This article confronts the challenges and opportunities presented by medical-legal partnerships (MLPs) representing families impacted by the family regulation system. Based on the authors’ experience developing a collaboration between a medical-legal partnership, interdisciplinary law school clinic and nurse home visiting program focused on clients impacted by the family regulation system, the article challenges traditional conceptions of the MLP model and proposes an expanded vision for MLPs to address systemic injustice and improve outcomes for families.

Osmanlı’da Huzur Dersleri Ramazan ayında, padişahın riyasetinde belirli plan ve program çerçevesinde yapılan tefsir dersleridir. Bu dersler, III. Mustafa zamanında h. 1172/m. 1759 yılında resmiyet kazanmış ve hilafetin ilgasına kadar devam etmiştir. İslam ilim geleneğinde Huzur Dersleri; muhâkemât, muhâdarât ve mecâlîs gibi ilmi toplantılarla benzerlik göstermektedir. Bu dersler, ümera ile ulemanın ilmi meclislerde bir araya gelmesine zemin hazırlamıştır. Dönemin önde gelen ilim adamları, mukarrir (dersi sunan) ve muhatap (müzakereci) olarak bu derslerde görev almıştır. Bu toplantılara padişahlar; dinleyici, müzakereci ve yönetici (...) olarak katılmıştır. Derslerin ana konusunu Kur’an âyetleri oluşturmaktadır. Derslerde takririn ardından müzakere heyeti, mukarrire sorular yönelterek soru-cevap usulüyle değerlendirmelerde bulunmuşlardır. Huzur Dersleri, Kur’an âyetlerinin yorumlanması ve müzakere edilmesi açısından tefsir ilminin bir konusudur. Bununla beraber Huzur Dersleri, tefsir ilminden başka; tarih, edebiyat ve din eğitimi gibi disiplinlere de konu edilmiştir. Alan yazındaki araştırmalar, Mardin’in Huzur Dersleri eseri bağlamında gerçekleştirilmiştir. Fakat, Mardin’in eserinde bazı mukarrirlerin sağlık, vefat ve sair gerekçelerle derslerini icra edemediği gibi bilgilerle takrir heyetinde yapılan değişikliklere işaret edilmediği belirlenmiştir. Bu sebeple Huzur Dersleri, Mardin’in eserinin yanında; Meşihat-ı İslâmiye Sicill-i Ahvâl defterleri, Devlet Arşivleri, ders davetiyeleri, dönemin gazete-dergileri ve sair evraklar dik-kate alınarak daha kapsamlı bir şekilde ele alınmalıdır. Çalışmada, bu kaynaklar incelenerek mukarrirlerin hangi padişah döneminde kaçıncı âyeti takrir ettiklerine dair veriler çok yönlü soruşturulmuş, ihtilaflı gözüken bilgiler elenmiştir. Takrir edilen âyet(ler)in tespit edilemediği Huzur Dersleri ise dikkate alınmamıştır. Araştırmada, Huzur Dersleri’nde; hangi padişah döneminde, kaçıncı âyetin, kim tarafından takrir edildiği incelenerek Huzur Dersleri kronolojisi oluşturulmuştur. (shrink)

The current study examined youths’ and their parents’ perceptions concerning participation in an investigation of spontaneous and induced pain during recovery from laparoscopic appendectomy. Youth and their parents independently completed surveys about their study participation. On a scale from 0 to 10, both parents and youth rated their experience as positive. Among youth, experience ratings did not differ by pain severity and survey responses did not differ by age. Most youth reported that they would tell another youth to participate. Ethical (...) issues regarding instigation of pain in youth for research purposes are examined. (shrink)

Peak alpha frequency is known to vary not just between individuals, but also within an individual over time. While variance in this metric between individuals has been tied to working memory performance, less understood are how short timescale modulations of peak alpha frequency during task performance may facilitate behavior. This gap in understanding may be bridged by consideration of a key difference between individuals: sex. Inconsistent findings in the literature regarding the relationship between peak alpha frequency and cognitive performance, as (...) well as known sex-related-differences in peak alpha frequency and its modulation motivated our hypothesis that cognitive and neural processes underlying working memory—modulation of peak alpha frequency in particular—may differ based upon sex. Targeting sex as a predictive factor, we analyzed the EEG data of participants recorded while they performed four versions of a visual spatial working memory task. A significant difference between groups was present: females modulated peak alpha frequency more than males. Task performance did not differ by sex, yet a relationship between accuracy and peak alpha frequency was present in males, but not in females. These findings highlight the importance of considering sex as a factor in the study of oscillatory activity, particularly to further understanding of the neural mechanisms that underlie working memory. (shrink)

Chemokines (chemotactic cytokines) drive and direct leukocyte traffic. New evidence suggests that the unusual CCR6/CCL20 chemokine receptor/ligand axis provides key homing signals for recently identified cells of the adaptive immune system, recruiting both pro‐inflammatory and suppressive T cell subsets. Thus CCR6 and CCL20 have been recently implicated in various human pathologies, particularly in autoimmune disease. These studies have revealed that targeting CCR6/CCL20 can enhance or inhibit autoimmune disease depending on the cellular basis of pathogenesis and the cell subtype most affected (...) through different CCR6/CCL20 manipulations. Here, we discuss the significance of this chemokine receptor/ligand axis in immune and inflammatory functions, consider the potential for targeting CCR6/CCL20 in human autoimmunity and propose that the shared evolutionary origins of pro‐inflammatory and regulatory T cells may contribute to the reason why both immune activation and regulation might be controlled through the same chemokine pathway. (shrink)

Bu makale, Râgıb el-Isfahânî’nin hayatı, kisiligi, mezhebî mensubiyeti ve çok yönlü bilimselligi konularını ihtiva eden birinci makalemizin mütemmimi olarak tasarlanmıstır. Burada öncelikle Râgıb el-Isfahânî’nin, yetkin oldugu bilimsel alanlar basta olmak üzere, yazma ve matbu eserleriyle tüm ilmî mirası tanıtılacaktır. "kinci olarak da bu eserler üzerinde yapılan -ulasabildigimiz- bütün çalısmalar ele alınacaktır. Maksadımız, bir taraftan Râgıb’ın ilmî mirasını yazmasıyla matbusuyla ortaya koymak; kendisine nispet edilen eserlerin ona ait olup olmadıgını tespite çalısmak; öte yandan da üzerine yapılan çalısmaları serdetmek suretiyle Râgıb’ın hak (...) ettigi ileri akademik ilgiyi artırmaktır. (shrink)

We estimate that 208,000 deep brain stimulation (DBS) devices have been implanted to address neurological and neuropsychiatric disorders worldwide. DBS Think Tank presenters pooled data and determined that DBS expanded in its scope and has been applied to multiple brain disorders in an effort to modulate neural circuitry. The DBS Think Tank was founded in 2012 providing a space where clinicians, engineers, researchers from industry and academia discuss current and emerging DBS technologies and logistical and ethical issues facing the field. (...) The emphasis is on cutting edge research and collaboration aimed to advance the DBS field. The Eighth Annual DBS Think Tank was held virtually on September 1 and 2, 2020 (Zoom Video Communications) due to restrictions related to the COVID-19 pandemic. The meeting focused on advances in: (1) optogenetics as a tool for comprehending neurobiology of diseases and on optogenetically-inspired DBS, (2) cutting edge of emerging DBS technologies, (3) ethical issues affecting DBS research and access to care, (4) neuromodulatory approaches for depression, (5) advancing novel hardware, software and imaging methodologies, (6) use of neurophysiological signals in adaptive neurostimulation, and (7) use of more advanced technologies to improve DBS clinical outcomes. There were 178 attendees who participated in a DBS Think Tank survey, which revealed the expansion of DBS into several indications such as obesity, post-traumatic stress disorder, addiction and Alzheimer’s disease. This proceedings summarizes the advances discussed at the Eighth Annual DBS Think Tank. (shrink)

This article is the lead piece in a special report that presents the results of a bioethical investigation into chimeric research, which involves the insertion of human cells into nonhuman animals and nonhuman animal embryos, including into their brains. Rapid scientific developments in this field may advance knowledge and could lead to new therapies for humans. They also reveal the conceptual, ethical, and procedural limitations of existing ethics guidance for human‐nonhuman chimeric research. Led by bioethics researchers working closely with an (...) interdisciplinary work group, the investigation focused on generating conceptual clarity and identifying improvements to governance approaches, with the goal of helping scholars, funders, scientists, institutional leaders, and oversight bodies (embryonic stem cell research oversight [ESCRO] committees and institutional animal care and use committees [IACUCs]) deliver principled and trustworthy oversight of this area of science. The article, which focuses on human‐nonhuman animal chimeric research that is stem cell based, identifies key ethical issues in and offers ten recommendations regarding the ethics and oversight of this research. Turning from bioethics’ previous focus on human‐centered questions about the ethics of “humanization” and this research's potential impact on concepts like human dignity, this article emphasizes the importance of nonhuman animal welfare concerns in chimeric research and argues for less‐siloed governance and oversight and more‐comprehensive public communication. (shrink)

This article examines the siginifcant role that Romeplayed in the life of Ivan Sergeevich Turgenev. The author researches the “Roman” preferences of young Turgenev, who specialized in ancient literature and philosophy in Moscow, St. Petersburgand Berlin. Special attention is paid to the circumstances of 21-years-old Turgenev’s stay in the Eternal City in February–April 1840 and his relationship with members of Khovrins’ salon in Rome, espesially with the eldest daughter of Khovrin, Alexandra Nikolaevna, in marriage Bakhmeteva, whо became later a wellknown (...) writer on religious and philosophical topics. The author substantiates the version that it was young “Sashenka” Khovrina who became the prototype of Lisa Kalitina in the novel Home of the Gentry, started in Rome at the end of 1857. The author studies the “Italian traces” in the literary work of Turgenev: in early romantic poem Steno, poem Venus of Medicis, novel On the Eve, etc. The author notes that the “civilizational” contrasts between the “North” and the “South”, abundantly scattered in the works of young Turgenev, suggest that in his work has found a kind of continuation of the tradition of the “Russian Northernship,” deriving in Russian literature from G.R. Derzhavin, N.M. Karamzin, Prince P.A. Vyazemsky. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:Shaping Public Theology: Selections from the Writings of Max L. Stackhouse ed. by Scott R. Paeth, E. Harold Breitenberg Jr., and Hak Joon LeeKara N. SladeShaping Public Theology: Selections from the Writings of Max L. Stackhouse Edited by Scott R. Paeth, E. Harold Breitenberg Jr., and Hak Joon Lee grand rapids, mi: eerdmans, 2014. 392 pp. $40.00Shaping Public Theology is the second major collection of essays focused on (...) the work of Max Stackhouse to appear since his retirement from Princeton Theological Seminary, where he served as the Rimmer and Ruth de Vries Professor of Reformed Theology and Public Life. The first, Public Theology for a Global Society, was a Festschrift composed of short pieces by his former students and colleagues, edited by Deirdre King Hainsworth and Scott R. Paeth. Shaping Public Theology, which is also edited by Paeth along with E. Harold Breitenberg Jr. and Hak Joon Lee, is a helpfully representative compilation of Stack-house’s own writing across the span of his long and prolific career. As such, it demonstrates both the generous aspirations and the significant limitations of “public theology” as Stackhouse envisioned it, as a theologically informed discourse that should be equally accessible to Christians, people of other faiths, and people of no faith or religious background. [End Page 213]The first of the book’s three sections, “Interpreting the Tradition of Public Theology,” places Stackhouse in conversation with other figures in Christian theology and ethics, both past and present. These essays locate him firmly within the strand of Christian thought inhabited by Ernst Troeltsch, Walter Rauschenbusch, and Paul Tillich, and they also reflect his significant and ongoing disagreements with some of his contemporaries, including Alasdair MacIntyre and Stanley Hauerwas. The second section, “Developing a Method for Public Theology,” provides a useful summary of Stackhouse’s distinctive theological method, defining public theology and its relationship to individuals, communities, institutions, and states. The third and final section, “Constructing a Global Public Theology,” turns to one of the major focal points of Stackhouse’s work, examining the role of public theology in the context of globalization. The text concludes with a brief summary contributed by the editors, a response from Stackhouse describing both how his thought has changed over the years and the gaps that he perceives in his work, and a comprehensive bibliography.As a collection, Shaping Public Theology provides the reader with a broad overview of the predominant themes in Stackhouse’s work. The essays demonstrate his abiding concern for an apologetic and universal framework for Christian ethics as well as his emphasis on the covenantal basis for that framework. Stackhouse’s affinity for both the Reformed tradition and the ideals of the Social Gospel movement are also evident throughout the text. In addition many of the essays reflect his ongoing engagement with the theme of “the global” and with globalization not only as a locus of critique but also as the vehicle for “the prospect of a world-comprehending culture, with a new recognition of certain common moral standards” (162).Whether these ideas are theologically helpful, however, is a matter of long-standing disagreement that will not be resolved in the limited space of this review. By treating the covenant between the Triune God and Israel as merely one instance of a “universal moral law,” and by moving from that particular to the universal through the doctrine of the Trinity, Stackhouse participates in a significant—and significantly problematic—strain of thought within the Christian imaginary (67). While he may reject the particularity espoused by George Lindbeck, Hauerwas, et al., he remains grounded within his own particularity with its own decidedly fraught history: that of the modern, progressive, Western civilizing project. As a work of moral theology, this text does have significant limitations. However, as a document of the history of Christian ethics of the twentieth century, Shaping Public Theology is a useful addition to the literature, both for research and for teaching purposes. [End Page 214]Kara N. SladeDuke UniversityCopyright © 2015 Society of Christian Ethics... (shrink)

Ensuring well-being ahead of positive psychology aims at the treatment of individuals with psychological problems. Positive psychology contributes to the improvement of traumatic processes. But there is more to the field of study of positive psychology than that. In studies in this field, it has become important for individuals to be empowered with their own internal resources and to feel good with their values. The aim of this study is to determine the relationships between the concepts of psychological well-being and (...) consent. The main purpose of the concept of psychological well-being is to support the individual with its own values in a psychologically healthy life. These values strengthen individuals and contribute to mental health by helping regulate people's cognition, emotions and behaviours. Religion is full of values for a happy and peaceful life for the believers. Religious values have the potential to empower people, enhance their cognition, and provide psychological well-being. The concept of consent is contained many meanings such as; Accepting the result after making an effort to get what they want in life, being resilience against negative life events, being hopeful, being satisfied with the life he/she lives, to find inner peace, having good moral qualities and good morals. It has been determined that components such as acceptance of emotions arising from negative experiences, a meaningful life, life satisfaction, psychological resilience related to the concept of psychological well-being are included in the concept of consent among the religious concepts. In this paper, positive psychology and "consent", a religious concept, have been examined and suggested for positive psychology practices for individuals with faith in order to empower them with their own values. (shrink)

Huzur dersleri, Osmanlıda padişah huzurunda ulemanın yaptığı müzakereli bir toplantıdır. Bu derslerin kapsam ve sistematiği ile ilgili kısa bir tanıtım yaptıktan sonra tarih boyunca bu derslere katılan Erzurumlu âlimleri tespit ettik. O kişinin bu derslere muhatap olarak katıldığını ortaya koyduk. Bunların biyografileri ve girdikleri derslerle ilgili ayrıntıları saptadık.

Bu makale, Kur’an’ın ezeli olup olmadığı bağlamında sebeb-i nüzûl ilminin değerlendirilmesini konu edinmektedir. Çalışmada ayetlerin şekillenmesi noktasında sebeb-i nüzûl ilmine biçilen rolün, modern dönem düşünürlerinin Kur’an tasavvurlarına göre nasıl farklılaştığının tespit edilmesi amaçlanmaktadır. Çağdaş müelliflerden ezeli Kur’an tasavvurunu kabul etmeyenlere göre sebeb-i nüzûl terkibinde kullanılan sebep, şart anlamı ifade etmektedir ki, bu da, ayetin varlığının sebebe bağlı olması anlamına gelmektedir. Ezeli Kur’an tasavvuruna sahip olanlara göre ise sebep, vesile/bağıntı anlamında olduğundan sebep ile ayetin varlığı değil, sadece inişine vesile olunması kastedilmektedir. (...) Ayrıca Kur’an’ın ezeliliğini kabul edenlere göre Kur’an’ın vahyedilmeden önce tam ve nihai prototipi levh-i mahfûzda mevcut olduğundan, olay ile ayetin inişi ilahi irade tarafından bir denk düşürülme olarak yorumlanmaktadır. Diğer yandan bu tasavvura karşı çıkanlar, nüzul dönemindeki olaylar meydana gelmeden önce bunlardan bahseden ayetlerin varolmasının izah edilemeceğini düşünmektedir. Çünkü inişine sebep olan olaylardan önce ayetlerin varolduklarının kabulü, insan hürriyetini ortadan kaldırarak nüzul dönemini zorunlu tarihe dönüştürmektedir. (shrink)

Kur’ân meâllerinin çeviri tekniklerine uygun olarak hazırlanması, dil ve üslûbunun çağın diline uygun olması ve hitap ettiği kitleyi dikkate alması başarılı bir çeviri açısından önemlidir. Bundan daha önemlisi okurlara meâlin özellikleri hakkında teknik ve ön bilgiler sunan bir giriş kısmının hazırlanmasıdır. Çünkü bu konular mütercim tarafından meâlin bu kısmında ifade edilir. Ancak araştırmamız sonucunda meâllerin giriş kısımlarında belirtilen bu teorik bilgilerin muhtevası ve bunların ne ölçüde çeviriye yansıtıldığı konusunda bir çalışma yapılmadığını gördük. Bu makale, bazı meâllerden hareketle giriş kısımlarında zikredilen (...) konuları ve bunların ne ölçüde çeviride uygulandığını tespit etmeyi hedeflemektedir. (shrink)

Substance of the Upanishads in verse; with Satprasava Sanskrit commentary and Hindi commentary.

In this article, the effects of Internet use on the perception of loneliness of university students are investigated. The research sample consists of 202 university students studying medicine at Abant Izzet Baysal University. Demographic questions, “UCLA loneliness scale” and “ Internet Cognitive Status Scale (IBSQ)” were used in the study. The results of the questionnaires were transferred to SPSS and Mann Whitney U, Kruskal Wallis H and Spearman correlation analysis were performed. As a result of the analysis, it was observed (...) that men had a sense of solitude more than girls. It has been determined that internet use and the time allocated to the internet is more in men. In addition, the time allocated to the internet, economic situation, age, according to the variables lived in the perception of loneliness and problem with the use of Internet has been seen to be significantly different. According to the scores of the UCLA scale and the IBSQ scale, 92,1% of students have a mild and moderate sense of solitude and 7,9% have a dense sense of Solitude. 88.1% of students use normal and 11,9% problem-free internet. When the scores obtained from the scales were examined, it was found that the scores obtained from the UCLA scale (35.76±7.84) and the scores obtained from the IBD scale (97.14±31.83) were determined. In the correlation analysis, where the impact of Internet use on loneliness perception of the students was measured, it was concluded that there was a weak correlation (R=0.327 and p=0.000) and therefore the problem of Internet use affected loneliness perception even at a low level. (shrink)

Biography of Śr̲ī Śaṅkarācārya, a Hindu philosopher.

In _Ugly Freedoms_ Elisabeth R. Anker reckons with the complex legacy of freedom offered by liberal American democracy, outlining how the emphasis of individual liberty has always been entangled with white supremacy, settler colonialism, climate destruction, economic exploitation, and patriarchy. These “ugly freedoms” legitimate the right to exploit and subjugate others. At the same time, Anker locates an unexpected second type of ugly freedom in practices and situations often dismissed as demeaning, offensive, gross, and ineffectual but that provide sources of (...) emancipatory potential. She analyzes both types of ugly freedom at work in a number of texts and locations, from political theory, art, and film to food, toxic dumps, and multispecies interactions. Whether examining how Kara Walker’s sugar sculpture _A Subtlety, Or the Marvelous Sugar Baby_ reveals the importance of sugar plantations to liberal thought or how the impoverished neighborhoods in _The Wire_ blunt neoliberalism’s violence, Anker shifts our perspective of freedom by contesting its idealized expressions and expanding the visions for what freedom can look like, who can exercise it, and how to build a world free from domination. (shrink)

My Sapphire-hued Lord, My Beloved! Kulacēkara Ā̱lvār’s Perumāl Tirumo̱li. By Suganya Ananda-Kichenin. Collection Indologie, vol. 136. NETamil Series, vol. 2. Pondichéry: Ecole française d’extrême-Orient, 2018. Pp. xi + 604.

On the life of Nund-Rishi, Nund-Rishi, Muslim saint from Jammu and Kashmir and Kashmiri poet.

Essays on the philosophical ideas of Śaṅkarācārya.

In lieu of an abstract, here is a brief excerpt of the content:34 Feminist Studies 47, no. 1. © 2021 by Feminist Studies, Inc. James Bliss Defense, Redemption, Care: Black Feminist and Queer Studies Literary theory continues to be received by some as if it were an alien or antagonistic presence from whose leaden and reductive grasp it is imperative to keep literature protected. It is rare, however, that it is the literary, as such, that is being protected, rather than (...) a certain comfortable accommodation with it—not irreducible strangeness and surprise, but the security of knowing that one’s expectations will be fulfilled and one’s competence as a reader rewarded. The pleasures of accommodation and immediate assimilation are the first that theory asks us to forego—which may do as much to make it seem forbidding and “inhumane” as anything it actually proposes. —Elizabeth W. Bruss1 I. Theory Not for the first time, we find ourselves building new genres. Pursuing new writings. Not for the first time, the theoretical and the literary envelope, eclipse, and rearticulate one another. What’s more, the theoretical has been a mode of artistic practice for so long that every page is a palimpsest, a sedimentation of sedimentations of conceptual frames— swirled, spiraling genealogies. Fluent in invented tongues, in the idioms 1. Elizabeth W. Bruss, Beautiful Theories: The Spectacle of Discourse in Contemporary Criticism (Baltimore, MD: Johns Hopkins University Press, 1982), 483. 35 James Bliss Books Discussed in This Essay Black Feminism Reimagined: After Intersectionality. By Jennifer C. Nash. Durham, NC: Duke University Press, 2019. None Like Us: Blackness, Belonging, Aesthetic Life. By Stephen Best. Durham, NC: Duke University Press, 2018. Sensual Excess: Queer Femininity and Brown Jouissance. By Amber Jamilla Musser. New York: NYU Press, 2018. Queer Times, Black Futures. By Kara Keeling. New York: NYU Press, 2019. of invention, in the fluid looseness of disintegrated discourses, our works turn singular. The monograph as signature. The page promises to freeze the text, the object, the artwork, the lifeworld, the performance, and in that stillness to teach us its movements. New moves, secret passageways, lines of escape and gaps in the walls of institutions that die, dissolve, and ossify around and inside us. And here we are. The permanent apocalypse that racial capitalism has been for most life has reached the quadrangles of the college campus. What are we even doing anymore? In the great and dreadful remaking of higher education, as students face permanent indebtedness as the cost of entry into a world without work, what is the ethical impetus for our researches and the systems within which we publish? What are the ethics of critical cultural studies in a debt mine? By what arithmetic do we benefit the students we teach to “steal from the university ” when the university is so much more adroit at stealing from them (and us)? At the same time that the contours of our professional lives are, apparently, unraveling, we find ourselves in (another) new renaissance in Black studies and Black study. We find ourselves within (another) new moment of textual production around the trio of race/gender/sexuality— that is, around Blackness or around Black feminism. 36 James Bliss Or, Black invention—where the Black female, femme, feminine, and maternal operate as synecdochic figures for a species of poiēsis.2 In the 1980s, Jacques Derrida wryly called California the “state of theory” as a function of its tectonic instability.3 In the 2010s, Blackness became the state of theory as a function of its coincidence of death and life, ending and beginning, absence and excess, apocalypse and invention. Blackness, in this instance, is as material as it is metaphor, a projection of meaning across both the great ephemeral skin and the body as flesh. This piece emerges from a sense of the necessity and the hazards of an intellectual history of a moment during which, to take a suggestive phrase from Jared Sexton, “Blackness is theory itself, anti-blackness the resistance to theory.”4 But already language presents an issue. What is the relationship between Sexton’s “theory” and the “theory” found in the epigraph from Elizabeth Bruss? Or, between Sexton’s “theory” and Lewis R. Gordon’s “theory,” as Sexton borrows from Gordon’s “Theory in... (shrink)

The book is an introduction to key concepts of Indian Philosophy, seen from the perspective of the influential school of Pr?bh?kara M?m??s? (flourished from the 7th until the 20th c. AD). It includes the edition and translation of R?m?nuj?c?rya's ??straprameyapariccheda.

Günümüzde eğitim, rotasını kimi zaman çeşitli türden izm’lerin, ideolojilerin, kültürel veya ahlaki normların, kimi zaman ise ulusal ya da bireysel çıkarların belirlediği, “her şey gider” anlayışından hareket eden, içi tıklım tıklım yolcularla dolu bir trene benzemektedir. Ancak dur durak bilmeksizin yol alan, hangi istasyonda duracağı da belli olmayan bu tren, yolcularına, kendilerini, diğer insanları, dünyayı ve hayatı, insan olmanın değerinin bilgisine açılan bir pencereden değil, rotasını belirleyenin istediği ve seçtiği pencereden göstermekte, onları her geçen gün insanın olmanın ne demek olduğundan (...) hızla uzaklaştırmaktadır. Başka bir deyişle, yolcularının çoğunluğunu, kendisi dışında geride kalanı umursamayan, insanın değerini hiçe sayan, sınır tanımazlığı, yararcılığı baş değer yapan, basmakalıp düşüncelere saplanıp kalmış, insanlaşamamış bireyler olarak uğurlayan ve geride nakarat olarak sadece koca bir “boşuna” çınlatan bu tren, insanlığı hızla sıradanlığın, sorumsuzluğun, başıboşluğun ve anlamsızlığın yamacından aşağıya, dekadansa doğru sürüklemektedir. Nitekim dünya genelinde artan şiddet, terör olayları, açlık, yoksulluk, çevre kirliliği, salgın bulaşıcı hastalıklar gibi yaşamı yaşanmaya değer olmaktan çıkaran, gözlerimizin hemen her gün şahitlik ettiği insanlık dışı manzaralar, günümüz eğitim anlayışına ve bu anlayışın yetiştirdiği insan tipine yönelik böyle bir tespitin en açık kanıtıdır. Bu nedenle, aslında çoktan ıskartaya çıkmış olan bu kara treni zaman kaybetmeden durdurmamız ve “insan nedir?” sorusuyla bağlantılı olarak eğitimin neliğini ve amacını yeniden düşünmemiz gerekmektedir. Bu noktada, eğitimi, insan onuruna yakışır bir yaşamı inşâ edebilmenin olanağının koşullarından biri olarak gören ve eğitime ilişkin felsefi bilginin realiteye bakarak nasıl ve ne şekilde ortaya konulabileceğini gösteren Kuçuradi’nin, ontolojik temelli felsefi antropolojiye dayanan insan, değer ve eğitim görüşüne kulak vermek bizler için yol gösterici olacaktır. Dolayısıyla bu çalışma, eğitimin kişilere öncelikle “insan kimliği bilinci” kazandırması gerektiğini düşünen Kuçuradi’nin insan ve değer görüşünü, buradan hareketle dile getirdiği eğitimin neliğine ilişkin düşüncelerini irdelemeyi konu edinmekte, eğitimin her şeyden önce olanaklar varlığı olan insan için bir insanlaşma sorunu olduğuna dikkat çekmeyi amaçlamaktadır. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:R. D. Ackerman BELIEVING IN A FICTION: WALLACE STEVENS AT THE LIMITS OF PHENOMENOLOGY The "ring of men" of "Sunday Morning" will chant their "devotion to the sun, / Not as a god, but as a god might be, / Naked among them, like a savage source" (CP, pp. 69-70).' Solar nakedness is deferred even as it is named. The problem for belief is the question of appearance and (...) representation. Things appear as and like.... The phenomenological return to things is also a turn to fiction, as Husserl understood: "If anyone loves a paradox, he can really say... that the element which makes up the life of phenomenology... is fiction. ' " The sun is divine, and it is not; it is both naked and clothed, savage and civilized, source (or end) and means. But such paradox is ultimately unsatisfying, and as we will see with Stevens, the need for belief—for an image or idea of totality—forces the issue of fiction and reality. The Stevens we will have in view is not the Stevens—as if there were such a creature. Our Stevens is the one most persuaded by promises such as those of phenomenology, the one most concerned with decreation (reduction) and fresh beginnings, with discovery and recognition, with imagination, the body, and the earth. This is the Stevens for whom the barrier of language presages at last not absence and difference but fictive recovery of presence and identity, the one for whom poetry represents a way of belief beyond mysticism even as it bodes mythic proximity. Finally, this is the Stevens who predominates throughout the prose (as well as in much of the poetry), who tries mightily to secure a belief while disencumbering himself of metaphysics—but alas, I think, with small success. Although Stevens's association of the problem of belief with the idea of fiction occurs in early poems such as "A High-Toned Old Christian 79 80Philosophy and Literature Woman" and "To the One of Fictive Music," his most intensive involvement with fiction as belief dates from the early 1940s and spans the period of his major essays and his last four volumes of poems. He recounts, for instance, a 1942 conversation with a student: "I said that I thought that we had reached a point at which we could no longer really believe in anything unless we recognized that it was a fiction. The student said that that was an impossibility, that there was no such thing as believing in something that one knew was not true. It is obvious, however, that we are doing that all the time" (L, p. 430). What does it mean to believe in a fiction? That is my main subject here, as we seek out the limits of the phenomenological Stevens. His letters of this period are preoccupied with the problem of fictive belief: "If one no longer believes in God (as truth), it is not possible merely to disbelieve; it becomes necessary to believe in something else.... A good deal of my poetry recently has concerned an identity for that thing.... In one of the short poems that I have just sent to the harvard advocate, I say that one's final belief must be in a fiction. I think that the history of belief will show that it has always been in a fiction" (L, p. 370). The poem referred to, "Asides on the Oboe," begins: The prologues are over. It is a question now, Of final belief. So, say that final belief Must be in a fiction. It is time to choose. (CP, p. 250) Acknowledging that "in the long run, poetry would be the supreme fiction" (L, pp. 430-31), Stevens nonetheless singles out the nominative function of poetry as the essence of its claim to supremacy: "Poetry means not the language of poetry but the thing itself.... The subject matter is what comes to mind when one says of the month of August... 'Thou art not August, unless I make thee so'" (L, p. 377). The quoted line (also from "Asides") underscores the paradox that for Stevens the essence of fiction (the nontrue) is its capacity to nominate the true or the real. This... (shrink)

The three major schools of Vedanta— a kara's Advaita, R m nuja's Viśi dvaita, and Madhva's Dvaita—all claim to be based on the Upanishads, but they have evolved very different views of Brahman, or the Supreme Reality, and the soul's relation to that Reality once it is liberated from rebirth, when mok a or eternal life commences. Advaita teaches that liberated souls merge into the seamless blissful Brahman, the only Reality, and finally escape their earth dreams of sin and (...) suffering, even to the point of forfeiting individuality. Both Viśi dvaita and Dvaita are resolutely realist systems and see essential differences between Brahman and souls that are never transcended, even in the world of the liberated, visualized in these systems as a glorious paradise where God (Vishnu) reigns in splendor over blissful souls devoted to Him everlastingly. But whereas Madhva sees innate differences in souls, each with a greater or lesser capacity for bliss, R m nuja sees a universal sameness in the quality and degree of bliss, even to the point of equating it with the bliss of God Himself. The author points out these and other contrasts between the three views of mok a , critiques each, then develops a view of the liberated state more satisfactory (in his view) than any of the three in a marriage of East and West. (shrink)

Günümüzün en çarpıcı sosyo-patolojik hadiselerinden biri olan göçmen problemi, daha ziyade politik konular bağlamında gündeme gelmektedir. Söz konusu tartışmalar, yerel ve politik çıkarlar çerçevesinde sürerken politik hesapların ardına gizlenen şey, göçmenin trajik konumudur. Politik tartışmalarla gündeme gelen göçmen, sosyal ilişkiler noktasında son derece olumsuz bir imaja bürünür. “Biz” aynılığının bir pürüzü olarak “Öteki” veya yerel kültürle uyumsuz bir öğenin ifadesi olan göçmen, “Ben”in alanından ötekiliğe itilirken sosyal düzlemde kamusallığı dönüştürmeye zorlayan bir tehdit unsuru olarak değerlendirilir. Politikanın çıkara dayalı belirleyici gücü (...) her ne kadar probleme dair yeteri beşerî sağduyunun oluşumuna olumsuz etkileri olsa da felsefi literatürde Immanuel Kant, Hannah Arendt, Emmanuel Lévinas temelinde yoğun bir tartışma söz konusudur. Söz konusu düşünürlerin ortaya koyduğu düşünceleri göçmenlikle ilişkilendirme bağlamında ortaya konulan çalışmalardan farklı olarak çalışmamız; konuya dair temel düşünürler, görüşler ve ilgili görüşlerin temel dinamiklerini ortaya koymayı hedeflemiş, ilgili literatürün ana hatlarıyla ortaya konulmasına özen gösterilmiştir. Göçmenlik ve “Öteki”lik vurgusuna dair temel literatürün dinamiklerinden biri olarak öne çıkan Levinas, kendi zamanının politik krizlerinin nedeni olarak etik ilişkileri öncelemeyen Batı düşüncesine işaret etmiştir. Levinas’cı düşüncede Aynının “Başkası” karşısında yaşayacağı muhtemel politik, etik ve hukuki gerilim, ontolojiyi önceleyen düşünce geleneğinden farklı değerlendirmelere yol açar. Başkayı aynılığın alternatif bir alanı olduğu Levinas düşüncesinde Başkalığın aşkınlık boyutu ise “Öteki”ler karşısında konumunu aynılıktan ziyade “Öteki”deki başkalığın keşfiyle veya gerilimiyle Ben’i narsizimden çıkarma fonksiyonuna sahiptir. Aşkın Başkalığın şahsında teşekkül ettiği “Öteki”, “Ben”de koşulsuz konukseverlik eylemine yol açacağı kanaati söz konusudur. Levinas’ın gündem edindiği sorunların Arendt’in de tartıştığı görülür. Levinas’ta ifadesini bulduğu üzere etik bir ilişkiden ziyade politik bir ontolojik kavrayışla tezahür eden “Ötekilik” bağlamına Arendt’in eleştirileri söz konusudur. Böylelikle politik alanda Öteki’ye yer vermeyen hukuki yapının sorgulanması mümkün hale getirilirken politik söylem için “Öteki”nin önemi de açığa çıkmış olur. Bu noktada Kant’ta rastladığımız yabancı hakkı bağlamında koşullu konukseverlikle gündeme gelir. Ancak Levinas’ın koşulsuz konukseverliğinin pratik sorunlar barındırdığını ifade edecek olan Derrida, Kant’ın koşullu konukseverliğini de sorunlu bulmuştur. Öteki’ye karşı konuksevmezlik, günümüzde dijital ağlarda daha da zorlaşır. Konukseverlik düşüncesi bağlamında etik-politik bir düşünce zeminine kavuşması umulan zamanımızın Öteki’si olarak göçmen, mevcut literatürde geliştirilen konukseverlik düşüncesini yeniden tartışmayı sağlarken göçmenin felsefi kavrayışı hususunda düşünceler üretmeye ve bir göçmenlik felsefesi oluşturmanın önemine çağrı olmayı amaçlar. (shrink)

This paper thematizes the crucial agreement and point of departure between Jacobi and Fichte at the height of the “atheism controversy.” The argument on the proper relationship between philosophy and existence or speculation and life had far-reaching consequences in the history of thought after Jacobi and Fichte in German Idealism on the one hand, primarly advocated by Schelling and Hegel, and on the other hand by existentialism and vitalism. The essay focuses first on Jacobi’s philosophy of life, which centrally influenced (...) and attracted Fichte to Jacobi. Jacobi’s dualism between speculation, of which he was skeptical, and life, became Fichte’s dualism. Fichte’s transcendentalism, however, prioritized, contrary to Jacobi, both speculation and systematicity. Both of these elements became central for later forms of German Idealism. In the last part of the essay Hegel’s absolute idealism becomes the platform affording a critical perspective on Fichte’s transcendental philosophy. (shrink)