Kemalpaşzade, 1468 or 9-1534; Islamic scholar and historian.

In der aktuellen Diskussion werden die Begriffe "Vernunft" und "Rationalität" in Frage gestellt. Mit der "Rationalität" einer Handlung, einer Haltung oder einer Organisation bezeichnet man im Allgemeinen den Erfolg bei der Verwirklichung eines bestimmten Zweckes. Die "instrumentale Rationalität" als Grundlage einer Ethik, für die das Nachdenken über den Wert der Zwecke ohne Belang ist, wurde seit jeher heftig kritisiert. Kant verwendet das Wort "rational" in Bezug auf die Bestimmungsgründe des Willens. Nach Kant sind die Bestimmungsgründe des Willens entweder „subjektiv und (...) empirisch" oder „objektiv und rational". Wenn der Wille "rational" bestimmt wird, so hat dies zur Folge, dass die Personen andere Personen nicht nur als Mittel, sondern auch als Zweck behandeln. Also in der Kantische Ethik weist das Wort "rational" auf ein Wesen hin, das selbst ein Zweck ist und deshalb als solcher behandelt werden soll. Schließlich bedeutet in der Kantischen Ethik das Wort "rational" eine "Rationalität" der Zwecke. (shrink)

This paper examines student teachers? perceptions of the course of school experience in a teacher education programme in Turkey. Data were obtained through interviewing student teachers in Canakkale Onsekiz Mart University, Turkey. In order to analyse the data, Strauss and Corbin?s grounded theory methodology was adapted. The analysis revealed that although the current teacher education programme put emphasis on effective practical training, in some circumstances student teachers feel that their chances of gaining real teaching experiences are minimal. The study suggests (...) that there is a need for further strengthening the existing school?university partnership in teacher education. (shrink)

In the context of change to the “new modernity” described in Beck’s work, companies develop management modes and methods that focus more and more on individuals. Constitutive of the individualization process, human resources practices have become ambivalent as the process itself. This contribution examines how a managerial and organizational innovation as telework contributes to the process of individualization, and the paradoxes it addresses to management. At the interface of the social and the technical, teleworking appears as a flexible arrangement, meeting (...) employees’ and employer’s demands – which is a characteristic of the process of individualization – by simultaneously fragmenting collectivity, exposing individuals to social risk, and producing exclusion. The authors focus on two consecutive paradoxes of such individualized managerial practices: the individual–collective dilemma and the autonomy–control paradox. Finally, the paper reveals HRM as a new institution of individualization in a world where regulation functions are more and more transferred to individuals themselves. (shrink)

Integrating Kant's ideas on aesthetics and morality, Dr. Kemal explains how Kant's theories emphasize that art is critical to the development of culture and community goals. He clarifies Kant's often obscure efforts to justify artistic judgements and demonstrates Kant's claim that they have their own necessity. Containing explanations of many difficult terms present in Kant's Critique of Judgment, this study is a valuable guide to understanding Kant's association of beauty and morality.

The subject of human acts has been one of the controversial topics of kalām since the first centuries of Islam. A lot of concerning human acts –from divine attributes to divine decree and destiny, from the issue of good and evil (ḥusn and Qubḥ) to the boundaries of the reasoning, from the accountability with impossible things to the rational accountability, from the topics of substance and accident to causality- has been said and written in the history of Islamic tought. In (...) this study, the subject was discussed especially within the scope of man’s on his own action in connection with the divine knowledge, will, and power. On this issue, the Muʻtazila argues that human beings are independent in doing their good and evil acts with the power that God has given to them because of His will and wisdom, and that the evil actions that they have done cannot be associated with the divine attributes in any way. Sunnī theologians assert that God creates human actions through man’s orginated power. They also arguethat evil acts are not independent of the Divine Creation although human beings are the reason of evil in terms of thier acquisition (kasb) and will (irāda). Nevertheless, the representetives of the Sunnī kalām (Asharites and Māturīdis) differ on their account of acquisition, which expresses man’s agency in his acts. In contrary to the Mātūrīdiya, the Ashʻariya holds that acquisition is a created act of God. On the other hand, the Mashshai (peripatetic) philosophers, who are opposed by teologians on some issues such as divine attributes and the working of activity/acts in nature, consider human’s actions part of the eternal chain of cause-effect that emanate (al fayḍ) from the First Principle. However, according to them, every link of this chain is formed by the divine providence (al-ināyah). They also attribute morally evil acts not to the First Principle which is complete (tām) and full good (hayr), but to agents in the cause-effect chain. In summary, according to both teologians and philosophers, the ultimate source of human acts is the divine will and power. The acts that are morally or religiously evil, are not independent of man’s will. Thus, human beings are accountable for their actions. Philosophers and teologians, who agree on these issues, have explained their views and build their opinions on different concepts and principles. They have shown a very different attitude in their discourse and secondary principles, while all of them basically try to express the same idea. This difference has revealed within the frame of the following questions: Is man’s accountability for his actions because of his created power or will? Can evil actions, which are willed by human beings and therefore created by God, attributed to Him? Does the fact that the world emanates from God, the First Principle, due to His knowledge and essence, necessitate Him to be a willless and ineffective agent, and therefore to be a cause cause that has no effect on man's actions?Although teologians and philosophers have put forward different views in the context of the answers to these questions, they agree on the issues we have mentioned above. As this study shows, there is actually a common purpose in this subject, man’s actions, which causes deep divisions between theologians and philosophers in Islamic history. Primary sources of the study are the basic texts of the schools mentioned above. Additionally, the study were limited to the subject the effect of human on acts. It consists of two parts: the main part and the conclusion part. In the main section, the approaches of schools were examined from two aspects, in in terms of divine attribute and human effectiveness, and in the conclusion section, the common purposes behind the discussions were determined. (shrink)

Sadece dış dünya değil, düşünülebilir şeyler de ‘var’dır. Bu durumda Varlık ile belirlenmemiş olan, yolu Varlık’tan geçmemiş olan bir şey düşünülemez. Düşünülebilir şeyler arasında yalnızca Hiç’e varlık atfedilemez, zira ona varlık atfedildiği anda o, artık Hiç olmayacaktır. Bu nedenle Heidegger Hiç için ‘Hiçer’ ifadesini kullanır. Yine de bu, Hiçin Varlık soruşturmasında dışarıda bırakılması gerektiği anlamına gelmez. Hiç tam da ‘varlık-sız’ olduğundan Varlığın anlamını soruşturmak için önemli bir perspektif imkânı sunar. Heidegger, ‘varolanlar vardır’ denildiğinde, asıl üzerinde durulması gerekenin ‘vardır’ ifadesi olduğunu (...) düşündüğünden Varlığın anlamını, ‘varolanlardan soyarak’ daha önce yapılmamış bir tarzda soruşturur. Biz de burada onun bu soruşturmada başvurduğu en önemli kavramlardan biri olan Hiç üzerinde duracağız. Heidegger, Varlığın anlamını soruşturmak için Hiçi öyle bir tarzda ele alır ki bu Hiçin sonunda Hiç olarak kalıp kalmayacağından şüphe edebilir ve şunu sorabiliriz: Bir fenomen olarak ele alınan Hiç, tamamen boş ve hatta üzerinde düşünülemeyecek bir Hiçliği mi işaret eder, yoksa o, bir şekilde ele geçirilebilir bir ‘şey’ midir? Bir şekilde tecrübe edilebiliyorsa o, artık Hiç olarak kalabilir mi? Heidegger’e göre Hiç, bir şekilde dünyaya gelerek insan varlığında ele geçirilebilir, öyleyse biz de burada onun Hiçi, Hiç olarak bırakmadığını ve Varlığa taşıdığını savunacağız. (shrink)

Explanation and Value in the Arts offers penetrating studies by art historians, literary theorists and philosophers, of issues central to explaining works of literature and painting. The first chapters look at the sources of interest in the fine arts and point to the intimate relation between aesthetic and other values. The following contributions develop the interaction between value and explanation by examining the construction of value in the study of the arts, including considerations of the nature of creativity and the (...) principles for the explanations of works. A final section takes up questions of the role of ideology and the determining role of power. (shrink)

Landscape, Natural Beauty and the Arts offers probing studies of the complex structure of aesthetic responses to nature. Each chapter refines and expands the terms of discussion, and together they enrich the debate with insights from art history, literary criticism, geography and philosophy. To explore the interrelation between our conceptions of nature, beauty and art, the contributors consider the social construction of nature, the determination of our appreciation by artistic media, and the duality of nature's determining in gardening. Showing that (...) natural beauty is impregnated with concepts derived from the arts and from particular accounts of nature, the volume occasions questions of the distinction and relation between art and nature generally, and culminates in a set of philosophical studies of the role of scientific understanding, engagement and emotion in the aesthetic appreciation of nature. (shrink)

İnsanlık, başlangıcından bu yana bir takım varoluşsal soru ve problemlerle karşı karşıya kalmış ve bunlara mantıklı cevaplar bulmaya çalışmıştır. Bu soruların en başında evrenin kökeni ve ortaya çıkışıyla alakalı sorular gelmektedir. Felsefe Tarihi bağlamında evrenin ezeliliği ve yaratılmışlığı hususunda fikirler ortaya koyan ilk ve en etkili filozofun Aristoteles olduğu söylenebilir. Aristoteles, Antik Yunan düşüncesinin genel kabulü çerçevesinde evrenin ezeli olduğuna inanmış ve bunu farklı şekillerde ortaya koymaya çalışmıştır. Daha sonraki dönemlerde de bu tartışma ezelilik ve yaratıcılık üzerinden varlığını sürdürmüştür. Ezelilik (...) anlayışına en çok karşı çıkanlar yaratıcı tanrı anlayışına sahip filozoflar olmuştur. İslam Felsefesi içerisinde kabul edilen Yahudi filozof İbn Meymûn adıyla meşhur Musa b. Meymûn (Maimonides) da evrenin ezeli olduğu fikrine karşı çıkmış ve yaratılmış evren fikrini savunmuştur. Bu çerçevede Aristoteles’in düşüncelerine katılmadığını belirtmiştir. Bu bağlamda İbn Meymûn, evrenin yaratılmışlığı hususunda teistik düşüncedeki diğer filozoflardan farklı sayılabilecek ancak çok da açık olmayan bir cevap ortaya koymuştur. (shrink)

Nietzsche's writings have shaped much contemporary reflection on the relation between philosophy and art. This book brings together a number of distinguished contributors to examine his aesthetic account of the origins and ends of philosophy. They discuss the transformative power which Nietzsche ascribes to aesthetic activity, including his aesthetic justification of existence and its fusion of social and personal existence, and they investigate his experiments with an 'aesthetic politics' and a politicisation of aesthetics. Together their essays set out the ground (...) for future debate about the inter-relation between art, philosophy, and value. (shrink)

This book examines the studies of Aristotle's Poetics and related texts in which three Medieval philosophers proposed a conception of poetic validity (beauty), and a just relation between subjects in a community (goodness).

This book is an original and important study of philosophical issues in medieval Arabic poetics. Examining the commentaries on Aristotle's Poetics by Avicenna in the context of Aristotle's logical theory, the author shows how the philosophers justified the logical and moral power of poetic discourse.