This paper consists of four parts. Part 1 is an introduction. Part 2 evaluates arguments for the claim that there are no strict empirical laws in biology. I argue that there are two types of arguments for this claim and they are as follows: (1) Biological properties are multiply realized and they require complex processes. For this reason, it is almost impossible to formulate strict empirical laws in biology. (2) Generalizations in biology hold contingently but laws go beyond describing contingencies, (...) so there cannot be strict laws in biology. I argue that both types of arguments fail. Part 3 considers some examples of biological laws in recent biological research and argues that they exemplify strict laws in biology. Part 4 considers the objection that the examples in part 3 may be strict laws but they are not distinctively biological laws. I argue that given a plausible account of what distinctively biological means, such laws are distinctively biological. (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)

Sober [2011] argues that some causal statements are a priori true and that a priori causal truths are central to explanations in the theory of natural selection. Lange and Rosenberg [2011] criticize Sober's argument. They concede that there are a priori causal truths, but maintain that those truths are only ‘minimally causal’. They also argue that explanations that are built around a priori causal truths are not causal explanations, properly speaking. Here we criticize both of Lange and Rosenberg's claims.

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)

In this paper, I investigate the nature of a priori biological laws in connection with the idea that laws must be empirical. I argue that the epistemic functions of a priori biological laws in biology are the same as those of empirical laws in physics. Thus, the requirement that laws be empirical is idle in connection with how laws operate in science. This result presents a choice between sticking with an unmotivated philosophical requirement and taking the functional equivalence of laws (...) seriously and modifying our philosophical account. I favor the latter. (shrink)

Jacobus Erasmus. The Kalām Cosmological Argument: A Reassessment. Cham: Springer, 2018. xiii+186 sayfa. ISBN: 9783319734378.

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)

This study aims at giving an explanatory understanding of conservativism in regard to the philosophy of politics, and at discussing its place and future within our historical period. This study asserts that conservative philosophy of politics came about as a reaction against continental enlightenment, and became a political stance within French Revolution. This artical mainly considers the formation of conservative theory, and the relation between conservativism and the philosophy of enlightenment. Moreover, reactions to the philosophy of enlightenment arisen by religious, (...) romantic and conservative thinkers have also been mentioned. Within the history of western thought, political conservativism emphasizes a serious tradition of thought, assumed to bear a rich philosophical heredity. Moreover, among modern philosophies of politics, it also stresses a highly comprehensive doctrine, and a philosophy of politics which has completely marked our historical period. (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)

Māturīdism is an Ottoman identity and this identity was not limited, as is commonly believed, to the last period of the Empire. It maintained its formal existence throughout the Ottoman history. Nevertheless, the context in which the Māturīdism was located or with which it was associated changed in the course of time. In the early period when the eclectic way of thinking was dominant, Māturīdism as a creed was apparent mainly in the jurists whose ascetic identity was prominent and partly (...) in the mystical currents that were essentially continuations of Yasawiyya. At this point, the Bukhara-centered Ḥanafī legal literature played a distinctive role. At the time of Meḥmed II and in the following period during which the philosophical kalām dominated the scene, the Māturīdism was relatively passive and was in search of a position against the Ash‘arism. The new Rāzian paradigm of thought that began to be felt strongly in the Ottoman lands with Meḥmed II as an attempt of integration into the global circulation of knowledge prevented to a certain extent the visibility of Māturīdism. However, even in this period, Māturīdism was remarkably reflected in the muqaddimāt-i arba‘a literature which was directly sponsored by Meḥmed II. The tradition of philosophical kalām in the Ottoman scholarship, just when it was about to yield significant results, was interrupted due to the struggle against the Ṣafawids. Transformation of this political tension, at the same time, into a fight against Shiism also brought about a constriction in the religious thought of the Ottomans. Shiism and its all other variants were bitterly attacked under the main heading of Rāfiḍa. Unfortunately such a refutational approach proved a boomerang and returned in time striking the Ottoman Ṣūfīs who stood near the line of the Ardabil Shrine before its Shiitization. Ḥanafī fatwā literature was used extensively in the refutation texts against Ṣafawids. This brought to the fore at first the Ḥanafite and then the Māturīdite identity. This paper attempts to analyze this changing emphasis on Māturīdism in the Ottoman period and the political and intellectual factors that supported and nourished it. -/- SUMMARY It can be argued that the debates around Ash‘arism and Māturīdism in the Ottoman period and the resulting meant more than attempts of the members of the two sides to understand each other and that Māturīdism, particularly from the 16th century onwards, was gradually brought fore as the identity of Ottomans. In fact, this identity was not limited, as is commonly believed, to the last period of the Empire; it maintained, in form, its existence throughout the Ottoman history. Nevertheless, the context in which the Māturīdism was located or with which it was associated changed in the course of time. In the early period when the eclectic way of thinking was dominant, Māturīdism as a creed was apparent mainly in the jurists whose ascetic identity was prominent and partly in the mystical currents that were essentially continuations of Yasawiyya. At this point, the Bukhara-centered Ḥanafī legal literature played a distinctive role. At the time of Meḥmed II and in the following period during which the philosophical kalām dominated the scene, the Māturīdism was relatively passive and was in search of a position against the Ash‘arism. In this period, Ottoman scholars still embraced the Māturīdī-Ḥanafī line in their theological views. Ḫiḍir Beg’s al-Qaṣīda al-Nūniyya, and al-Khayālī’s commentary upon it, and the commentary written by Aḥmad b. Oġuz Dānishmand al-Aḳshahrī on al-I‘timād of Abū al-Barakāt al-Nasafī were the most noticeable Māturīdite texts from that time. Besides, al-Khayālī’s supercommentary (ḥāshiya) upon the commentary of al-Taftāzānī written on al-‘Aqā’id of Najm al-Dīn ‘Umar al-Nasafī was also of central importance. However, the new Rāzian paradigm of thought that began to be felt strongly in the Ottoman lands with Meḥmed II as an attempt of integration into the global circulation of knowledge prevented to a certain extent the visibility of Māturīdism. But, this should not be taken to mean that Māturīdism lost its ground of existence. That the Ash‘arite works produced in this new paradigm were transferred to and fully integrated in the madrasa curriculum was not because they were Ash‘arite texts but because they were the most original and highest achievements of the philosophical theology. These texts that aimed at combining all fields of knowledge on a single platform, despite the Ash‘arism they included, constituted the peak of the Islamic thought of the time. In the preference of these texts, the fact that the Māturīdī tradition generally stood, in course of time, distant to the philosophy and chose to continue the kalām in the classical line also played a role. Māturīdī theologians Muḥammad b. Ashraf al-Samarqandī, partly, but Ṣadr al-Sharī‘a al-Maḥbūbī, to a greater extent, were notable exceptions to this general Māturīdī tendency. These figures were theologically Māturīdite, but their framework of producing discourse was the combination of philosophy and kalām as with their Ash‘arī counterparts. Therefore, Ṣadr al-Sharī‘a’s criticism of Fakhr al-Dīn al-Rāzī, and through him, of against the Ash‘arism in the context of muqaddimāt arba‘a was wholeheartedly supported by the Ottoman ulama. Even it was Meḥmed II who sponsored the debates regarding muqaddimāt arba‘a. The works written by such scholars as Muṣliḥ al-Dīn al-Kastallī, al-Ṣamṣūnī, ‘Alā’ al-Dīn al-‘Arabī, Mollā ‘Arab al-Anṭākī, Khaṭībzāde, Sa‘dī Chalabī during his and his son Bāyazid II’s reigns were the supercommentaries written upon the related chapter of al-Talwīḥ, al-Taftāzānī’s commentary on Ṣadr al-Sharī‘a’s al-Tawḍīḥ where the former responded to the criticism of the latter from an Ash‘arī point of view. The Ottoman ulama, in their workswere forced to choose between the two scholars and they mostly supported Ṣadr al-Sharī‘a and Māturīdism. The tradition of philosophical kalām in the Ottoman scholarship, just when it was about to yield significant results, was interrupted due to the struggle against the Ṣafawids. Transformation of this political tension, at the same time, into a fight against Shiism also brought about a constriction in the religious thought of the Ottomans. The reflex of of identifying oneself through ‘the other’ made, to a certain extent, the theological and philosophical debates regarding faith meaningless, and gradually gave the Ottoman Sunnism a doctrinal and political tone. In such a context, the Ottomans’ paradigm of producing thought in line with the philosophical kalām began to lose its function, and, the focus of scholarhsip shifted; Shiism with its all variants were began to be bitterly attacked under the main heading of Rāfiḍa. When the refutation texts composed from the reign of Bāyazid II onward to criticize the Ṣafawids are chronologically analyzed, it is seen that the contents of the texts evolved from criticism of Rāfiḍa to criticism of Sūfism. Ḥanafī fatwā literature was used extensively in these refutations. So the fatwās issued against Rāfiḍa and Ṣūfīs in malāmatī line in earlier centuries in different contexts for different reasons were employed to criticize the new opponents. This caused two important results: First, such an approach proved a boomerang and returned in time striking the Ottoman Ṣūfīs who stood near the line of the Ardabil Shrine before its Shiitization. Ḫalwatīs, Bayrāmīs, Gulshanīs, Baktāshīs and Mawlawīs were the sufi groups influenced by this situation in varying degrees. Second, Sunnism was exposed to the narrowization and centered around the fiqh, particularly Ḥanafī fiqh, in the context of Ḳāḍīzādelīs who were the main adversaries of above mentioned groups. The culture of catechism (‘ilm-i ḥāl) that came to the fore through the efforts of Ḳāḍīzādelīs was a crystallization and was mainly fuelled from this tension. Such a crystallization led the Ṣūfīs, the opponents of Ḳāḍīzādelīs, to a higher level of discourse deemphasizing the Ḥanafī aspect: They underscored the discourse of Ahl al-Sunna and four madhhabs, and mostly turned towards the Shāfiʿī and Ash‘arī traditions to look for support fortheir views. This process during which the emphasis of sharī‘a and tradition began to come to the fore once again paved the way for the zuhd and fiqh-centered religious thought that was maintained from the time of the Seljukids in Anatolia and was influential until Meḥmed II’ reign. Therefore in the Ottomans, particularly starting with the reign of Suleymān I, an intensive emphasis on Abū Ḥanīfa was witnessed. Abū Ḥanīfa was at the very center of the debates revolving around zuhd and fiqh which came about in the same period and in which the sharī‘a sensitivity was a determining factor. Al-Māturīdī, whose name was overshadowed for a long time by the name of Abū Ḥanīfa, but who became prominent in the tradition with Abū al-Mu‘īn al-Nasafī, had to transfer his gains for a period of time to Abū Ḥanīfa. Emphasis on Abū Ḥanīfa looks like a rope that when pulled, all the tradition comes with it. When the topics began to be discussed in a manner that would also include the theological context, the contribution of the works ascribed to Abū Ḥanīfa, namely al-Fiqh al-Akbar, al-Waṣiyya and al-‘Ālim wa al-Muta‘allim to the discussions would be limited. For this reason, the need to refer to al-Māturīdī or to the theological formation bearing his name was inevitable. So, the literature on the points of disagreements between the Ash‘arism and the Māturīdism developed both vertically and horizontally in the 18th century and, corollary to that, the debates of free will as a corolloary to that, once again brought Māturīdism to the fore. (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)

Snake or serpent is one the most widespread and oldest symbols which is known among different cultures folklore and mythology. As the role of symbolic notions is at the center of understanding any mythology, we would like to determine imagery meanings of the snake which could help researchers for knowing the myths more accurate and descriptive. Sometimes this motif represents the cycle of time and sometimes it does refer to Evil and even could be the symbol of divinity and eternity. (...) So this should be noted that how we can grasp any meaning from the narrations in which applied snake notion. These properties had roots in what they could be aware of snake nature and its biological attributes. As the same time, these properties are meaningful under the conditions that culture and, in some cases, religious thought prepared. The mixture of these end to some image that could be found in the mythology of their region.The very article discusses mythological aspects of snake notion in Indian and Wikings folklore, similarly to those which research on the Indo-Europian and Vikings cultural relationship and connections; except that our research is not focused on ontological and historical debates but only on the descriptive analyzing of mythological semantics. Meanwhile, it can be counted as some base which useful for whom like to dig up relations between two far distance cultures of Indians and Wikings. (shrink)

Plato's Parmenides is very commonly read as a turning-point in Plato's philosophical development. Most contemporary scholars agree with the view that Plato seriously criticizes his theory of Forms in this dialogue. According to some proponents of this view, Plato deemed these criticisms too damaging to his theory of Forms, and subsequently abandoned this theory. Other proponents of the serious-self-criticism view argue that, instead of abandoning his theory of Forms, Plato lays the foundations of a new and improved theory of Forms (...) in Parmenides--there is little agreement on what this new theory entails. Against this prevailing scholarly wisdom, Mehmet Tabak illustrates that Parmenides is exclusively a satirical dialogue in which Plato attempts to expose the absurd nature of the doctrines and method of his philosophical opponents. Tabak's accessible, historically-sensitive, detailed, and comprehensive account is the first decisive illustration of this view, which has been sporadically defended for many centuries. (shrink)

There are statements in the Qur'an that Satan has an influence on human will. In many verses, it is recalled that the devil and his followers are the greatest enemy of mankind, and they set up traps to mislead humans. The expressions that are related to these satans from humans and demons make people think that they are desperate against their traps and cause some questions about whether human beings have full freedom in their actions. As a matter of fact, (...) there are some interpretations in opposition to the freedom of will in the commentary sources regarding these verses. In some passages in the Qur'an it is emphasized that the traps set up by the devil are weak and can be overcome. This situation makes it necessary to evaluate the issue in terms of theology. As a matter of fact, the attempts of the devils to divert human freedom were handled along with the subjects of human freedom and responsibility in their actions in Kalam sources; and discussed in the light of human actions, the role of will in actions and freedom of will. In this study, how misguided actions of the devil and his followers affect the human will and whether this influence brings a limitation to the free will; will be discussed together with the relevant theological discussions. (shrink)

In this paper differences between Darwin’s and Wallace’s approaches to biology will be evaluated. Based on these differences it will be argued that Wallace cannot be considered as a hero of science overshadowed by Darwin.

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)

This study analyzes prospective teachers’ digital citizenship behaviour norms. The sample consists of the seventeen prospective teachers who studied at the University Of Gaziantep Faculty Of Education in the academic year 2009-2010. Qualitative methods were utilized in the collection and the analysis of data. The results indicated the teachers adequately demonstrated behaviour norms regarding digital communication and digital literacy, yet only few showed behaviour norms concerning digital access, digital etiquette, digital commerce, digital rights and responsibilities, digital law, digital health and (...) wellness, and digital security categories. Therefore, these results highlight the fact that the digital citizenship behaviour norms should be included in teacher training programs in Turkey. (shrink)

In this paper, we propose some transfor mations based on the centroid points between single valued neutrosophic numbers. We introduce these trans formations according to truth, indeterminacy and falsity value of single valued neutrosophic numbers. We propose a new similarity measure based on falsity value between single valued neutrosophic sets. Then we prove some properties on new similarity measure based on falsity value between falsity value between single valued neutrosophic sets. Furthermore, we propose similarity measure based on falsity value between (...) single valued neutrosophic sets based on the centroid points of transformed single valued neutrosophic numbers. We also apply the proposed similarity measure between single valued neutrosophic sets to deal with pattern recognition problems. (shrink)

Research suggests that organizational justice has important impacts on work-related attitudes and behaviors, such as organizational citizenship behavior. In this article, we explore the extent to which individualism moderates the relationship between organizational justice and OCB among citizens in Kyrgyzstan. We make additional contributions to the literature because we know very little about these constructs in this former Soviet Union country, Kyrgyzstan, an under-researched and under-represented region of the world. Results of our data collected from 402 managers and employees in (...) Kyrgyzstan offer the following new discoveries. All three justice constructs are related to OCB. Individualism moderates only the distributive and interactive justice to OCB relationships. We develop an intricate theory with provocative implications: Procedural justice produces obedience. For “individualists,” interactional justice inspires loyalty and, interestingly, distributive justice “can only buy” participation, but “can’t buy” loyalty. Therefore, for individualists, interactional justice outweighs distributive justice for organizational loyalty. Based on Kyrgyz citizens’ justice, OCB, and individualism, our theory reveals novel insights regarding culture, money attitude, and intrinsic motivation and provides critical and practical implications to the field of business ethics. (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)

This book focuses on the crucial relationship between Hegel's career and politics. It situates this relationship within the broader political and historical context of his time. More specifically, Tabak explores the unlikely story of how an ambitious, incoherent, and academically untalented person had managed to become the most famous and powerful philosopher in Germany during the last decade of his life. In this context, and contrary to the contemporary "consensus view," Tabak documents conclusively that Hegel was a servile apologist for (...) the repressive Prussian state, and that this was the main reason why he became the most famous philosopher in Germany. In this meticulously-researched book, the author skillfully combines biographical, historical, and philosophical analyses and information to offer a compelling and rich account.Mehmet Tabak teaches at New York University. He is the author of multiple books on Plato, Marx, and Hegel. (shrink)

This book provides an accessible and thorough analysis of "The Doctrine of Being," the first part of Hegel's Science of Logic. Though it received much scholarly attention in the past, interpreters of this text have generally refrained from examining it in a sufficiently detailed manner. Through a rigorous and critical reading of Hegel's speculative arguments, Mehmet Tabak illustrates that Hegel meant his logic to be both a presuppositionless analysis and development of the basic categories of thought, on the one (...) hand, and a post-Kantian ontology on the other. However, the analysis of the text demonstrates that Hegel fails to deliver such logic. This volume promises to be an indispensable guide to those who wish to understand the first book of Science of Logic. (shrink)

This paper proposes laying the groundwork for principled moral reasoning as a seminal goal of ethics interventions in higher education, and on this basis, makes a case for educating future specialists and professionals with a foundation in philosophical ethics. Identification of such a seminal goal is warranted by the progressive dissociation of scientific practice and ethical deliberation since the onset of a problematic relationship between science and ethics around the mid-19th century, and the extensive mistrust of integrating ethics in science (...) and engineering curricula beyond its “applied,” “practical,” or “professional” implications. Although calls by international scientific and educational bodies to strengthen ethics teaching in scientific education over the past quarter century have brought about a notion of combining competence in a certain field with competence in ethics, this is neither entrenched in the academic community, nor fleshed out as regards its core or instruments to realize it. The legitimate goals of ethics teaching in higher education, almost settled since the 1980s, can be subsumed under the proposed seminal goal, and the latter also would safeguard content and methods of ethics interventions against the intrusion of indoctrinative approaches. In this paper, derivation of the proposed seminal goal rests on an interpretation of the Kohlbergian cognitive-developmental conception of moral adulthood consisting in autonomous principled moral reasoning. This interpretation involves, based on Kant’s conception of the virtuous person, integrating questions about the “good life” into the domain of principled reasoning. (shrink)

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)

Felsefenin ilerleyip ilerlemediği sorusu sıklıkla felsefe ve bilim arasında bir karşılaştırmaya dayanarak ele alınır. Öyle ki bilimin ilerlediği apaçık kabul edilir ve felsefenin de eğer ilerliyorsa bunun ancak bilime benzerliği sayesinde olanaklı olduğu düşünülür. Bilim ile kast edilen de genellikle kuramsal fiziktir. Bu yazıda bilimin ilerleyip ilerlemediği sorusunu ele almadım. Felsefenin ve bilimin aynı ölçütlere göre değerlendirilmesinin gerekliliğini de sorgulamadım. Ancak söz konusu karşılaştırmada yaygın olarak bir çifte standart uygulandığını belirtmek istiyorum. Göstermeye çalıştığım literatürde önerilen ölçütlerin her iki alana da (...) tutarlı biçimde uygulanması durumunda birinin ilerlemediğini söylemenin tek yolunun diğerinin de ilerlemediğini söylemek olduğu. Ölçütün kullanılmasındaki bu yaygın çifte standardın temelde bilim ve felsefe eğitiminin yapısından kaynaklandığını öne sürüyorum. (shrink)