Business ethics has become a very important concern in global business and understanding the effects of various factors on ethical judgments continues to attract research and practitioner attention. Using the Multidimensional Ethics Scale with its five generally accepted philosophical constructs, and vignettes developed by Cohen et al., current study investigates the relationship between cultural values, personality, religiosity and the ethical sensitivity of business students. We focus on a rapidly emerging country, Turkey, whose economic environment is similar to that of the (...) most Western nations but with a significantly different background and cultural values. Data for the study is collected from a major university in the southeastern Turkey. Although some significant relationships are identified between ethical sensitivity and cultural values and personality, our study findings confirm that MES dimensions had the highest influence on ethical sensitivity levels of business students. (shrink)

BackgroundIn terms of ethical decision making, every clinical case, when seen as an ethical problem, may be analyzed by means of four topics: medical indications, patient preferences, quality of life, contextual features. The aim of this study was to compare the performance of 4th year dental students on Ethical Decision Making before and after a course on ethics.MethodsFourth year dental students from academic year 2013–2014 participated in the study. A 3-h lecture, which was about four topics approach to clinical ethical (...) case analysis, was given to the students. The lecture was based on case scenarios related with dental ethics. After the completion of lectures,a case scenario was presented to the students to assess their ethical decision making abilities. At the end of the exam, four topics and ethical judgment were evaluated. Their performances on this examination were evaluated before and after lectures. Statistical evaluation was performed with the significance level set at p 0.05). The mean total score of the students after the course was significantly higher than before course.ConclusionMore lectures should be implemented to the curriculum to increase the student awareness of ethical issues and to reach the ultimate goals of dental education. (shrink)

The role of background knowledge in human intelligence, knowledge, and consciousness has been a topic of discussion among several philosophers, including Ludwig Wittgenstein, John Searle, Martin Heidegger, and Hubert Dreyfus. Hubert Dreyfus criticizes what he calls the mediational approach and offers the contact theory to clarify the concept within his theoretical framework. In alignment with Heidegger’s existential phenomenological perspective, he posits that our contact and our embodied coping with the world constitute a background by which we become acquainted with preunderstanding (...) that encompasses both prelinguistic and pre-propositional understandings. In this article, Dreyfus’s analysis of background knowledge is criticized by focusing on his latest writings. It is argued that, although Dreyfus claims to be defending horizontal foundationalism rather than vertical foundationalism, he primarily emphasizes the foundational nonlinguistic role of motor intentionality in absorbed coping. Furthermore, it is asserted that nonlinguistic embodied coping alone cannot provide the basis for linguistic communication and a humanly way of understanding. Rather than serving as a foundation, embodied coping is more appropriately situated within a linguistic context, because we perform deeds with words. (shrink)

Nancy Cartwright (1983, 1999) argues that (1) the fundamental laws of physics are true when and only when appropriate ceteris paribus modifiers are attached and that (2) ceteris paribus modifiers describe conditions that are almost never satisfied. She concludes that when the fundamental laws of physics are true, they don't apply in the real world, but only in highly idealized counterfactual situations. In this paper, we argue that (1) and (2) together with an assumption about contraposition entail the opposite conclusion (...) — that the fundamental laws of physics do apply in the real world. Cartwright extracts from her thesis about the inapplicability of fundamental laws the conclusion that they cannot figure in covering-law explanations. We construct a different argument for a related conclusion — that forward-directed idealized dynamical laws cannot provide covering-law explanations that are causal. This argument is neutral on whether the assumption about contraposition is true. We then discuss Cartwright's simulacrum account of explanation, which seeks to describe how idealized laws can be explanatory. (shrink)

The supreme counsel of the religion of Islam insistently emphasizes and promotes social solidarity and solidarity at every stage of life. Among the encouraged advices; the Qur'an and the hadith how meticulously focused on orphans and promised conditions and provisions for a virtuous life. The aim of the protection of orphans, shelter, representation, surety, evaluation of his property for bestowal, approaching with compassion and mercy. The prophet of Islam, who was born as orphan, Muhammad (pbuh.), by addressing the conscience of (...) humanity in order to protect the rights and law of orphan, brought preventive, encouraging orders and prohibitions. When it comes to dealing with orphans and protecting their rights and laws, it is not a correct approach to understand only in the form of protecting and meeting their material needs. On the contrary, it has been emphasized to meet his spiritual and psychological needs, not to insult his personality, and to contribute to his growing up as a beneficial individual for the society. This issue is stated as follows in the verse: “So don't crush the orphan” (Duhâ, 93/9). This order and the person of the Messenger of Allah also, draw the attention of mankind to respect for the material and spiritual rights of the orphan. The main target of the related things is not to leave the orphans alone, but to protect them, to provide an atmosphere of love. Otherwise, orphans deprived of the environment of love may pose problems for themselves and society while struggling with some psychological problems. The main purpose of our study is to draw attention to the compliance of the orphans' rights-law in the axis of the Qur'an and hadith according to the rapidly developing and changing life conditions in our age. (shrink)

Plato’s view on pleasure in the Republic emerges in the course of developing the third proof of his central thesis that the just man is happier than the unjust. Plato presents it as the “greatest and most decisive” proof of his central thesis, so one might expect to find an abundance of scholarly work on it. Paradoxically, however, this argument has received little attention from scholars, and what has been written on it has generally been harshly critical. I believe that (...) this treatment of the argument has been unfair and that the relevant passages deserve a more careful and charitable interpretation. In this paper, I take up two serious charges that scholars have leveled against this proof, that it is inconsistent and that it involves a “fatal ambiguity”. I show that these charges result from misinterpreting Plato’s text, and I offer an alternative interpretation of the relevant passages. In doing so, I hope to shed some light on the complexities involved in Plato’s unappreciated third proof. (shrink)

Tanrı’nın varlığı kanıtlama (isbât-ı vâcib) kelâm ilminin diğer tüm meselelerin kendisine dayandığı en başta gelen gayesidir. Kelâmcıların özelliği inşa ettikleri bir bilgi teorisi ekseninde bunu ortaya koymaya çalışmalarıdır. Kelâmda mevcut, ma’dum, kadîm, muhdes, cevher, araz gibi ontolojik kavramların daha genelde bilinenler (malumat) kümesinin unsurları olmasından da anlaşılacağı üzere kelamcılar Tanrı’nın varlığı konusunu bilgiye konu olmak bakımından ele almaktadırlar. Bu durum kelâmcılara göre Allah’ın varlığının bilgisine (marifetgullah) ulaşmanın bir epistemoloji meselesi olduğunu ortaya koyar. Bu makalede Mu’tezile kelamında önemli bir yeri olan (...) Kādî Abdülcebbâr’ın (ö. 415/1025) Tanrı’nın varlığını benimsediği bilgi teorisi ekseninde nasıl ispat etmeye çalıştığı ortaya konulacaktır. Bu doğrultuda makalede öncelikle Kādî’nin bilgiyi nasıl tanımladığı ve bu tanımında kendisinden önceki kelâmcılardan benzeşip farklılaştığı yerler ele alınacaktır. Ardından Kādî’nin bilgi edinme kaynaklarını “zorunlu” ve “iktisabi” bilgi türleri kapsamında nasıl tasnif ettiği ele alınacaktır. Son olarak Kādî’nin Tanrı’nın varlığını ortaya koyduğu bilgi teorisini ekseninde akli delilere dayalı olarak nasıl ispat etmeye çalıştığı ele alınacaktır. (shrink)

One of the important aspects of the classical kalām is that the philosophical topics related to physics and cosmology, namely daqīq or laṭīf al-kalām, have an important place in it. The reason for the involvement of the kalām scholars (mutakallimūn) in these kinds of issues is commonly regarded as an effort to defend Islamic beliefs against other religions and thought systems. However, when their studies are examined closely, the complexity of their concepts and theories, as well as the fact that (...) they discussed these matters not only with opposing groups but also among themselves, show that kalām had a much deeper and integrated relationship with science and philosophy in the classical period. Their engagement with philosophical and scientific matters, such body (jism), substance/atom (jawhar), accident (ʿaraḍ), motion, space, time, and causality dates back to the mid-8th century and displays great diversity. Although the mutakallimūn probably were the first ones to deal with physics-related issues in Islamic thought, it cannot be said that they are given the importance they deserve in modern studies pertaining to the history of science and philosophy in Islamic thought. The fact that, in kalām works, physics-related questions were generally discussed along with theological matters has caused the scholarship of mutakallimūn to be regarded as an adjunct of apologetic discipline and has thereby led to a limited description of kalām’s relationship with science and philosophy in the classical period. This set of circumstances hinders a proper understanding of how science and philosophy emerged and evolved in Islamic thought. In the present article, I will attempt to present the place and role of physical topics, namely daqīq or laṭīf al-kalām, in classical kalām, between the 9th and 11th centuries. Firstly, I will show how the classical mutakallimūn divided kalām into two parts, namely ‘major’ (jalīl) matters, which are based on revelation, and ‘subtle’ (daqīq) or ‘obscure’ (laṭīf) matters, which mainly depend on reason. Matters surrounding jalīl al-kalām indicate the theological problems on which the mutakallimūn had a general agreement, such as God’s oneness, revelation, prophethood, and eschatology. Questions discussed under the category of daqīq or laṭīf al-kalām mostly correspond to philosophical and scientific issues concerning epistemology, physics, and cosmology. Secondly, I will examine to what extent the mutakallimūn dealt with physical sciences and what kind of topics were primarily discussed in the field of daqīq or laṭīf al-kalām. The upshot of this will be that the claim that the mutakallimūn were interested in physics and cosmology merely for apologetic purposes is unsound; rather, in the 9th and 10th centuries, many Muslim theologians also concerned themselves with issues such as motion, void, body, and causality as truth seekers. That being the case, the mutakallimūn should be taken into consideration in studies related to the emergence and rise of science and philosophy in Islamic thought. (shrink)

Rigveda, Hint alt kıtasının en eski metinlerinden biri olarak, antik Vedik dönemin dini, felsefi ve kültürel yaşamına dair paha biçilmez bilgiler sunar. Bu kutsal kitap, karmaşık ilahiler, ritüeller ve mitolojik anlatılar yoluyla Hindistan’ın manevi ve düşünsel mirasının temellerini şekillendirir. Bu çalışma, Hint kültürünün köklerini ve gelişimini anlamada kritik bir rol oynayarak, yüzyıllar boyunca süregelen dini ritüeller, sosyal yapılar ve kozmolojik anlayışların şekillenmesine dair önemli veriler sunar. Makale, Rigveda’da yer alan Vedik yacña (kurban) ritüelini mercek altına alır; özellikle Soma kurbanının detaylı (...) ritüellerine ve rahiplerin bu törenlerdeki kritik rollerine dikkat çeker. Bu inceleme, eski Hint toplumunda rahiplerin dini ve sosyo-ekonomik etkilerini vurgulayarak, onların toplumdaki yerini ve önemini tartışır. Seçilen ilahilerin niteliksel tematik analizi, karmaşık ritüelistik çerçeveyi çözerek rahiplerin çok yönlü işlevlerine ve Vedik toplumunun toplumsal ve ruhani dengesini korumak için çok önemli bir rahip ücretlendirme biçimi olan ‘dakşiṇā’ sisteminin etkilerine ışık tutmaktadır. Araştırma, ritüelistik performanslar ile doğal dünya arasında simbiyotik bir ilişki olduğunu ileri sürerek, bu ritüellerin etkili bir şekilde uygulanmasının başta yağış olmak üzere çevresel olayları etkilediğine inanıldığını ve böylece insan dini pratiklerinin kozmik düzenle iç içe geçtiğini öne sürmektedir. Metinsel incelemeyi bilimsel yorumlarla bütünleştiren bu çalışma, Vedik kurban uygulamalarına dair kavrayışımızı geliştirmekte ve bunları Vedik dünya görüşünün şekillenmesinde merkezi bir rol oynayan manevi niyetler, maddi sonuçlar ve kozmolojik ilkelerin sofistike bir sentezi olarak tasvir etmektedir. Çalışma, bu eski ritüellerin ruhban sınıfı ile halk arasında nasıl karşılıklı bir dinamik oluşturduğunu, sosyal hiyerarşileri güçlendirirken aynı zamanda topluluğun manevi ve maddi refahını nasıl sağladığını incelemektedir. Bulgular, Vedik ritüellerin yalnızca dini törenler olarak değil, eski Hindistan’ın kültürel ethosunu, toplumsal yapılarını ve dini doktrinlerini şekillendiren temel unsurlar olarak kalıcı etkisinin altını çizmektedir. Rigveda’da ifade edildiği şekliyle kurban uygulamaları, toplumsal uyum için kritik bir araç olarak ortaya çıkmakta, ruhani ve zamansal olanın birbirine bağlılığına dair köklü bir inancı yerleştirmekte ve böylece Vedik dinin aşkın ve pragmatik boyutlarına dair incelikli bir bakış açısı sunmaktadır. Bu çalışma, Vedik kurban ritüelleri, sosyal düzenin oluşumu ve kadim Hint düşüncesinde tanrısalın nasıl algılandığı arasındaki kompleks bağlantıyı açıklamakta, böylece bu eski törenlerin Hinduizm’deki sonraki dini ve kültürel pratikler üzerindeki kalıcı etkisini ve mirasını detaylı bir şekilde ortaya koymaktadır. (shrink)

Zamanda özdeşlik problemi felsefe tarihinin en önemli ve temel problemlerinden birisidir. Fakat bu özdeşlik problemi sadece fiziksel nesnelerde değil, bilincin özdeşliğinde de kendisini gösterir. Bilincin özdeşliği problemi onun salt bir tanımlama mı yoksa kendi içinde bir varlık olarak ontolojik bir statüsü olup olmadığı mı sorusuyla ilgilidir. Bu makalede demet teorisi gibi önde gelen bilinç teorilerinin bilincin geçişi veya bölünmüş zihin gibi temel problemlerin çözümünün açıklanmasında yetersiz olduklarını zaman felsefesinin bir kuramı olan dört-boyutçuluğun özdeşliğin geçişi konusundaki çözümlere yönelik yaklaşımını uyarlayarak savunacağım. (...) Bu amaçla Theseus’un gemisi ve Chisholm’un kahve kupası gibi felsefenin bilinen örneklerini verecek ve aynı örnekleri bilincin geçişine uygulayacağım. Bu örneklerden hareket ederek, B-serisi yargılamalarıyla (özellikle Ezelicilikle) ışınlanma paradoksunun çözümünü öne süreceğim. Bilinç benzeri nesnelerden kastın, bilincin var olmasını sağlayan bir zamansal ilişki mi yoksa bu ilişkilerden soyut bir ontolojik statü mü olduğu sorununa da değineceğim. Eğer bilinç ve nesneler arasındaki bu ilişki ortaya konulursa Parfit ve diğer filozofların ortaya koyduğu benzeri sorunların çözülebileceğini düşünüyorum. Bunu yaparak bilincin diğer tüm uzay zaman nesneleri gibi mereolojik (parça bütün ilişkisi bağlamında) bir özü olduğunu ileri süreceğim. Bu sebeple de demet teorisini ve Parfit’in çözümünü, Sider’ın Perry ve Prior’a karşı argümanlarından analojiyle reddedeceğim. Bu sayede argümanımı özdeşliğin analitik metafizik konumu lehine güçlendireceğim. (shrink)

This study aims to evaluate the ideas on the scope and method of economics of Joseph Schumpeter who is one of the important economists of the 20th century. The study consists of four sections: In the first section we underline the interesting points of his life to understand the roots, background, or 'vision' of his thought system. In the second section, we will examine his methodological views that he asserted in his first (but translated into English only in 2010) book. (...) Third section will be concerned with his 'analysis of economics' which refers to his critics of Leon Walras's general equilibrium analysis (as static) and his own alternative (dynamics analysis of capitalist economies) about the central subject matter of economics. In the fourth section we will treat his approach about the development/evolution process of economic thought in time. The study concludes with a brief assessment: Schumpeter is one of the rare economists who can build his own thought system in the history of economics, and he embraced a pluralist perspective in the field of the methodology of economics. (shrink)

PREFACE WORD The Tanzimat period, which was the starting point of reform movements in many areas such as social, political, economic, military, etc., in which steps were taken towards Westernization, is considered to be an important milestone in drawing the fate of the Ottoman Empire. In this longest century of the empire, when many things were rushed, education partially received its share of change and reform. However, since the field of education was under the control of religious institutions such as (...) the Şeyhülislâmlık and the Nezâresi Evkâf-ı Hümâyun, the changes and reforms in this field remained limited. Regarding philosophy, which is the subject of our study, we can say in advance that philosophical movements in the West, the ideas of philosophers and philosophical education in the Western sense began to enter our country in the post-Tanzimat period. It is noteworthy that during this period when the Ottoman Empire became acquainted with Western philosophy, philosophy in the West experienced a period of crisis. In the period preceding this acquaintance, philosophy education in our country was carried out in a style loyal to the tradition of Islamic philosophy, and the break in this tradition occurred with the Tanzimat. One of the most widely debated issues from the Tanzimat to the present day has been whether or not a philosophical tradition unique to us can be established. Issues such as whether a philosophy built on our own culture and values can provide us with the opportunity to raise philosophers who are considered philosophers in the Western sense, and the level of competence and proficiency of Turkish in terms of creating a philosophical language on the way to realizing this opportunity, and efforts to establish a deep-rooted tradition continue to stand before us. In this study, from a holistic perspective, the changes in philosophical paradigms in certain periods from Tanzimat to the present day have been tried to be determined chronologically and problematically. The fact that the movements that emerged with Tanzimat were broken in certain periods, such as 1915, 1933 and 1960, and left their place to different movements, and the changes in our country in parallel with the change in the perception of philosophy in the world have been tried to be revealed in this study, and as a result of the study, results that have not been expressed so far have been reached. Again, whether the perception of philosophy has changed in society along with the change in philosophy in higher education is among the topics investigated in this study. For example, the fact that professors such as Mehmet İzzet, Niyazi Berkes and Necati Öner, who studied philosophy, regretfully admitted that it was embarrassing to say "I am studying philosophy", and instead took refuge in evasive answers such as "I am studying at the Faculty of Literature, I am studying at the Faculty of Language and History", clearly shows how the difficulty of doing philosophy in Turkey is at a high level with these prejudices. From the times when philosophy was identified with irreligion and atheism, and philosophers were seen as useless people who only criticized and did not produce solutions, to the present situation, the paths taken and the obstacles overcome make us hopeful for the bright future of philosophy in Turkey. In the Dârülfünun, which was de facto established in 1863 and opened and closed many times, philosophy courses were able to find a wide place in the curriculum after 1900 and especially after 1916. However, the contribution of philosophy courses and departments, which have been a significant part of the academy since 1916 both as a field of research and education, to the establishment and development of the longed-for original philosophical thought is currently the subject of a separate discussion. Indeed, philosophy departments have never escaped the criticism that they teach Western thought, transfer Western intellectual currents, ignore social values, and provide an exclusively Western and unproductive education. Our study, which deals with the processes of change and transition in philosophy education in Turkey and the debates on these processes, consists of three chapters and three appendices. In the first part, the studies in the field of philosophy from Tanzimat to the Republic are discussed theoretically and a general framework is tried to be drawn about the establishment of philosophy in Turkey. The topics covered in this section are mainly philosophy education until the establishment of the first university in 1863 under the name Dârülfünun and its closure and reopening in 1900 under the name Dârülfünun-ı Şâhâne. As is known, after a long period of trial and error, Dârülfünun was reformed under the name "Dârülfünun-ı Osmânî" in 1908 during the Second Constitutional Monarchy. Reforms in the field of education continued unabated, and with the university reforms in 1915 and 1933, philosophy departments also underwent significant change and transformation. Especially German faculty members, who were influential in these reforms, played an active role in the restructuring of the philosophy department. Apart from universities, philosophical activities were also carried out in non-governmental organizations, newspapers and journals. In particular, the philosophers who tried to become an association under the name of the Turkish Philosophical Society are today actively working under the name of the Philosophical Society of Turkey and the Turkish Philosophical Association. In this part of our study, in addition to these issues, the philosophers of the Republican period, which we have identified as four generations, and their philosophical attitudes and behaviors are evaluated together with the aspects reflected and not reflected in their works, and the interaction between the similarities and differences between the general characteristics of the generations and the philosophical atmosphere in the country is tried to be analyzed. The similarities and differences between the generations are analyzed since they are the main factors that determine and govern the course of philosophy in Turkey. The second chapter is devoted to "Philosophical Disciplines in Purgatory in the Republican Era". In this section, the disciplines of history of science, logic, Islamic philosophy and philosophy of religion, which we characterize as disciplines in limbo because their place in philosophy departments has always been controversial, are analyzed. In the third and final chapter, under the title "Philosophical Problems and Movements in the Republican Era", the problem of establishing the practical implications of the philosophical issues discussed in the first two chapters on the theoretical level, the question of whether Turkish can be the language of philosophy, Western philosophical movements in Turkey and their representatives are discussed. This chapter concludes with the main purpose of the study, which is to discuss the problems of philosophy in Turkey, suggestions for solutions and future perspectives. We have tried to enrich our research with three appendices that are considered to be complementary to these three chapters. The first appendix contains interviews with twelve senior professors who retired after teaching philosophy in Turkey for many years. These senior professors were asked questions about the changes in the view of philosophy in Turkey, philosophy education in higher education, their perceptions of philosophy, etc., and an important historical note was made with their answers based on their experiences. In this respect, we believe that these interviews will serve as an important source and reference for future generations and the social sciences community. Although the speeches of these professors contain many important discourses, messages and references, we have chosen one motto phrase to carry in the title. On this occasion, we would like to express our gratitude to our esteemed professors for sharing their vast knowledge and experience in the field of philosophy with us. In the second appendix, the short life stories and works of about a hundred professors in the field of philosophy in the Republican period are included. Although this information is sometimes easily obtained through the internet, biographical books or the works of the professors themselves, sometimes, after a very long and laborious work, original information has been reached, which is expressed for the first time in this study. Sometimes the capture of a very small detail required great efforts. In the third and final appendix, the names and periods of the senior philosophers of the Republican period are listed chronologically. (shrink)

Hristiyan teolog William Lane Crag'a ait din ve bilim arasındaki ilişkiyi ele lan bir çeviri...

We propose a theoretical model to explain the usage of time-inconsistent behavior as a strategy to exploit others when reputation and trust have secondary effects on the economic outcome. We consider two agents with time-consistent preferences exploiting common resources. Supposing that an agent is believed to have time-inconsistent preferences with probability p, we analyze whether she uses this misinformation when she has the opportunity to use it. Using the model originally provided by Levhari and Mirman (Bell J Econ 11(1):322–334, 1980), (...) we determine the optimal degree of present bias that the agent would like to have while pretending to have time-inconsistent preferences and we provide the range of present-bias parameter under which deceiving is optimal. Moreover, by allowing the constant relative risk aversion class of utility form, we characterize the distinction between pretending to be naive and sophisticated. (shrink)

Plato argues in Republic IX that people are often mistaken about their own pleasures and pains. One of the mistakes he focuses on isjudging that an experience of ours is pleasant when, in fact, it is not. The view that such a mistake is possible is an unpopular one, andscholars have generally been dismissive of Plato’s position. Thus Urmson argues not only that this position is deeply flawed, but alsothat it results from a confusion on Plato’s part. In this paper, (...) I show that Urmson’s criticism is misguided. I then defend Plato against theidea that it is impossible for someone to make the mistake in question. In doing so, I bring out details in Plato’s text and show that his account of the phenomenology involved in making this mistake is far more sophisticated than has so far been recognized. (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)

This article aims to examine Alvin Plantinga's speech at Biola University which name is: ‘‘Science and Religion, Where the Conflict Really Lies.’’ In order to achieve this purpose, after giving a description of the emergence of conflict between two disciplines, the ideas of Plantinga is examined through his speech and articles. The remainder of the article conducts a critical examination of his thesis in the light of Islamic viewpoint.

This volume of Eurasian Studies in Business and Economics includes selected papers from the 24th Eurasia Business and Economics Society Conference, held in Bangkok. The theoretical and empirical papers gathered here cover diverse areas of business and management from different geographic regions; yet the main focus is on the latest findings on evolving marketing methods, analytics, communication standards, and their effects on customer value and engagement. The volume also includes related studies that analyze sustainable consumer behavior, and business strategy-related topics (...) such as cross-border restructuring, quality management standards, and the internationalization of SMEs. (shrink)

This study presents the case of a Metropolitan Municipality in the Aegean Region of Turkey, which undertook a series of initiatives to conduct projects on environmental protection and sustainability. This case study was conducted as two separate studies as a part of Horizon 2020-funded ECHOES project under Work Package 6, aiming to gain insight into the collective magnitudes of energy-related choices and behavior. The starting point of the process is marked, in 2015, by the municipality becoming a party to the (...) Covenant of Mayors movement, joining around 8,000 signatories from over 50 countries. In line with European Union’s climate targets and associated energy-related policies, signatories of the Covenant of Mayors aim to decrease carbon emissions by 20% by 2020 and by 40% by 2030. In order to enhance the design and operationalization of policies for achieving these targets, each partner in the Covenant of Mayors is required to develop a Sustainable Energy Action Plan. The SEAP is to be prepared within 2 years of becoming a party to the Covenant of Mayors and involves action plans and projects in order to operationalize the strategies for achieving the associated targets. To this end, this study analyzes the Metropolitan Municipality’s SEAP and its components, which include zero-emission public transportation project, transformation of existing buildings to a more energy-efficient standard and related energy audit studies, a project for decreasing waiting periods in traffic via a Smart Traffic System, a pedestrianization project, and a project for increasing the use of geothermal energy for district heating. This study set out to identify the internal and external factors, as well as bottom-up and top-down mechanisms involved in various phases of the preparation and implementation of the SEAP. The research method was expert interviews, incorporating viewpoints and perceptions of stakeholders from different levels of the municipality. Among the key results are understanding the roles of enthusiasts and frontrunners in such initiative and the importance of top-management and central government support. (shrink)

It is well known that Nash equilibria may not be Pareto-optimal; worse, a unique Nash equilibrium may be Pareto-dominated, as in Prisoners’ Dilemma. By contrast, we prove a previously conjectured result: every finite normal-form game of complete information and common knowledge has at least one Pareto-optimal nonmyopic equilibrium (NME) in pure strategies, which we define and illustrate. The outcome it gives, which depends on where play starts, may or may not coincide with that given by a Nash equilibrium. We use (...) some simple examples to illustrate properties of NMEs—for instance, that NME outcomes are usually, though not always, maximin—and seem likely to foster cooperation in many games. Other approaches for analyzing farsighted strategic behavior in games are compared with the NME analysis. (shrink)

This dissertation is an analysis of the development of dialectic and argumentation theory in post-classical Islamic intellectual history. The central concerns of the thesis are; treatises on the theoretical understanding of the concept of dialectic and argumentation theory, and how, in practice, the concept of dialectic, as expressed in the Greek classical tradition, was received and used by five communities in the Islamic intellectual camp. It shows how dialectic as an argumentative discourse diffused into five communities (theologicians, poets, grammarians, philosophers (...) and jurists) and how these local dialectics that the individual communities developed fused into a single system to form a general argumentation theory (adab al-bahth) applicable to all fields. I evaluate a treatise by Shams al-Din Samarqandi (d.702/1302), the founder of this general theory, and the treatises that were written after him as a result of his work. I concentrate specifically on work by Adud al-Din al-Iji (d.756/1355), Sayyid Sharif al-Jurjani (d.816/1413), Taşköprüzâde (d.968/1561), Saçaklızâde (d.1150/1737) and Gelenbevî (d.1205/1791) and analyze how each writer (from Samarqandi to Gelenbevî) altered the shape of argumentative discourse and how later intellectuals in the post-classical Islamic world responded to that discourse bequeathed by their predecessors. What is striking about the period that this dissertation investigates (from 1300-1800) is the persistence of what could be called the linguistic turn in argumentation theory. After a centuries-long run, the jadal-based dialectic of the classical period was displaced by a new argumentation theory, which was dominantly linguistic in character. This linguistic turn in argumentation dates from the final quarter of the fourteenth century in Iji's impressively prescient work on 'ilm al-wad'. This idea, which finally surfaced in the post-classical period, that argumentation is about definition and that, therefore, defining is the business of language—even perhaps, that language is the only available medium for understanding and being understood—affected the way that argumentation theory was processed throughout most of the period in question. The argumentative discourse that started with Ibn al-Rawandi in the third/ninth century left a permanent imprint on Islamic intellectual history, which was then full of concepts, terminology and objectives from this discourse up until the late nineteenth century. From this perspective, Islamic intellectual history can be read as the tension between two languages: the "language of dialectic" (jadal) and the "language of demonstration" (burhan), each of which refer not only to a significant feature of that history, but also to a feature that could dramatically alter the interpretation of that history. (shrink)

Amme İdaresi Dergisi’nin (AİD) bibliyometrik analiz ile incelendiği bu çalışmada, AİD’de 2007 yılından 2023 yılına kadar yayımlanan 401 makale ve 578 yazara ilişkin veriler kullanılmıştır. Çalışmada önce, AİD’e ait genel bulgular ortaya konulup yorumlanmıştır. Sonra makale yazarları; yazar sayısı, cinsiyeti, akademik unvanları, yazar üretkenliği, kurumları ve kurum türleri, Fakülte/Enstitü ve anabilim dalı; makaleler ise, konu, anahtar kelimeler, yıl, dil ve makale kabul süresi gibi ölçütler temel alınarak değerlendirilmiştir. Çalışmada, AİD’de makalelerin en çok tek yazarlı olduğu, erkek araştırmacıların katkı düzeyinin daha (...) yüksek olduğu, doktor öğretim üyesi unvanlı yazarların en çok katkıda bulunduğu, en üretken yazarın dört makale ile katkıda bulunduğu, katkı sunan 142 farklı kurumun büyük çoğunluğunu devlet üniversitelerinin oluşturduğu, ‘kamu yönetimi’, ‘devlet yönetimi’ gibi ana konu başlıklarına daha çok odaklanıldığı, her yıl farklı sayıda makale yayımlandığı, makalelerin neredeyse hepsinin Türkçe yazıldığı ve makale değerlendirme süresinin ortalama 185 gün olduğu gibi bulgulara ulaşılmıştır. Elde edilen bulgular, ayrıntılı biçimde analiz edilmiş ve önceki araştırmalar ile karşılaştırılarak sunulmuştur. Bu çalışma ile elde edilen sonuçlar, AİD’in yayımlandığı ilgili yıllar arasında bibliyometrik olarak genel tabloyu özetlemesi ve 2024 ve sonrası AİD’in yayın hayatına ışık tutması açısından önem taşımaktadır. (shrink)

The notion of dharma is one of the most important concepts of Hinduism. This paper deals with the semantics diversity of the term of dharma, which is a Sanskrit word derived from the root of dhṛ that means to support, hold, maintain. In addition, the concept of purushārtha, consisting of the words purusha and artha, is examined by focusing on the different usages of that term. It is criticized why purusarthas are defined as trivarga or çaturvarga and the historical and (...) philosophical significance of the purusarthas is discussed. Besides, the connection of purushārthas with varna and ashramas has been investigated as well as it is mentioned which purushārtha orders should be observed by caste members and which purushārtha should be considered by individuals in the ashrama system.Purushārtha is a key concept in Hinduism and refers to the three/ four proper goals or aims of a human life. The word purushārtha literally means purpose of human being or object of human pursuit. All four purushārthas are important, but in cases of conflict, dharma is considered more important than artha or kama in Hindu philosophy. Moksha is considered the ultimate ideal of human life. It is also criticized that purushārthas are defined as trivarga or çaturvarga; its historical and philosophical significance was discussed. In addition, the connection of purushārthas with varna (brahman, kshatriya, vaisya, sudra) and ashramas (brahmacharya, grihastha, vanaprastha, sanyasa) has been investigated. In the caste system, the knowledge of which purushārtha element that caste members should observe has been mentioned. It was emphasized which purushārtha should highlight in the stages. (shrink)

This study aimed to examine the thoughts and expectations of patients receiving healthcare from their physicians and evaluate the ethical aspects of these thoughts and expectations. To determine the ethical aspects of the thoughts and expectations of patients, an open-ended question was asked on the web page of the Turkish Armed Forces (TAF) Health Care Command, which is accessible to the users of the TAF intranet system (the internet system used within TAF institutions). The participants were asked to express their (...) thoughts in their own words. A total of 804 participants answered the question by providing their input. The statements of the participants were classified separately by two public health specialists. The classification was made in accordance with the basic principles of patient rights, and they were collected under various headings including expectations about respect and care, good communication, informed consent, and fair and non-privileged distribution of healthcare services. The results show that patients tend to consider the physicians they see as solely responsible for all the negative issues that they encounter during their healthcare. This indicates that there is a need for extensive research on the underlying factors involved in the negative thoughts and feelings toward healthcare professionals in both TAF and Turkey in general. (shrink)

Begining from the Paleolithic Period cultures, the Danube has hosted a society and a state. The Danube river, which is the source of life for the states living in the Danube basin, has become more strategic with the growth and spread of the states and has become the key to existence in these lands. The Danube, which was used only for drinking water and agricultural irrigation in the Middle Ages, has become the main tool of trade in time. It has (...) been replaced by modern boats, starting with the transportation made by backing up from the shore with horse-drawn carriages over the Danube. The process of sharing dominance in the waterway has been the main target in the management of the Danube. It is possible to evaluate the process of managing the navigation in the Danube in four periods. The first period is the period of bilateral agreements between 1792 and before; the second term, the commission period, which started with the Paris Peace Conference of 1856 and continued between the 1920s and the First World War, which was planned for a short time but whose mandate was extended several times; the third period, efforts to internationalize the Danube from 1920 to the Second World War; the fourth period is the internationalization process of the Danube. However, there is no legal document in which the Danube states, which have agreed for the management of navigation for centuries, have made an agreement on the prevention, control and disposal of ship-borne pollution. (shrink)

The aim of this study is to analyse the effect of religiosity on psychological well-being via meta-analytical method. In addition, the presence of moderator variables that may cause the influence quantity which was calculated as a result of meta-analytical process, is analysed. For these aims, studies that are suitable for the criterion of choice were identified. Within this context, without applying a criterion for date, the influence quantity of 10 thesis studies were calculated, which analyse the correlation between religiosity and (...) psychological well-being, and which include the number of samples used in meta-analysis and the number of pearson correlation coefficient (r) valu. Regarding the theses included in this study, 3 (30%) of them doctoral theses and 7(70%) of them are master’s theses. The number of people in samples is 5.914, 3.848 (65,06%) of which are from doctoral, and 2.066 (34,94%) of which are from master’s theses. For the analysis of the data, CMA (Comprehensive Meta-Analysis 2.0) statistical package program was used. The publication bias of the researches covered in this study was analysed via “Funnel Plot Graphic”, “Classic fail-safe N”, “Begg and Mazumdar rank correlations” and “Egger’s regression test” statistics methods. As a result of these statistical analyses, no evidence of publication bias has been found. Heterogeneity test was conducted to identify which model is to be used in measuring the influence quantity of the researches included in the study. The Q(sd=9) statistical value for its heterogeneity was measured as 114,90 (p0,05). According to this, it was concluded that the sample groups in the studies covered in the meta-analysis did not have a moderator role in the relationship between religiosity and psychological well-being. In addition, the average influence quantity for scientific publication types in Fisher’s z is respectively.193 for PhD, and.118 for master’s degree. The average influence quantity for these subsample groups was not considered to be statistically significant (QB=0,384; p>0,05), either. In other words, the type of publication does not play a moderator role in the relationship between religiosity and psychological well-being. (shrink)

One of the concepts with unclear definitions is teacher leadership. Teachers must be inclined to take various risks to become leaders. In fact, in practice, most teachers are not taught leadership skills in career preparation programs. Teachers' success in decision-making processes and school leadership efforts is sometimes limited. Teachers who achieve control in their classrooms have much more power to make suggestions to other adults in the school and can bring valuable qualities to the school as teacher leaders. In addition (...) to aiming to organize effective classroom activities, teacher leadership also requires taking part in school activities. This research was conducted to discuss the roles and strategies of principals and teachers in developing teacher leadership in Azerbaijan. To achieve the purpose of the research, the scanning method was followed and a theoretical analysis was made. Leadership is the ability to motivate a group, gather them around certain goals, and achieve these goals together. As an effective leader, the teacher has the responsibility of developing a vision, sharing his vision, and organizing learning experiences appropriate to the development and individual differences of all students. (shrink)

In Islamic thought, the accumulation regarding Tafsir appears in various ways. One of them is the type of work called Anmudhaj that contains chapters about Tafsīr. In the An-mudhaj type of works, the determination of the sciences to investigate may occur according to different criteria. These criteria may occur as a classification of science and they also can be limited to a few sciences. In this article, we will examine the Tafsīr chapter from the work of Sipāhīzādah who took charge (...) as a teacher and judge in the Ottoman Empire. That part cons-titutes the first chapter of the work called Anmūdhaju’l-Funūn which he symbolically limited the investigated sciences to seven. The other investigated sciences in the work are Ḥadīth, Kalām, the methodology of Islamic Law, Fiqh, Bayân, and Medical Science. In the Tafsīr chap-ter of the work of Sipāhīzādah called Anmūdhaju’l-Funūn, seven different issues are investi-gated in total. Those questions are “Does Bismillah count as a vow?” and “What is the order of the creation of the earth and the heavens in the light of the verse al-Baqarah 2/29?” and “Do the names of the numbers imply limitation (hasr)?” and “What is the reason behind the borrowing of Israelites the jewels of the Egyptians in the light of the verse al-Baqarah 2/50?” and “The entry order to the city was given to Israelites in the verses al-Baqara 2/58-59, was this order given to them before or after their deviation?” and “Where is the prostrated door which is mentioned in the verse?” and “How can we assess Fakhr al-Dīn al-Rāzī’s questions and answers regarding the narrative differences between the verses al-Baqarah (2/58-59) and al-A‘râf (7/161-162)?” Sipāhīzādah examined the issues of Tafsīr through a historical which makes him the participant of the debate and allows him to the continue the present discourse through a critical reading. This makes the subject of work quite important. Because thanks to the work, it will be possible to catch some clues about the progress of the accumu-lation regarding Tafsīr in the era the author lived.Summary: In Islamic thought, the accumulation regarding Tafsīr appears in various ways. One of them is the type of work called Anmudhaj that contains chapters about Tafsīr. In Anmudhaj type of works, the determination of the sciences to investigate may occur according to diffe-rent criteria. These criteria may occur as a classification of science and they also can be limi-ted to a few sciences. In this article, we will examine the Tafsīr chapter from the work of Sipāhīzādah who took charge as a teacher and judge in the Ottoman Empire. That part cons-titutes the first chapter of the work called Anmūdhaju’l-Funūn which he symbolically limited the investigated sciences to seven. The other investigated sciences in the work are Ḥadīth, Kalām, the methodology of Islamic Law, Fiqh, Bayân, and Medical Science.The work of Sipāhīzādah, Anmūdhaju’l-Funūn consists of seven chapters and also seven is-sues are investigated in the Tafsīr part of the work. The first investigated issue in the Tafsīr part is the issue of Basmalah and in our opinion, it would not be surprising to accept that in one dimension it is a conscious choice aimed at the beginning of the work. His general attitude is presenting the issues firstly. He constituted all of the issues through the trio of al-Zamakhs-harī, al-Rāzī, and al-Bayḍāwī either one or two of them. Another remarkable point in the de-velopment of the issues is Sipāhīzādah begins with Basmalah according to the Mushaf com-position and proceeds to al-Baqarah verse 59 in a particular order. According to this, the aut-hor takes the problems he detected in the relevant parts as a subject.The issues that are investigated in the Tafsīr chapter can be listed as follows:1. Can Bismillah be used as a vow? According to Sipāhīzādah, al-Bayḍāwī, al-Jurjānī and Mollā Khusraw claim that there is a difference between vowing in the name of God and starting something with Bismillah and this difference should be rejected through the work of al-Mergīnānī that is called Hidâye and Ibn al-Humām’s Sharh. Thus, according to him one of the differences between Billah and Bismillah is not that they count as a vow.2. What is the order of the creation of the earth and the heavens in the light of the verse al-Baqarah 2/29? Sipāhīzādah mentions that the creation and the arrangement of the earth did not happen at the same time.3. Do the names of the numbers imply limitation (hasr)? Regarding this issue, Sipāhīzādah took the verse that says “…and made them seven heavens” as the focal point and claimed that the mentioned number in this verse indicated limitation and gave examples from verses, hadith, linguists and scholars of the methodology.4. What is the reason behind the borrowing of Israelites the jewels of the Egyptians in the light of the verse al-Baqarah 2/50? Sipāhīzādah criticized the two arguments of Fakhr al-Dīn al-Rāzī. Sipāhīzādah criticized the assessments that Ancient Egyptians pursued those properties which they lent before and Israelites kept those jewels and he rejected them.5. The entry order to the city was given to Israelites in the verses al-Baqara 2/58-59, was this order given to them before or after their deviation? He criticized the argu-ments of al-Zamakhsharī and al-Bayḍāwī which they have given to prove that this order was given to them after their deviation. He offered arguments and emphasi-zed that the entry order to the city was given before their deviation.6. Where is the prostrated door which is mentioned in the verse al-Baqara 2/58? It is controversial if it is Jerusalem or the door of the Mosque in which they were perfor-ming the prayer. al-Zamakhsharī and al-Bayḍāwī claim that it is Jerusalem. Was this order given before or after the death of the prophet Moses? Sipāhīzādah thinks that it has to be the door of Jerusalem.7. How can we assess Fakhr al-Dīn al-Rāzī’s questions and answers regarding the nar-rative differences between the verses al-Baqarah (2/58-59) and al-A‘râf (7/161-162)? Sipāhīzādah criticized the responses which are given by al-Rāzī and gives contrary responses.It is obvious that the author is Hanafi in the matters of Islamic Law. Besides this, we can say that Sipāhīzādah did not examine the issues of Tafsīr through a sense of belonging, he emp-hasized the opinions of people which he found compatible with his beliefs. Hence, He someti-mes comes to an agreement with al-Bayḍāwī who is a Shaffi in the matters of Islamic Law and from time to time he affirms al-Zamakhsharī who is a Mutazilite in the matters of faith. Sipāhīzādah examined the issues of Tafsīr through a historical depth and this both makes him a participant of the debate and allows the continuation of the present discourse through a critical reading. Thus, an attitude of critical consistency is prominent in his works. In our opi-nion, this attitude of critical consistency is an action of consolidation for the maintenance of the power of the relevant text-centered linguistic system. In this regard, we can say that Tafsīr remained its liveliness in the geography in which the author lived. So, the founders of the system which we can list as al-Zamakhsharī, Fakhr al-Dīn al-Rāzī, and al-Bayḍāwī and the ones who caused it to continue which we can list as Sayyid Sharif al-Jurjānī, Mollā Khusraw, and Ibn Kamāl Pasha have been read critically by the author. This makes the subject of work quite important. Because thanks to the work, it will be possible to catch some clues about the progress of the accumulation regarding Tafsir in the era the author lived. Even though it was negative in the issues that are investigated by the author, the fact that the Fakhr al-Dīn al-Rāzī is a prominent figure is an indicator of the maintenance of the dominance of Rāzī. It would be more appropriate to link this with his effectiveness rather than the Kalāmī power of his Tafsir. For Rāzī is not taken as the focal point by Sipāhīzādah only in issues of Kalām. Besides that, he renders Rāzī as a participant of the subject in linguistic issues too such as whether if the name of the numbers implies limitation or not and the usage of varied phrases in verses. (shrink)

In this article, the conceptions of prophethood of Peripatetic philosophers and Spinoza are discussed comparatively. Prophethood, one of the most original theories of Islamic philosophy, was discussed by the Peripatetic philosophers in connection with the theory of emanation, together with metaphysics, epistemology, ethics and politics. Al-Fārābī was the first Islamic philosopher to systematize the theory of prophethood with the Active Intellect and the faculty of imagination. After him, all Islamic philosophers dealt with the subject of prophethood in one way or (...) another. Like many Western philosophers, the New Age philosopher Spinoza was also influenced by the Peripatetic theory of prophethood. He explained prophethood in terms of the faculty of imagination and miracles; he also emphasized that prophets were chosen people and their messages were universal, unlike the linguistic perception of Western thought. (shrink)