Results for 'Muhammet Selim İpek'

216 found
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  1.  13
    Arap Yarımadasında Roman.Muhammet Selim İpek - 2014 - Journal of Turkish Studies 9 (Volume 9 Issue 12):411-411.
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  2. The Normative Insignificance of Neuroscience.Selim Berker - 2009 - Philosophy and Public Affairs 37 (4):293-329.
    It has been claimed that the recent wave of neuroscientific research into the physiological underpinnings of our moral intuitions has normative implications. In particular, it has been claimed that this research discredits our deontological intuitions about cases, without discrediting our consequentialist intuitions about cases. In this paper I demur. I argue that such attempts to extract normative conclusions from neuroscientific research face a fundamental dilemma: either they focus on the emotional or evolved nature of the psychological processes underlying deontological intuitions, (...)
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  3. Epistemic Teleology and the Separateness of Propositions.Selim Berker - 2013 - Philosophical Review 122 (3):337-393.
    When it comes to epistemic normativity, should we take the good to be prior to the right? That is, should we ground facts about what we ought and ought not believe on a given occasion in facts about the value of being in certain cognitive states (such as, for example, the value of having true beliefs)? The overwhelming answer among contemporary epistemologists is “Yes, we should.” This essay argues to the contrary. Just as taking the good to be prior to (...)
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  4. The Rejection of Epistemic Consequentialism.Selim Berker - 2013 - Philosophical Issues 23 (1):363-387.
    A quasi-sequel to "Epistemic Teleology and the Separateness of Propositions." Covers some of the same ground, but also extends the basic argument in an important way.
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  5. Luminosity Regained.Selim Berker - 2008 - Philosophers' Imprint 8:1-22.
    The linchpin of Williamson (2000)'s radically externalist epistemological program is an argument for the claim that no non-trivial condition is luminous—that no non-trivial condition is such that whenever it obtains, one is in a position to know that it obtains. I argue that Williamson's anti-luminosity argument succeeds only if one assumes that, even in the limit of ideal reflection, the obtaining of the condition in question and one's beliefs about that condition can be radically disjoint from one another. However, no (...)
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  6. Coherentism via Graphs.Selim Berker - 2015 - Philosophical Issues 25 (1):322-352.
    Once upon a time, coherentism was the dominant response to the regress problem in epistemology, but in recent decades the view has fallen into disrepute: now almost everyone is a foundationalist (with a few infinitists sprinkled here and there). In this paper, I sketch a new way of thinking about coherentism, and show how it avoids many of the problems often thought fatal for the view, including the isolation objection, worries over circularity, and concerns that the concept of coherence is (...)
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  7. Reply to Goldman: Cutting Up the One to Save the Five in Epistemology.Selim Berker - 2015 - Episteme 12 (2):145-153.
    I argue that Alvin Goldman has failed to save process reliabilism from my critique in earlier work of consequentialist or teleological epistemic theories. First, Goldman misconstrues the nature of my challenge: two of the cases he discusses I never claimed to be counterexamples to process reliabilism. Second, Goldman’s reply to the type of case I actually claimed to be a counterexample to process reliabilism is unsuccessful. He proposes a variety of responses, but all of them either feature an implausible restriction (...)
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  8. The Unity of Grounding.Selim Berker - 2018 - Mind 127 (507):729-777.
    I argue—contra moderate grounding pluralists such as Kit Fine and more extreme grounding pluralists such as Jessica Wilson—that there is fundamentally only one grounding/in-virtue-of relation. I also argue that this single relation is indispensable for normative theorizing—that we can’t make sense of, for example, the debate over consequentialism without it. It follows from what I argue that there is no metaethically-pure normative ethics.
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  9. Mackie Was Not an Error Theorist.Selim Berker - 2019 - Philosophical Perspectives 33 (1):5-25.
  10. Particular Reasons.Selim Berker - 2007 - Ethics 118 (1):109-139.
    Moral particularists argue that because reasons for action are irreducibly context-dependent, the traditional quest in ethics for true and exceptionless moral principles is hopelessly misguided. In making this claim, particularists assume a general framework according to which reasons are the ground floor normative units undergirding all other normative properties and relations. They then argue that there is no cashing out in finite terms either (i) when a given non-normative feature gives rise to a reason for or against action, or (ii) (...)
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  11. A Combinatorial Argument against Practical Reasons for Belief.Selim Berker - 2018 - Analytic Philosophy 59 (4):427-470.
    Are there practical reasons for and against belief? For example, do the practical benefits to oneself or others of holding a certain belief count in favor of that belief? I argue "No." My argument involves considering how practical reasons for belief, if there were such things, would combine with other reasons for belief in order to determine all-things-considered verdicts, especially in cases involving equally balanced reasons of either a practical or an epistemic sort.
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  12. (1 other version)Does Evolutionary Psychology Show That Normativity Is Mind-Dependent?Selim Berker - 2014 - In Justin D'Arms Daniel Jacobson (ed.), Moral Psychology and Human Agency: Essays on the New Science of Ethics. New York, NY: Oxford University Press. pp. 215-252.
    Suppose we grant that evolutionary forces have had a profound effect on the contours of our normative judgments and intuitions. Can we conclude anything from this about the correct metaethical theory? I argue that, for the most part, we cannot. Focusing my attention on Sharon Street’s justly famous argument that the evolutionary origins of our normative judgments and intuitions cause insuperable epistemological difficulties for a metaethical view she calls "normative realism," I argue that there are two largely independent lines of (...)
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  13.  61
    Is There Anti-Fittingness?Selim Berker - 2024 - Ergo: An Open Access Journal of Philosophy 11 (39):1051-1082.
    The permissible and the forbidden are privative opposites: each is a lack of the other. The good and the bad are, by contrast, polar opposites: badness is anti-goodness, not non-goodness. What about the fitting and the unfitting, the appropriate and the inappropriate, the apt and the inapt, the warranted and the unwarranted? Is unfittingness non-fittingness or anti-fittingness, inappropriateness non-appropriateness or anti-appropriateness? This essay argues that each of these “aptic” categories stands in a privative rather than a polar relation to its (...)
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  14. The Explanatory Ambitions of Moral Principles.Selim Berker - 2018 - Noûs 53 (4):904-936.
    Moral properties are explained by other properties. And moral principles tell us about moral properties. How are these two ideas related? In particular, is the truth of a given moral principle part of what explains why a given action has a given moral property? I argue “No.” If moral principles are merely concerned with the extension of moral properties across all possible worlds, then they cannot be partial explainers of facts about the instantiation of those properties, since in general necessitation (...)
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  15.  24
    The Formation of Niyāba and Four Chiefjudgeships in Mamluk Jerusalem.Muhammet Enes MİDİLLİ - 2022 - Tasavvur - Tekirdag Theology Journal 8 (2):1301-1327.
    This article deals with the elevation of the administrative status of Jerusalem from vilāya to niyāba and the impact of this transformation on the judicial organization and the appointments in the city. During the early Mamluk period, Jerusalem remained as wilāya, a less significant administrative unit, subordinate to the nā’ib of Damascus. However, in the later eighth/fourteenth century, the city was turned into a separate niyāba, an administrative unit governed by the viceroy (nā’ib al-saltana) of the sultan, and attached directly (...)
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  16.  29
    Peri Hermeneias Üzerine Orta Şerh.Muhammet Nasih Ece - 2020 - van İlahiyat Dergisi 8 (12):119-157.
    Peripatetik felsefî yaklaşımın en önemli filozoflarından birisi olarak kabul edilen İbn Rüşd, dönemin felsefe paradigması içinde hemen her alana dair eserler kaleme almış bir düşünürdür. Onun kaleme aldığı eserlerin çok büyük bir kısmı, Aristoteles’in eserlerine dair şerhler oluşturmaktadır. Bu sebeple o Büyük Şarih olarak anılmıştır. Bu şerhler büyük, orta ve küçük şeklinde üç tarzda yazılmıştır. Burada Türkçeye çevirdiğimiz eser, Aristoteles’in Organon diye bilinen mantık külliyatının ikinci kitabı olarak kabul edilen Peri Hermeneias adlı eserin orta şerhidir. Bu eserin genel muhteviyatı isim, (...)
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  17.  17
    Çankırı Taş Mescit 2011 Yılı Kazısı.GÖRÜR Muhammet - 2014 - Journal of Turkish Studies 9 (Volume 9 Issue 10):597-597.
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  18.  20
    Augmented Aesthetics in the Representation of Spatial Atmosphere.Fatma İpek Ek - 2022 - Environment, Space, Place 14 (2):83-103.
    Abstract:Atmosphere in architecture acts as a communication tool between the space and its experiencers. This tool has the potential of being detached from the physical environment and conveyed by memories and imagination, which may augment the physical environment in a poetic way. This paper aims to demonstrate this potential by utilizing the technique of comparative reading using unmanipulated photographs of physical space, computer- generated film/images of the same space, and a spatial narration/text, all in the context of Japanese architecture. By (...)
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  19.  13
    Deus, mente e autoridade no pensamento espinozano.Muhammet Mustafa Pepe Pepe & Hülya Eski Uguz - 2023 - ARGUMENTOS - Revista de Filosofia 29:244-252.
    A religião tem um relevante papel de modelagem da vida social na história humana. Em todas as sociedades organizadas e não organizadas, a influência da religião na organização da vida social do indivíduo é realmente grande. Além dos laços legais que unem as pessoas na sociedade, os laços religiosos também são importantes. Em suma, a afirmação “A história da humanidade é moldada pela profunda influência da religião” não deve ser subestimada. Este estudo aborda como Spinoza define os conceitos de Deus, (...)
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  20.  24
    Zotero ve Mendeley ile Atıf Sorunlarının Çözümü.Muhammet Tarakçı - 2017 - Cumhuriyet İlahiyat Dergisi 21 (2):1421-1431.
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  21.  24
    Vak’anüvis Naîm'’ya Ait Bir Ahk'm Defterinin Değerlendirilmesi.Muhammet Okudan - 2024 - Cumhuriyet İlahiyat Dergisi 28 (1):144-159.
    Müslüman bilim adamları, namaz vakitlerinin hesaplanması, kıble yönünün tespit edilmesi gibi nedenlerden dolayı astronomi ilmi ile İslam’ın erken dönemlerinden itibaren ilgilenmeye başlamışlardır. Bu bilim dalıyla yakından ilişkili olduğu düşünülen İlm-i aḥkâm-ı nücûm’un, astronominin bir parçası olduğu iddia edenler de olmuştur. Ancak, içindeki “ahkâm” ifadesi nedeniyle birçok ilim adamı bilimler tasnifinde, İlm-i aḥkâm-ı nücûm’u, astronomiden ayrı tutmuş onu doğal ilimlerden saymamışlardır. Birçok İslam Devleti’nin yöneticisine çeşitli ahkâm risaleleri sunulsa da müneccimbaşılık bağımsız bir kurum olarak Osmanlı Devleti zamanında, II. Bayezid döneminde teşkilatlanmıştır. (...)
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  22.  22
    Ethical leadership and employee behaviours: an empirical study of mediating factors.Muhammet Sait Dinc & Muzaffer Aydemir - 2014 - International Journal of Business Governance and Ethics 9 (3):293.
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  23. Quasi-Dependence.Selim Berker - 2020 - Oxford Studies in Metaethics 15:195-218.
    Quasi-realists aim to account for many of the trappings of metanormative realism within an expressivist framework. Chief among these is the realist way of responding to the Euthyphro dilemma: quasi-realists want to join realists in being able to say, "It’s not the case that kicking dogs is wrong because we disapprove of it. Rather, we disapprove of kicking dogs because it’s wrong." However, the standard quasi-realist way of explaining what we are up to when we assert the first of these (...)
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  24. The Deontic, the Evaluative, and the Fitting.Selim Berker - 2022 - In Chris Howard & Rach Cosker-Rowland (eds.), Fittingness. OUP. pp. 23-57.
    The evaluative categories (goodness, badness, betterness, and the like) and the deontic categories (requiredness, permittedness, forbiddenness, and the like) are separate families of normative categories, each with its own distinctive logic, structure, and basis. The aim of this chapter is to argue that there is a third family of normative categories beyond these familiar two, with its own special logic, structure, and basis, namely the fitting. This family includes properties and relations picked out by terms such as ‘fitting’, ‘apt’, ‘merited’, (...)
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  25. Natural and Philosophical Foundations of Ethics.Sélim Abou - 1995 - Diogenes 43 (172):35-54.
    Guilt and fear today have developed an unexpected quality: they contribute powerfully to the survival of humanity. The feeling of guilt proceeds from an elementary awareness: although the unequaled progress of science and technology in the twentieth century has undoubtedly ameliorated the conditions of human life, it also has given rise to an infernal logic of genocide and crimes against humanity, in which almost all nations, directly or indirectly, have participated and participate still. This awareness is joined to another, which (...)
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  26. The Metamorphoses of Cultural Identity.Sélim Abou - 1997 - Diogenes 45 (177):3-15.
    Ten years ago, an issue of the journal L'Homme et la Société was entitled “La Mode des identités.” Most of the articles were about cultural identity, but the basic thrust of the work was “a critique of the ‘fashion’ of identity calling into question the validity of a notion as striking as it is uncertain.” Recently, a special issue of the journal Sciences Humaines, entitled “Identité et identités,” dealt with personal, familial, social, professional identities and only spoke of cultural identity (...)
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  27.  5
    Dhikr in Üftāde's Dīvān.Muhammet Hamza Çoban - 2023 - Marifetname 10 (2):725-751.
    Mehmed Muhyiddin Üftāde Efendi is a significant mystic poet and Sufi who lived in Bursa during the 16th century. Raised in a Sufistic environment from an early age, Üftāde is known as the spiritual guide of the Celvetiyye tariqat. Much like almost every Sufi, Üftāde Efendi engaged with poetry and had a dīvān (collection of poems) comprising around sixty odes. He penned his poems in an ascetic style, utilizing simple and understandable Turkish, where he discussed the transience of worldly life, (...)
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  28.  44
    Entre refus de l'assignation et norme de genre?: regards anthropologiques.Monique Selim & Pascale Absi - 2010 - Multitudes 42 (3):67.
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  29.  17
    A Quantitative Analysis and Evaluation of Articles Written on the Qur'an in Turkey (1930-2015).Muhammet Sacit Kurt - 2022 - Dini Araştırmalar 25 (62):335-353.
    The Qur'an is a holy book on which many studies have been carried out by both Muslims and non-Muslims. In terms of its religious and cultural origins, Turkey is one of the countries where the most research on the Qur'an has been conducted. However, the fact that the studies and contributions will be gain a more important place in the international arena, the articles written about Qur'an in Turkey be addressed in various aspects in this article. For this purpose, the (...)
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  30.  15
    A Dream Motıf Of Tales Belong To Prımıtıve Socıety.Muhammet Kuzubaş - 2007 - Journal of Turkish Studies 2:305-316.
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  31.  13
    The Problem of Evil in the Qur'an: In the Context of Surah al-Kahf Verses 66-82.Mikail İpek - 2024 - Tasavvur - Tekirdag Theology Journal 10 (1):1-35.
    In this study, Surah al-Kahf verses 66-82 are discussed in the context of the problem of evil. According to us, the events that take place in the parable of Moses-Hizir in the verses are closely related to the problem of evil. In the study, firstly, the nature and historical background of the problem of evil is discussed. Then, the approaches to the problem of evil and the theodicy theories were analyzed and the perceptions of the problem of evil in both (...)
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  32.  13
    The Effect Of Classıc Poem In The Song Of Orhan Gencebay.Muhammet Kuzubas - 2007 - Journal of Turkish Studies 2:392-406.
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  33.  18
    The Lehıstan War Accordıng To 17. Century Poet Mez'kî.Kuzubas Muhammet - 2006 - Journal of Turkish Studies 1:236-248.
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  34.  30
    Croquer les pieds de porc salés.Monique Selim & Wenjing Guo - 2012 - Multitudes 50 (3):119-122.
    Résumé Cet article est centré sur une récente initiative de jeunes chinoises occupant ostensiblement à Canton – la capitale du sud – les toilettes publiques réservées aux hommes : cette manifestation visait, parmi d’autres, à lutter contre les discriminations faites aux femmes, nécessitant des toilettes plus nombreuses pour éviter les longues queues qui ne manquent de se former régulièrement dans les rues. Replacée dans le contexte d’un Etat-parti autoritaire prompt à la répression, cette initiative est ici décortiquée pour en comprendre (...)
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  35.  21
    İbrahim Aczî Kendi Bibliyografyası.Muhammet Akif Tiyek - 2021 - Atebe 6:175-191.
    İbrahim Aczî Kendi, 1882-1965 yılları arasında yaşamış, iyi bir eğitim almış, devlet kadrolarında memurluk, müdürlük ve öğretmenlik gibi birçok görevlerde bulunmuştur. Aczî 1936 yılında, 34 yıl süren hizmetinin ardından, emekliye ayrılarak kendisini kültürel değerlerin araştırılmasına ve bu değerlerin gelecek nesillere aktarılmasına adamıştır. Hayatının son demlerine değin bu ülkü uğrunda çok gayret sarf etmiş ve bu çerçevede birçok eser kaleme almıştır. Eserlerinde özellikle Mevlânâ Celâleddîn-i Rûmî’ye (öl. 672/1273) özel bir önem verdiği ve çalışmalarını onun Mesnevî adlı eseri üzerine yoğunlaştırdığı görülmektedir. Kendisinin (...)
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  36.  16
    Limonlu ve Alata Havzalarının Jeomorfometrik Analizi.Muhammet Topuz - 2016 - Journal of Turkish Studies 11 (Volume 11 Issue 2):1231-1231.
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  37.  11
    Comments on Kelly: Against Positing a Non-Pejorative Sense of ‘Bias’.Selim Berker - forthcoming - Philosophical Studies:1-9.
    In Bias: A Philosophical Study, Thomas Kelly posits a distinction between two senses of the word ‘bias’, one pejorative, the other non-pejorative, and he puts this distinction to work in two crucial portions of the book: first, when he defends his central account of the nature of bias against would-be counterexamples; and, second, when he develops a new way of replying to external-world skepticism which hinges on conceding to the skeptic that we are biased against skeptical hypotheses. It is argued (...)
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  38.  65
    What Is Rational Sentimentalism?Selim Berker - forthcoming - Philosophical Studies:1-12.
    This commentary on Justin D’Arms and Daniel Jacobson’s Rational Sentimentalism explores two key issues: what exactly is the position D’Arms and Jacobson call ‘rational sentimentalism’, and why exactly do they restrict their theorizing to the normative categories they dub ‘the sentimentalist values’? Along the way, a challenge is developed for D’Arms and Jacobson’s claim that there is no “response-independent” account of the fittingness conditions for emotions such as fear, pride, and amusement.
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  39.  55
    Understanding Protestant and Islamic Work Ethic Studies: A Content Analysis of Articles.R. Arzu Kalemci & Ipek Kalemci Tuzun - 2019 - Journal of Business Ethics 158 (4):999-1008.
    This study focuses on two main arguments about the secularization of Protestant work ethic and the uniqueness of Islamic work ethic. By adopting a linguistic point of view, this study aims to grasp a common understanding of PWE and IWE in the field of work ethic research. For this purpose, 109 articles using the keywords PWE and IWE in their titles were analyzed using content analysis. The findings support the argument that emphasizes universally shared values of PWE. In addition, the (...)
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  40. Gupta’s gambit.Selim Berker - 2011 - Philosophical Studies 152 (1):17-39.
    After summarizing the essential details of Anil Gupta’s account of perceptual justification in his book _Empiricism and Experience_, I argue for three claims: (1) Gupta’s proposal is closer to rationalism than advertised; (2) there is a major lacuna in Gupta’s account of how convergence in light of experience yields absolute entitlements to form beliefs; and (3) Gupta has not adequately explained how ordinary courses of experience can lead to convergence on a commonsense view of the world.
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  41.  90
    The Graded Fate of Unattended Stimulus Representations in Visuospatial Working Memory.Muhammet I. Sahan, Edwin S. Dalmaijer, Tom Verguts, Masud Husain & Wim Fias - 2019 - Frontiers in Psychology 10.
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  42.  65
    The Green Crescent under the Red Star: Enver Pasha in Soviet Russia, 1919-1922.Selim Deringil & Masayuki Yamauchi - 1994 - Journal of the American Oriental Society 114 (4):689.
  43.  11
    Bultmann: Kritik Bir Teolojiye Doğru.Selim Çörekçi - 2021 - Beytulhikme An International Journal of Philosophy 11 (11:1):449-472.
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  44.  19
    Au nom des femmes.Monique Selim - 2016 - Multitudes 63 (2):9-14.
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  45.  18
    Usurper le nom du peuple.Monique Selim - 2015 - Multitudes 61 (4):74-76.
    Un nouveau discours politique prétend restaurer le peuple dans sa dignité en s’attaquant aux timides réformes multiculturalistes de ces dernières années. Une nouvelle séparation sociale est revendiquée en termes ethnoculturels, notamment dans le domaine scolaire, pour faire réapparaître les distances sociales qui ne peuvent plus être parlées en termes de classes.
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  46.  19
    Batı Kaynaklı Kategorik Yazınsal Argümanların Nesnellik Sorunu Ve Bunların Bazı Metin Türlerindeki K.Selim Somuncu - 2014 - Journal of Turkish Studies 9 (Volume 9 Issue 9):915-915.
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  47.  22
    Hamza-N'me'nin Nesir Üslûbu.Muhammet Yelten - 2014 - Journal of Turkish Studies 9 (Volume 9 Issue 9):17-17.
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  48.  31
    Ebu’l-Mu’în en-Nesefi’nin Nübüvvet Müdafaası: İslam Teolojisinde Nübüvvet ve Gerekçelendirilmesi Üzerine Bir İnceleme.Muhammet Saygi - 2023 - Kader 21 (1):1-28.
    Bu makale, Ebu’l-Muʿîn en-Nesefî’nin peygamberliğin aklî olarak gerekçelendirilmesine yönelik ortaya koyduğu rasyonel argümanlarını ele almaktadır. Makale, tartışmaya en-Nesefî’nin peygamberlik kavramından ne anladığını ele alarak başlar ve onun tarafından kavramın lügavî, felsefî ve kelâmî anlamlarına dair sunulan görüşler tasnif edilir. Ardından, en-Nesefî’de nübüvvetin, aklî açıdan mümkün ve Allah’ın hikmeti açısından vâcib olmak üzere, iki farklı kategorik açıdan ele alınışı işlenir. En-Nesefî nübüvvetin hem aklen mümkün oluşuna hem de onun Allah’ın hikmeti gereği gerekli oluşuna dair birçok argüman sunar. İnsan aklının bilgiye ulaşma (...)
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  49. Sufism and Yoga According to Muhammad Ghawth.Muhammet Bilal Yamak - 2018 - Tasavvur - Tekirdag Theology Journal 4 (2):900 - 912.
    Carl Ernst'ten çevirdiğimiz metinde Şettârî tarikati şeyhlerinden Muhammed Gavs'ın tercüme ettiği eser vasıtası ile Yogiler ile sûfîler arasındaki münâsebet ele alınmaktadır.
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    Amr Osman. The Ẓāhirī Madhhab (3rd/9th–10th/16th Century): A Textualist Theory of Islamic Law.Muhammet Ali Acar - 2021 - Nazariyat, Journal for the History of Islamic Philosophy and Sciences 7 (2):241-248.
    Nazariyat, Journal for the History of Islamic Philosophy and Sciences, issued twice a year in English and Turkish (Nazariyat İslam Felsefe ve Bilim Tarihi Araştırmaları Dergisi), is a refereed international journal. It publishes original studies, critical editions of classical texts and book reviews on Islamic philosophy, kalām, theoretical aspects of Sufism and the history of sciences. The goal of Nazariyat is to contribute to the discovery, examination and reinterpretation of the theoretical traditions in the history of Islamic thought, by giving (...)
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