This paper investigates propositional hyperintensionality in counterfactuals. It starts with a scenario describing two children playing on a seesaw and studies the truth-value predictions for counterfactuals by four different semantic theories. The theories in question are Kit Fine’s truthmaker semantics, Luis Alonso-Ovalle’s alternative semantics, inquisitive semantics and Paolo Santorio’s syntactic truthmaker semantics. These predictions suggest that the theories that distinguish more of a given set of intensionally equivalent sentences (Fine and Alonso-Ovalle’s) fare better than those that do not (inquisitive semantics (...) and Santorio’s). Then we investigate how inquisitive semantics and Santorio can respond to these results. They can respond to them by helping themselves to considerations from Hurford disjunctions, disjunctions whose disjuncts stand in an entailment relation to one another. I argue that considerations from Hurford disjunctions are ad hoc modifications merely to predict the expected results. I conclude that the scenarios suggest a need for more fine-grained theories of sentential meaning in general. (shrink)

Prior's puzzle is a puzzle about the substitution of certain putatively synonymous or coreferential expressions in sentences. Prior's puzzle is important, because a satisfactory solution to it should constitute a crucial part of an adequate semantic theory for both proposition-embedding expressions and attitudinal verbs. I argue that two recent solutions to this puzzle are unsatisfactory. They either focus on the meaning of attitudinal verbs or content nouns. I propose a solution relying on a recent analysis of that-clauses in linguistics. Our (...) solution is superior, as it not only avoids the problems faced by previous solutions, but it also brings developments in linguistics in line to solve an old puzzle in philosophy. (shrink)

This paper presents a cross‐cultural comparison of Protestant work ethic characteristics of practising Protestant British and practising Muslim Turkish managers using Mirels and Garrett’s Protestant work ethic scale. Max Weber’s Protestant work ethic thesis is used as the conceptual framework in this study. The nature of the Protestant work ethic thesis and its relationship with organisation culture is discussed. Multivariate and univariate analysis of variance were used to analyse the data. The results suggest that there is a significant difference between (...) practising Muslim Turkish managers and practising Protestant British managers: the Turkish group showed relatively higher Protestant work ethic scores than their Protestant counterparts. Possible reasons for the difference between British and Turkish groups are advanced in the light of Turkish economic, social and political developments. It is argued that representative Islamic sources also support the results of this research by pointing to the important role of a work ethic in Islam. (shrink)

One can lie by asserting non-literal content. If I tell you “You are the cream in my coffee” while hating you, I can be rightfully accused of lying if my true emotions are unearthed. This is not easy to accommodate under many definitions of lying while also preserving the lying-misleading distinction. The essential feature of non-literal utterances is their falsity when literally construed. This interferes with accounts of lying and misleading, because such accounts often combine a literal construal of what (...) is said by an utterance with a falsity requirement for lying. In the presence of non-literal lies such definitions struggle to make plau- sible predictions for non-literal lies and merely misleading utterances together. In this article I aim to fix this by extending Daniel Hoek’s pragmatic account of conversational exculpature to assertions in general. Since this mechanism is designed to compute the intended meanings of non-literal utterances, it straightforwardly predicts non-literal lies to be as such. The lying-misleading distinction is also preserved, because merely misleading utterances arise out of exploiting a different pragmatic mechanism—Gricean additive implicatures. Along the way I also draw some general lessons about assertion and implicatures. (shrink)

According to the prominent accounts of artifacts, artifacts are objects produced to serve a function (Hilpinen, Theoria 58:58–82, 1992 ; Preston, The Stanford Encyclopedia of Philosophy, 2022a ). If, as commonly suggested, artworks are artifacts then the lack of a viable functional account of artworks generates a problem and leaves us with one of the three following options: (i) Artworks are not artifacts, (ii) Artworks are a special kind of artifacts (Levinson, Creations of the mind: Theories of artifacts and their (...) representation, 2007 ; Evnine, Making objects and events, 2016 ), (iii) If we follow pluralism about ‘artifact’, artworks can be captured by a distinct concept of artifacts. (i) is hard to defend. Being an artifact seems to be a necessary condition of being an artwork. To me, (ii) is already hinting at a form of pluralism in our artifact concepts. Ultimately, I conclude that (iii) provides a useful route to spell out what kind of pluralism is at stake and how it can be used to resolve the tension that arises from the artifactual status of artworks and functions. (shrink)

We have a rough idea of what artifacts are: artifacts are objects made to serve a certain purpose. However, there is no consensus on how to specify this definition. Essentialists argue that objects are grouped into artifact kinds by sharing non-trivial artifact essences, while anti-essentialists argue that there is no such essence to be found. However, the prominent essentialist and anti-essentialist accounts suffer from extensional and definitional problems. I argue that the problems current essentialist and anti-essentialist accounts face mainly stem (...) from the assumption of artifact concept monism. According to artifact concept monism, there is only a single way to group objects into artifact kinds. To remedy the problems that stem from artifact concept monism, this paper offers an alternative framework by drawing parallels from the debates on species concept pluralism and art concept pluralism. (shrink)

Triage protocols can exclude older patients for the sake of effectiveness and this may be defended as the older have already had their fair share of life, which can mean fair amounts or complete lives. Nevertheless, if life is considered as a narrative, mentioning amounts might be nonsensical. Narratives have a quality of unity; so, life events are fragments whose meanings are dependent on the meaning of the whole. Thus, time units do not represent a reliable measure of the content (...) of life. In addition, people's experience is different from the external flow of time, making its significance relative. Moreover, to compare the completeness of lives qualitatively, it is necessary to have a common cultural understanding, which is improbable to agree on in a modern society. Therefore, basic assumptions of the accounts that refer to fair shares of lives are mistaken, and these accounts do not support age-based rationing. (shrink)

Âlemin zaman içinde vücûda gelip gelmediğine dair tartışma düşünce tarihinde kadim bir geçmişe sahiptir. Platon öncesi döneme kadar izleri sürülen söz konusu tartışma İslâm düşünce tarihinde de önemli bir yer işgal eder. Kelam ile felsefe ekolleri arasında cereyan eden münazaralarda kelamcılar, âlemin yokluğu üzerinde bir zaman geçtikten sonra yaratıldığını ileri sürerken filozoflar ise Allah’ın âlemden zamansal olarak değil zatî bir öncelikle mukaddem olduğunu savunurlar. Klasik dönem sonrası devam eden tartışmalarda probleme dair yeni çözümler ortaya konulmuştur. Bu makale klasik dönem sonrası (...) İslam felsefesinin önemli simalarından biri olan Molla Sadrâ’nın hudûs anlayışını konu almaktadır. Kendinden önceki hudûs yaklaşımlarını değerlendiren Molla Sadrâ, hareket-i cevherî teorisi bağlamında probleme yeni bir yorum getirir. Hareket ve zamanı, seyyal varlığın birer boyutu olarak gören Sadrâ’ya göre hareketin bizzat kendisi anlamına gelen yaratmanın olmadığı mevhum bir zamanın varlığı söz konusu olamaz. Bu anlamda âlem, öncesinde yokluk olan muayyen bir zaman diliminde yaratıldığı anlamda hâdis değil, yaratmanın zaman mecrasında gerçekleştiği anlamda hâdistir. Metafiziğin en girift meselelerinden biri olan bu problem hakkında Molla Sadrâ’nın yorumu kelamcılar ile filozoflar arasında kısırdöngüye dönüşen tartışmalarda bir uzlaştırma ve inkişaf sadedinde görülebilir. (shrink)

The Muslim tradition brought secondary and sectarian literature on upfront and made its followers paralyzed by the confines of theological structures deactivating any human potentials bestowed upon them. Any attempt for aesthetic and artistic creativity expressing human emotional capacity could be easily condemned and banned for being against the Sharia law. Thus, human life becomes a subject of thorough surveillance under the light of sectarian, secondary and tertiary, narratives. This dilemma creates a conflict between the dynamic human powers of creativity (...) and historically accumulated mindsets. This paper aims at investigating instances of this tension and finding some alternative responses to the problems it poses. (shrink)

Anti-felsefe, kökeni Antik Yunan’a dek uzanan ancak teknik bir terim olarak 18. yüzyıl sonlarında dolaşıma giren ve 20. yüzyıl Kıta Avrupası Felsefesi’nde oldukça güçlenen bir eğilimdir. Dil felsefesindeki gelişmelerle birlikte yapısalcılık/postyapısalcılık, yapısöküm, postmodernizm gibi hareketler anti-felsefenin önem kazanmasında etkili olmuştur. Bu yönelimler felsefenin alanını sınırlayarak ya da sonunu ilan ederek anti-felsefe geleneğini canlı tutmaktadır. Badiou düşünce tarihinde en büyük “olay’lardan biri olarak gördüğü Nietzsche’nin aynı zamanda modern anti-felsefe inşasında kurucu bir rol üstlendiğini beyan eder ve onu anti-felsefenin tartışmasız kralı ilan (...) eder. Badiou’nun bir yandan tüm anti-felsefe eğilimlerine reddiyeler sunması, bir yandan da Nietzsche’yi kendi düşüncesinin ana akımı dışında tutarak bir “olay” kabul etmesi kritik ve tartışılması zorunlu bir felsefi gündem oluşturmaktadır. Bu çalışmayla felsefenin kapanışı iddialarını temellendiren Nietzsche söyleminin anti-felsefi karakterini kavramayı ve Badiou’nun onu bir düşünce olayı kabul etmesini Olay Felsefesi alternatifi çerçevesinde irdelemeyi amaçlamaktayız. Çalışma Nietzsche’den Lacan’a geniş bir düşünce skalasına sahip anti-felsefe hareketinin altyapısını değerlendirmek için bir ilk adım teşebbüsü olarak da değerlendirilebilir. (shrink)

This thesis extends Kit Fine's truthmaker semantics for counterfactuals to indicative conditionals. First, I provide Fine's truthmaker semantics and his extension to counterfactuals. Then I introduce a notion of context state into the semantics and provide the verification-conditions for indicative conditionals by employing this notion of context state. Afterwards, I turn to the logic of indicative conditionals under exact semantics and discuss the principles and inference rules which raise disagreements between variably strict and strict conditionals accounts. The account I provide (...) shows its promise by validating a plausible combination of principles and strikes a balance between variably strict and strict conditional theories. I discuss certain principles in logic of indicative conditionals under exact semantics in detail and show how the present account validates the plausible combination of them. In the end, I draw comparisons between the viable theories for indicatives and the present one, and argue that the present account takes the advantage in several respects. (shrink)

Artificial intelligence-based clinical decision support systems have a potential to improve clinical practice, but they may have a negative impact on the physician-patient dialogue, because of the control problem. Physician-patient dialogue depends on human qualities such as compassion, trust, and empathy, which are shared by both parties. These qualities are necessary for the parties to reach a shared understanding -the merging of horizons- about clinical decisions. The patient attends the clinical encounter not only with a malfunctioning body, but also with (...) an ‘unhomelike’ experience of illness that is related to a world of values and meanings, a life-world. Making wise individual decisions in accordance with the patient’s life-world requires not only scientific analysis of causal relationships, but also listening with empathy to the patient’s concerns. For a decision to be made, clinical information should be interpreted considering the patient’s life-world. This side of clinical practice is not a job for computers, and they cannot be final decision-makers. On the other hand, in the control problem users blindly accept system output because of over-reliance, rather than evaluating it with their own judgement. This means over-reliant parties leave their place in the dialogue to the system. In this case, the dialogue may be disrupted and mutual trust may be lost. Therefore, it is necessary to design decision support systems to avoid the control problem and to limit their use when this is not possible, in order to protect the physician-patient dialogue. (shrink)

"Bu araştırmada Meraga Rasathanesi'nin kurucusu Nasîrüddin Tûsî'nin öğrencisi, meşhur alim, matematikçi, astronom ve İşrâkî filozof Kutbüddîn-i Şîrâzî'nin hayatı, eserleri, öğrencileri ile XIII. Yüzyılın son çeyreğinde İlhanlı nüfuzu altında bulunan Selçuklu Türkiye'sindeki faaliyetleri incelenmiştir. Şîrâzî, Sivas'ta kadılık ve Gök Medrese'de müderrislik yapmış, daha sonra İslamı kabul eden ilk İlhanlı hükümdarı Ahmed Tekudar tarafından elçi olarak Memluk sultanı Kalavun'a gönderilmiştir. Siyasi görevleri bununla sınırlı olmayan Şirazî, Argun Han tarafından Yakın-Doğu haritasını çizmekle vazifelendirilmiş, o da bu görevi başarıyla ifa ederek İlhanlı Devletinde önemli (...) bir konuma yükselmiştir. Ancak Şirazî bu siyasî görevleriyle pek anılmamaktadır. Nitekim onun ilim adamı sıfatı daha önde olmuş, siyaseti bazı nedenlerle tercih etmiştir. Şirazî Anadolu'da aklî ilimler sahasında dersler vererek Meraga matematik ve astronomi ekolunun buraya taşınmasını sağlamıştır. Daha sonra Tebriz'e giderek yetiştirmiş olduğu öğrenciler ve telif ettiği eserleriyle Anadolu, İran ve Türkistan coğrafyasında ilmî ve fikrî bir birliktelik oluşturmuştur. Daha sonra Semerkant matematik astronomi okulu mensuplarının Osmanlı ülkesine göçmeleriyle, Şirazî'nin astronomi ve matematik sahasındaki eserleri Osmanlı medreselerinde ders kitabı olarak okutulmuştur."--Back cover. (shrink)

Ikhwan-i Safa is known as a group of thinkers who wrote treatises in the style of the first scientific encyclopedia in the history of Islamic thought. Ikhwan-i Safa, which emerged in the vicinity of Basra at a time when religious and political conflicts were intense, aims to clean the religion, which they believe has moved away from its essence with false information and false thoughts, with philosophy. For this purpose, the Ikhwan's views on science and wisdom, who use all kinds (...) of religious, philosophical and scientific knowledge with an eclectic approach, are important in understanding the scientific understanding of the classical age of Islamic thought. Ikhwan-i Safa, who states that they are the heirs of every thought they find true, regardless of its source, advises its members not to be hostile to any of the sciences, not to turn their backs on any of the books, and not to be attached to any of the sects with bigotry. In this study, the approaches of İhvân-ı Safâ to the science of logic will be discussed within their understanding of science based on this broad acquis. According to Ikhwan-i Safa, who defines logic as the measure of philosophy and the instrument of the philosopher, since philosophy is the highest of human endeavours after Prophethood, logic, which is the measure of philosophy, must also be the highest of measures and instruments. In the study, it will be emphasized how the Ikhwan approached the science of logic in his treatises in the context of concept, proposition and syllogism, which are the main subjects of classical logic, and whether they made a unique contribution to this science. (shrink)

Abū Bakr Muḥammad bin Zakariyya’ al-Rāzī (865–925) is generally known as a freethinker who argued against prophecy and revealed religion based on arguments from fairness of God and rationality. Recently some scholars argued that Razi was not as radical as the general interpretation takes him to be. Both the freethinker and conservative interpretations seem well supported based on difference bodies of evidence. However, the evidence is based on secondhand reports. In this paper I argue there is an interpretation of prophecy (...) which is supported by primary sources and can reconcile these putatively contradictory positions. Under my interpretation Razi allows for prophecy based on the rationality of moral deference in certain circumstances. In this picture one function of prophets is to act as moral experts for deference. This interpretation provides a synthesis of the freethinker and conservative views. Razi is conservative in having room for prophecy because of his dualist nature of humanity, and Razi is still a freethinker who values reason above all, because moral expertise requires excellent command of reason. (shrink)

Are the members of echo chambers blameworthy for their beliefs? If we follow Sarah Stroud's account of friendship, we end up with the following conclusion: if echo chambers involve friendship, then the individuals have strong reasons not to live up to epistemic demands or ideals when the friendships are formed in the echo chambers they are members of. This result stands in striking contrast with the received view, according to which the members of echo chambers are blameworthy for their epistemic (...) vices and faulty beliefs. The received view uses individual epistemic vices to propose individualistic solutions for the problem of echo chambers. I argue that this is misleading, simply because the members of echo chambers are not blameworthy due to the friendships cultivated in the echo chambers. (shrink)

Göçmenlerin farklı kimliklere sahip olmaları ötekileştirilme deneyimlerini arttırmaktadır. Başka bir deyişle; göçmenlerin farklı kültürel, etnik ya da dini kimliklere ilişkin olarak ötekileştirilmeleri daha olasıdır. Bu önermenin sonucu olarak ötekileştirme, onunla mücadeleyi merkeze alan politikalar tarafından “aşılması olası” ve yapaylığı ima eden bir olgu olarak ele alınmaktadır. Bu çalışma; “öteki”nin varlığını kimliğin oluşumu açısından kaçınılmaz görerek ötekileştirmeyi “olumsuz bir doğal” yapan unsurun sosyal bilişsel bir süreç olan “stereotipleştirme” üzerinden okunması ve çözümün burada aranması gerektiği savını, Henri Tajfel ve John Turner’ın Sosyal (...) Kimlik Teorisini temel alarak günümüzde “öteki” sıfatının atfedildiği göçmenler bağlamında ele almaktadır. İnsanların tarih boyunca doğal, sosyal, politik ve ekonomik sebeplerle başvurduğu göç eyleminin günümüzde yoğun kitlesel hareketliliğe dönüşmesi göçmen kimliğinin görünürlüğünü arttırmış ve bu kimliği küresel ölçekte ötekileştirmenin nesnesi tayin etmiştir. Ötekileştirmenin psikolojik ve politik bileşenlerinin etraflıca tetkiki, söz konusu fenomenin toplumsal çıktılarının ayrıştırıcı etkisini bertaraf edebilmek için bir başlangıç noktasıdır. Bu gaye ile çalışmada ötekileştirme pratiğine farklı bir zaviyeden yaklaşılmış, ötekileştirmeyi toplumsal yaşam açısından olumsuz sonuçlara eviren bilişsel sürecin tespitleri göçmenler üzerinden değerlendirilmiştir. İlgili alanlarda teorik ve ampirik kaynakların taranması neticesinde edinilen bulgularla çalışma, sosyal psikolojik unsurların politik uygulamalara dâhil edilmesine dair yöntemlere ulaşma çabası ve toplumsal bütünlüğün tesis/muhafaza edilmesi için sunduğu politik psikolojik çözümler ile literatüre eklenmeyi hedeflemektedir. (shrink)

This paper compares attitudes towards achievement and power orientation as between Turkish, British and Irish managers and discusses the issue from a business ethics point of view. The concept of achievement and power orientation and its impacts on business ethics is discussed. This research is part of a larger cross‐cultural study that examines leadership styles and managerial attitudes in Britain, Turkey and Ireland. Intensive structured interviews were conducted for data gathering process. Results revealed that Irish and Turkish managers show a (...) higher achievement orientation level than their British counterparts. On one hand this situation may give some advantages to Turkish and Irish managers in developing leadership qualities, on the other hand, it can also lead to some difficulties in ethical business practices. Therefore, corporate social responsibility becomes a more important issue to be pursued in Turkey and Ireland. British and Irish managers, however, showed a higher power orientation level than Turkish managers. The low level of power orientation of Turkish managers can be explained by cultural and historical conditions that still affect modern Turkish society. Previous cross‐cultural studies support the results of this paper. (shrink)

Miracles are extraordinary events that occur in the hands of those who claim to be prophets and which cannot be repeated by others. By these miracles, the prophets prove to society that the truths they convey are of divine origin. The miracles bestowed upon prophets vary according to the scope of the message they deliver and the interests and relevance of the societies with which they deal. Accordingly, Islamic scholars have classified miracles into three groups. The miraculous events that appeal (...) to people’s senses and lead them to the truths they convey by captivating their astonishment are called emotional miracles. Such miracles are events that occur without cause by overcoming the laws of nature, which are in the realm of causes, through the direct intervention of Allāh. On the other hand, spiritual miracles are truths that arouse the interlocutor’s interest in moral conduct and rational conclusions rather than in his sensory perceptions. Since these truths are attained through contemplation, they are not confined to a particular time and place, as in the case of emotional miracles. Some Kalām scholars have also considered the Prophets’ revelational knowledge about events that have occurred in the past or will occur in the future as miracles. They have studied these events that a person could not bear in the past or could not predict for the future under the title of "The news miracle" Among these three types of miracles, scholars have considered spiritual miracles superior to the others both in terms of the breadth of their influence and their continuity. That Prophet Muhammad (PBUH) is the last of the prophets, and that the teachings he received through revelation remain valid until the Day of Judgment necessitates that some of the miracles bestowed upon him must be of a quality that attracts the attention of all people. For this reason, Islamic scholars have placed the permanent miracle of Prophet Muhammad in the category of spiritual miracles. Scholars agree that his greatest miracle that has astonished all humankind is the Qurʾān. The clearest proof of this are the verses in the Qurʾān that challenge the opponents to bring a similar one. Allāh commands the disbelievers first to bring a similitude of the Qurʾān (al-Isrāʾ 17:88), then the equivalent of ten surahs (Hūd 11:13), and finally any surah of the Qurʾān (al-Baqara 2:23). Thus, the deniers are made aware of their inability to meet this challenge under gradually mitigating circumstances. Although scholars agree on the Qurʾānic miracle’s reality, they have expressed different views on its nature and essence. Thus, some scholars have argued that the miracle of the Qurʾān does not arise from some properties special to it but from the direct intervention of Allāh in human who have the ability to bring something like it. Most Islamic scholars, on the other hand, pointed out that the Qurʾān has aspects that exceed human powers in various fields, and they explained the inability to reply in the same vein to the Qurʾān due to its uniquenesses. Accordingly, some scholars have argued that miracles are perceptible, but it is never possible to define them. Other scholars, however, viewed miracles as an identifiable phenomenon and stated that the Qurʾān is an unusual and unique book in terms of verses. In this article, the questions Why was the Quran sent down as a miraculous Kalam with an attribute not found in other divine books and in what way did the Qurʾān make people weak to have a similar of it? were scrutinized, thus, some fundamental questions regarding the nature and character of iʿdjāz al-Qurʾān are elucidated. Since the topic deals with history and literature, scanning sources and data analysis were mainly used as methods in the research. The results can be summerized as follows: Although the Prophet was supported by both emotional and mental miracles in proving the Prophetic case, his greatest miracle is the Quran. The miracle of the Qurʾān is different from the other miracles, based on both the challenging verses and the Prophet's explanations of the miracles. The reason for this difference lies in the fact that the miracle of the Qurʾān is based on reason, unlike the other miracles which are emotional. Most Islamic scholars who deal with the miracle of the Qurʾān emphasize the issues of rhetoric, verse, style, and content. At this point, they emphasized that the Qurʾān has a unique expression and content that cannot be surpassed. (shrink)

It is known that Syrian asylum seeker have been subjected to forced migration since 2011. Therefore, this process has caused asylum seekers to face structural adjustment problems with socialization in general and religious socialization in Kilis. The problem of study in this article is to try to understand the religious socialization of Syrian asylum seekers in the context of structural adjustment institutions. However, in this study, where the structural harmony of asylum seekers is investigated, an inward religious socialization involving the (...) structural position of asylum seekers is explored, not a harmony between the two cultures. In addition, the study was worked though with an understanding (verstehen, interpretive) approach and a case was carried out as a science study. The effect of the structural harmony through the participation of the mosques, associations, religious groups in Kilis after the immigration in the point of religious socialization in Syrian asylum seeker in two communities belonging to Islamic religion was also investigated in this study. In addition, the question of ‘which institution or factors are affected by asylum seekers’ was sought. In the study, basically qualitative method was preferred and in-depth interview technique was used. However, considering the effect of the structure on the subject, structural adjustment has been studied. Because immigrants have affected them as well as forced migration of individual structural features of Turkey are alive. Therefore, it was paid attention to methodological pluralism. On the other hand, the research was conducted with snowball sampling method. The data of the study were created within the framework of the approaches of Giddens' constructivist theory, although the micro-sociological experiences of asylum seekers and asylum seekers residing in different neighbourhoods of Kilis province are taken into consideration. In the study, it was found that religious groups, masjids and associations established by asylum seekers influenced asylum seekers through religious socialization from different social institutions and organizations in the process of structural adjustment. (shrink)

Ortaçağ İslam Dünyasında yöneten ve yönetilenler arasındaki bağı âlimler sağlamaktaydı. Sultan ve emirin halka adaletle muamele etmesini, Kuran-ı Kerim ve Sünnet-i Şerife göre yaşamasını ve toplumsal hayatı düzenlemesine yardımcı olurdu. Zaman içerisinde yöneticilerde görülen kusurların ortaya konulmasına yönelik çözüm önerileri sunan âlimler, eserler kaleme almaya başlamış ve bu eserlere siyasetname ve nasihatname denilmeye başlanmıştır. Bu eserlerden bazıları gayet hacimli olup sultana arz edilmekteydiler. Bazısı ise risale şeklinde ve daha kısa yazılarak toplumun huzurunu bozan veya toplumda çok acil çözülmesi gereken unsurları (...) ihtiva etmekteydi. Selçukluların XI. Yüzyıldan itibaren İslam Dünyasına geniş bir hâkimiyet sahası oluşturmaları üzerine siyasetname telifi artmıştı. XIII. Yüzyıl hadis âlimlerinden Ziyâeddin el-Makdîsî’nin yaşadığı Eyyubiler Dönemine kadar bu eser yazım türü yaygınlık kazanmıştır. El-Makdisî, Dimaşk Eyyubî meliki el-Melikü’l-Eşref Musâ’nın düşkün bir hayat sürmesi üzerine özellikle toplumda bozulmalar meydana gelmesi ve devlet yönetiminde zaafa düşülmesi gibi sebeplerle bir nasihatname yazmış ve halkın üzerindeki olumsuz etkileri azaltmayı gaye edinmiştir. Nasihatname sultanın konumuna uygun, yumuşak bir dille ve nazik bir üslupla kaleme alınmış olup eserde ayet ve sahih hadislere yer verilmiştir. (shrink)

It has long been suspected that attentional processes differ between olfaction and the other senses. Here, we test whether voluntary dishabituation, seen, for example, when we re-attend to the ticking of a clock, can occur in olfaction. Participants were seated in an odorized room, where at various intervals they had to evaluate what they could smell. An experimental group had one nostril open and the other closed, except during the evaluations, so that the closed side was subject to centrally driven (...) habituation, but not peripheral adaptation. A control group had both nostrils closed except during evaluations. Following exposure, the experimental group could not report the room's odor in either the centrally habituated nostril or the nostril that remained open, while the control group could. This effect could result from a number of causes, including olfaction's unique neuroanatomy, functional constraints imposed by detecting volatile chemicals, and as a consequence of limited cortical resources, with implications for the functional value of consciousness. (shrink)

İnsanın varlığa anlam verme çabası olan teknoloji günümüzde hayatın her alanına sirayet eden çok yönlü etkileriyle başta felsefe olmak üzere birçok disiplin için problematik bir alandır. Söz konusu problematik alandan hareket eden bu makale teknolojik gelişmelerin insanlık tarihinde gerçek bir ilerleme kabul edilip edilmeyeceğini soruşturmaktadır. Makalede ilerlemeci tarih anlayışının iddiaları teknoloji ve değer bağlamında tetkik edilerek teknolojinin değer yüküne vurgu yapılırken aynı zamanda bir kültür ve değer varlığı olan insan için ilerlemenin sadece teknik ve nicel gelişmelerden ibaret olmadığı mütalaa edilmektedir. (...) Makalenin sonunda teknolojik ilerlemenin insanlık için bir ilerleme imkânı sunmakla birlikte her teknolojik gelişmenin tarihte bir ilerleme anlamına gelmediği sonucuna varılmıştır. (shrink)