the claims of the sophists, by stating that the main determinant in the propositions about existence is not the mind but the external. I aims to explain that outside manifests itself in the mind by actualizing it, and there for, the rules known as basic proportions of the mind or logic are actually and primarily the principle of the existence. (shrink)

How do people learn multisensory, or amodal, representations, and what consequences do these representations have for perceptual performance? We address this question by performing a rational analysis of the problem of learning multisensory representations. This analysis makes use of a Bayesian nonparametric model that acquires latent multisensory features that optimally explain the unisensory features arising in individual sensory modalities. The model qualitatively accounts for several important aspects of multisensory perception: (a) it integrates information from multiple sensory sources in such a (...) way that it leads to superior performances in, for example, categorization tasks; (b) its performances suggest that multisensory training leads to better learning than unisensory training, even when testing is conducted in unisensory conditions; (c) its multisensory representations are modality invariant; and (d) it predicts ‘‘missing” sensory representations in modalities when the input to those modalities is absent. Our rational analysis indicates that all of these aspects emerge as part of the optimal solution to the problem of learning to represent complex multisensory environments. (shrink)

Background: Moral distress is a common problem among professionals working in the field of healthcare. Moral distress is the distress experienced by a professional when he or she cannot fulfill the correct action due to several obstacles, although he or she is aware of what it is. The level of moral distress experienced by nurses working in intensive care units varies from one country/culture/institution to another. However, in Turkey, there is neither a measurement tool used to assess moral distress suffered (...) by nurses nor a study conducted on the issue. Aim/objective: The study aims to (a) validate the Turkish version of the Moral Distress Scale–Revised to be used in intensive care units and to examine the validity and reliability of the Turkish version of the scale, and (b) explore Turkish intensive care nurses’ moral distress level. Method: The sample of this methodological, descriptive, and cross-sectional design study comprises 200 nurses working in the intensive care units of internal medicine and surgical departments of four hospitals in three cities in Turkey. The data were collected with the Socio-Demographic Characteristics Form and The Turkish Version of Moral Distress Scale–Revised. Ethical considerations: The study proposal was approved by the ethics committee of the Faculty of Medicine, Cumhuriyet University. All participating nurses provided informed consent and were assured of data confidentiality. Results: In parallel with the original scale, Turkish version of Moral Distress Scale–Revised consists of 21 items, and shows a one-factor structure. It was determined that the moral distress total and item mean scores of the nurses participating in the study were 70.81 ± 48.23 and 3.36 ± 4.50, respectively. Conclusion: Turkish version of Moral Distress Scale–Revised can be used as a reliable and valid measurement tool for the evaluation of moral distress experienced by nurses working in intensive care units in Turkey. In line with our findings, it can be said that nurses suffered low level of moral distress. However, factors which caused the nurses in our study to experience higher levels of moral distress are inadequate communication within the team, working with professionals they considered as incompetent, and futile care. (shrink)

The term `mobbing' is defined as antagonistic behaviors with unethical communication directed systematically at one individual by one or more individuals in the workplace. This cross-sectional and descriptive study was conducted for the purpose of determining the mobbing behaviors encountered by nursing school teaching staff in Turkey, its effect on them, and their responses to them. A large percentage (91%) of the nursing school employees who participated in this study reported that they had encountered mobbing behaviors in the institution where (...) they work and 17% that they had been directly exposed to mobbing in the workplace. The academic staff who had been exposed to mobbing behaviors experienced various physiological, emotional and social reactions. They frequently `worked harder and [were] more organized' and `worked very carefully to avoid criticism' to escape from mobbing. In addition, 9% of the participants stated that they `thought about suicide occasionally'. (shrink)

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