Çalışma, Muhammed b. Mustafa el-Alâî’ye (ö. 1234/1818) nispet edilen Şerḥ-i İrâde-i cüzʾiyye risâlesinin ona aidiyeti üzerine yoğunlaşacaktır. Muhammed b. Mustafa el-Alâî’nin kendisine ait olduğunu söylediği ve ona nispet edilen Şerḥ-i İrâde-i cüzʾiyye risâlesi aslında Dâvûd-i Karsî’nin (ö. 1169/1756) Risâle fi’l-iḫtiyârâti’l-cüzʾiyye ve’l-irâdâti’l-ḳalbiyye adlı risâlesinin kısmen değiştirilmiş bir versiyonudur. Alâî, Karsî’nin risâlesinden ihtiyaç duymadığı bazı bağlam ve konuları çıkararak ve gerekli gördüğü bazı başlıkları da Ebû Saîd el-Hâdimî’nin (ö. 1176/1762) el-Berîḳatu’l-maḥmûdiyye eserinden eklemeler yaparak oluşturduğu Şerḥ-i İrâde-i cüzʾiyye risâlesi, içerik açısından dikkate alındığında (...) intihalin en bariz görüldüğü bir eser niteliğindedir. Osmanlı ilim düşüncesi dikkate alındığında irade ve insan fiilleri konusunda büyük bir literatürün ortaya konulduğu ve bu metinlerin konu hakkında belli bir fikrin yerleşmesinde etkisi olduğu bilinmektedir. Belli bir dönemde telif edilen risâlelerin muhteva olarak sonraki risâle ve eserlerin muhtevasını etkilemiş olması ve bu nedenle kısmî tedâhüllerin olması sıkça karşılaşılan bir durumdur. Fakat başkasına ait bir telif üzerinde tikel bir değişiklik yaparak eseri kendisine nispet etmek ilmî olarak kabul edilemez bir durumdur. Araştırmanın konusu olan Alâî’nin risâlesi de ikinci türden bir risâle hüviyetindedir. Risâlenin tamamına yakın bir bölümü Karsî’nin konu hakkındaki risâlesi kısmen değiştirilerek oluşturulmuş ve Dâvûd-i Karsî’ye herhangi bir atıfta bulunulmamıştır. Bu çalışmada amaçlanan ise Alâî’nin kendisine nispet ettiği bu risâlenin aslında Karsî’ye ait olduğunu karşılaştırmalı tablolar üzerinden ortaya koymaktır. Bu bağlamda hem Karsî hem de Alâî’ye ait her iki metin tablolar üzerinden baştan sona kadar karşılaştırılmış; ortak ve farklı noktalar tespit edilerek gösterilmeye çalışılmıştır. Karşılaştırmalar neticesinde risâlenin Karsî’ye aidiyeti kesin şekilde tespit edildiğinden bahsi geçen intihal olgusunun bizzat Alâî tarafından mı, yoksa başka birisi tarafından mı yapıldığı sorusuna dikkat çekilmiştir. Ayrıca Alâî’nin Ebû Saîd el-Hâdimî’den kaynak göstermeden alıntı yaptığı yerler de tespit edilerek metin üzerinde farklı bir renkle gösterilmiştir. Son olarak bütünsel bir bakış imkânı sunması için Alâî’ye ait risâlenin tahkiki de yapılmıştır. Metnin tahkikinde Karsî’nin metninde mevcut olup Alâî’nin metninde olmayan ve anlamı tamamlayan kelimeler ile cümleler köşeli parantez içinde gösterilmiştir. Ayrıca Karsî’nin metninde metin-şerh ayrımı olduğundan Alâî’nin risâlesindeki bu ayrım da tespit edilmiş böylece metin bold ve parantez içinde gösterilirken şerh ise normal yazı stiliyle gösterilmiştir. Çünkü bu metin-şerh ayrımının gösterilmesi, metnin anlaşılması ve bütünlüğü açısından elzem bir durum arz etmektedir. (shrink)

Preventive behavior adoption is the key to reduce the possibility of getting COVID-19 infection. This paper aims to examine the determinants of intention to adopt preventive behavior by incorporating perception of e-government information and services and perception of social media into the theory of reasoned action. A cross-sectional online survey was carried out among Malaysian residents. Four hundred four valid responses were obtained and used for data analysis. A partial least-square-based path analysis revealed direct effects of attitude and subjective norm (...) in predicting intention to adopt preventive behavior. In addition, perception of e-government information and services and perception of social media were found to be significant predictors of attitude toward preventive behavior. The findings highlight the importance of digital platforms in improving people’s attitudes toward preventive behavior and in turn contain the spread of the infectious disease. (shrink)

The matter of the soul has been one of the most important and central matters in the history of Islamic science and thought. For the soul constitutes one of the two elements that make up the human being, and the issue of the human being has undoubtedly been one of the most prominent matters in Islamic civilization and has been a major preoccupation for Islamic intellectuals. In this context, the Islamic basin of knowledge and thought has constructed two main definitions (...) of the soul, one based on the Qur’anic teachings and the other inspired by Ancient Greek philosophy. Theologians conceived of the soul as a “subtle body”. Philosophers, on the other hand, conceived it as an “abstract substance”. This dispute between kalām and philosophy over the soul has not only been confined to the physical realm, but has also extended to the eschatological dimension, leading to a polemic that has lasted for centuries. As with many issues in post-classical Islamic thought, the influence of philosophy on this issue has been seen to be greater than that of other traditions. In fact, in the aforementioned period and later on, works on the soul from a theological perspective could not bypass the philosophical perspective. Within this framework, the theological perspective criticized the philosophers because they disagreed with it and especially because one end of the issue extended to the eschatological axis, and found it important to refute their conceptions in this regard. One of the most prominent figures of the aforementioned period, i.e., post-classical Islamic science and thought, was Abū Muhammad Rukn al-Dīn Ubaydallāh b. Muhammad b. ‘Abd al-‘Abd al-‘Aziz al-Samarqandī (d. 701/1301), a member of the Māturīdī and Hanafī sects. Samarqandī wrote many works and treatises on kalām, Qur’anic sciences, tafsīr, fiqh, hadīth, and mysticism. Among the author’s works/risālas/treaties that have reached the present day, there is a work titled “Risālat al-rūḥ” on the humanitarian-nātik (speaking) rational human soul (al-rūh al-nātiq al-insānī). Comprising an introduction and ten chapters, al-Samarqandī used a theological and mystical style, drawing on the teachings of the Qur’ān on the one hand, and partly on rational arguments on the other. The work includes the subject of the soul and the essence of the human being in this context, the definition and essence of the soul, the comparison between the views of the Ahl al-Sunnah and the philosophers in this regard, and the criticisms against the philosophers, the issue of ma‘ād (the end) in eschatology, the thoughts of the Sufis on the soul, the perception of Allah through the saying “Whoever knows himself, knows his Lord”, which the author considered as a hadith, and similar issues. As a mutakallim and following the line of Ahl al-Sunnah, the main problem of al-Samarqandī’s treatise revolves around what should be understood when it comes to “human being”, the nature of the soul, the manner in which ma‘ād will be realized, and his criticisms of philosophers over these issues. Based on our research and studies, it has been observed that the aforementioned treatise has not yet been analyzed and published. Furthermore, two manuscript copies of the treatise in question were found as a result of our investigations. This study covers the critical edition and review of al-Samarqandī’s Risālat al-rūḥ. (shrink)

On dawah pattern of Yusuf Abul Mahasin Tajul Khalwati al-Maqassariy al Bantaniy, an ulama from Makassar.

Justice is an important concept in philosophy since ancient times and a key phenomenon in human life (in societies). First a judge at a court, two sides, their witnesses, Lawyer-A and Lawyer-B are considered in this quasi-essay inquiry. Then pointed out that, which lawyer better develops his/her arguments, his/her side will be advantageous. Reality conceals on the one side, truth (and rightness) stands on the other. However this will be risky in social life; it may be understood by an ordinary (...) man (or someone who doesn’t have a proper philosophical insight) as “who - obeying the rules- better diverts reality and shows that (s)he is right, his/her side wins.” Not only knowledge, but also philosophy itself loses prestige in such a tableau. Stemming from ‘Gettier-pictures,’ a “murderingevent” is presented thereafter. By help of pseudo-philosophers Prof. Truth, Prof. Reality and E.G. (“eyeglasser”) some perspectives related to “knowledge” and “knowing” are discussed while trying to analyze the mentioned event. At the end, (reflecting in the place of me) E.G. states some features (which are important for him) concerning knowledge. In this paper, ‘subject-dependency’ and internalizability (or better, interiorizability) of knowledge will be traced somehow; in addition to a search towards ‘relevant’, ‘valuable’, ‘illicit’, and ‘proper’ kinds. (shrink)

This study will examine how Dāvūd al-Qarṣī, an 18th-century Ottoman scholar, resolved the paradox between human freewill and God being the creator of everything in his work Risālâh fi’l-ikhtiyārāt al-juzʾiyyah wa’l-irādāt al-qalbiyyah. In addition, in this study, the critical edition and translation of the risālah will also be provided. The treatise which is the subject of the present study is a link in the series of works written under the title of human acts in the Islamic thought tradition regarding al-irādah (...) al-juzʾiyyah, afʿāl al-ʿibād, khalq al-aʿmāl, qaḍā, and qadar. This risālah is one of the rare examples prepared with the method of “mamzūj annotation (sharḥ)”, which is a method in which “text” and “annotation” are intertwined. Qarṣī examines in detail a total of seven views, four of which are famous (mashhūr) and three of which are non-famous, about voluntary acts. Qarṣī interprets the approaches and views of the non-famous sects and includes them in the famous sects and allocates approximately 4/3 of the work to these sects. In the final stage of the work, the author states that the view of Māturīdīs is parallel with the predecessor’s (Salaf) view of “Neither jabr nor tafwīḍ; rather, it is merely a situation between these two approaches.” Qarṣī, who was inspired by Athīrī Maḥmad Afandī (d. 1092/1681), says that voluntary acts come about by the sum of “two powers (qudrat)”, “two wishes (mashīʾat)” and “one taqwīn”. Also, according to this, the first four of them are proximate causes, while the attribute taqwīn is the influencing factor. Qarṣī acts from the meanings of the term action (fiʿl) and the “theory of state (ḥāl)” in order to prove that human beings are true agents (fāʿil) on the one hand and to protect God’s attribute of creation on the other. In fact, the concept of “state (ḥāl)”, used in understanding divine attributes and some ontological issues, was applied to acts by the Māturīdī mutakallim Ṣadr al-Sharīʿa al-Thānī (d. 747/1346). Thus, a doctrine of action was developed, and this doctrine was accepted and used by the later period Māturīdī mutakallims. With reference to Ṣadr al-Sharīʿa, Qarṣī tries to justify the issue based on the meanings of the the term action and the modes of existence of these meanings. He says that action has two implications; one of them is the “infinitive meaning” (al-maʿnā al-maṣdarī) and the other is “the thing that comes with this infinitive meaning (al-ḥāṣıl bi-maṣdar)”. The infinitive meaning of the act constitutes the “non-thing aspect” of the action, and the meaning of the action that is created with the infinitive indicates “the thing aspect” thereof. Thus, because the aspect of the action that is not existentand therefore not a thing is not subject to creation, the agency and responsibility of human beings are grounded. Similarly, Qarṣī maintains that the mashīʾat, which means will, qaṣd and al-irādah al-juzʾiyyah, was not created because its existence in humans is in the form of succession and it is of a state-like (ḥāl) existenceOn this account. Qarṣī manages to preserve both human freewill and the absolute creativity of God due to the non-existent and non-thing aspect of the act on the one hand, and will (irādah), mashīʾat and qaṣd not being subjected to creation on the other. (shrink)

The history of European western philosophy.

Bu kitap sizi, Antik yazarlarca kapısı aralanan ve Orta Çağ filozoflarınca belirli bir yetkinlik düzeyine ulaştırılan bir bilimle tanıştıracak: Bitkilerin bilimi. Sanki bir ritüelin parçası gibi sürekli tekrar edilmesi gereken bir cümle, 3 farklı dilde gözler önündedir: -/- ان الحياة موجودة في الحيوان والنبات Vita et in animalibus et in plantis esse deprehensa est. Yaşam, hayvanlarda ve bitkilerde mevcuttur. -/- Aristoteles’e göre bitkilerde zihnî herhangi bir melekenin bulunmadığı, bitkilerin yalnızca beslenme, büyüme, gelişme ve üreme gibi yetilerle donandığı görülür. Bu sayılan (...) yetiler de herhangi bir öznellikten azade, edilgin, mekanik süreçlerdir. Esasında Aristoteles’in bitki tasarımı, bitkilere atfedilebilecek en ufak bir iradi ya da ihtiyari hareketin, rasyonel herhangi bir ilkenin ayıklanması suretiyle bitkisel fenomenlerin yalın, basit, pasif olduklarının ikrarıdır. Çünkü bitkilere layık gördüğü nebati nefs ya da bitkisel canlılık ancak ve ancak bu kadarına kadir ve ancak bu kadarını kabildir. -/- Gayriinsani organizmaların tasnifine dönük biyoçeşitlilik çalışmalarından elde edilen veriler, büyük resmi görmek ve göstermek bakımından gerekli ve faydalıdır. Biyosferin ve hatta gezegenin selameti açısından bakterilerin, mantarların ve hayvanların neden önemli oldukları da tartışmaya kapalıdır. Ancak şu soru hayati önemdedir: Gerek biyokütleleri gerek insanın günlük hayatına giren tür sayıları ve gerek gerçek hayatta insanın hayatını idame etme maksadıyla kurduğu türlü ilişkilerde maddi kaynak olmaları bakımından, bitkiler âleminin tüm bireylerinin gezegende yaşamın süregitmesi adına belki de ilk sırada sayılması gereken canlılar topluluğu olduğunu anlamamız için acaba kıyamet günü mü beklenmektedir? -/- Şamlı Nikolaos’un Aristoteles’ten ilham alarak dile getirdiği, önce İbn Sînâ, ardından İbn Bâcce tarafından yorumlanmış kült bir eserdir Kitâbu’n-Nebât. Bu silsileden günümüze intikal eden metinlerin Arapça ve Latince orijinalleriyle Türkçe tercümeleri belirli bir amaç dâhilinde fiziksel dünyanın bir parçası olan bitkisel fenomenleri sistematik olarak incelemiş, gözlemlemiş, kendi dönemlerindeki paradigma içerisinde nedensellik bağı kurarak açıklamaya çalışmış filozofların metinleridir. Dolayısıyla Antik ve Orta Çağ’daki bilginlerin bitkiler üzerindeki entelektüel emeklerini bilim olarak adlandırmamız ve bu eserleri bilim tarihi alanında ele almamız bir yöntem, bir yoldur. Hatta bitki bilimi felsefesi için bitki bilimi tarihine bakmamız gerektiğini gösteren belki de en doğru yol budur. (shrink)

In this study, the tahrîj method, which is used in answering contemporary Fiqh issues throughout the history of Fiqh, will be described and some sample fatwas given by the High Board of Religious Affairs based on this method will be analysed. Tahrîj is firstly to define the procedural and legal principles on which the singular views of a madhhab imam is based on, and then to determine the verdict of the issues in which an opinion from that imam is not (...) conveyed, according to the rules reached. Firstly the High Board of Religious Affairs will be introduced briefly highlighting issues such the effort put forward by the Board in the answering current fiqh issues, its contributions to the unity of fatwa and that it is a continuation of the Islamic Meşîhat-ı İslamiyye in the Ottoman Empire. Tahrîj, will be defined and its types, history, and its role in the development of fiqh and in solving current fiqh issues will be explained. Among the issues resolved by the High Board of Religious Affairs by applying the Tahrîj method or by making use of this method; commercial insurance, organ transplantation, gold-based lease certificate and the effect of injection/vaccine on fasting will be analysed. Given these exemplary fatwas, it will be tried to show that the method of Tahrîj is important today as it was in the past, both in terms of maintaining the consistency of fiqh and its contribution to the development of fiqh. (shrink)

Robert M. Adams (1979, 1987a, 1987b) defends a modified variant of the divine command theory (hereafter MDCT) to the effect that he proposes a moral argument for God’s existence driven in the form of practical reasoning with respect to rational moral agents’ beliefs in the adequacy of MDCT. For Adams, one’s commitment to MDCT as the most adequate theory legitimately provides her a practical reason for why she ought to believe in God’s existence which MDCT implies. In this paper, I (...) criticize the viability of Adams’ moral argument considering its argumentative structure and strategy. Adams’ strategy behind his moral argument, i.e. mediating theistic beliefs with deontic ones, seeks out a non-decisive medium that might be used to ubiquitously generate equally plausible arguments for/against God’s existence based on distinct sorts of allegedly adequate theories of some subject matter. Thus, his argument does not seem to distinctively ground God’s existence in comparison with a myriad of practical arguments which might follow the same argumentative strategy on the same practical grounds. More significantly, there seems to be coherent no way for Adams to disambiguate his argument on theoretical grounds. (shrink)

The divine command meta-ethics (hereafter, DCM) promote non-naturalist realism about the ontological status of moral properties while depending on this ontological status on a such-and-such divine being’s moral roles derived from some relevant divine characteristics. As DCM typically contends, our moral discourse depends on God’s commands and prohibitions to the effect that an action A is morally right if and only if God commands A. Robert M. Adams (1979, 1987a) offers a modification that explicates the dependency relation between a loving (...) God’s commands and moral properties on metaphysical grounds to the effect that some action A is morally right if and only if it is not logically but metaphysically necessary for a loving God to command A. In this paper, I discuss whether Adams’ modification stands for a cogent account of DCM in a few respects. Firstly, Adams fails to provide robust reasons for grounding moral realism so that his commitment to the reality of moral properties merely expresses a theoretically unwarranted assumption hinging on a presumptive case in our moral discourse. Particularly, his assumption on the pervasiveness of strongly held moral beliefs is unwarranted and it inherits a vague notion of certainty. Secondly, Adams' response to the Euthyphro dilemma does not satisfactorily sort out the concerns accompanying this dilemma, mainly because his response relies on a vague notion of divine love that allegedly necessitates God commanding morally permissible acts while this notion cannot be trivially reducible into a moral aspect. (shrink)

Criticism on da'wah ethics and method of Yusuf Al-Makassary, an ulama from Makassar, Sulawesi Selatan Province, Indonesia.

The Handbook considers the State of Qur'anic Studies; Historical Setting; Textual Transmission and Codification; Structural and Literary Features; Content and Concepts; Applied Discourses; and an Overview of Qur'anic Interpretation.

Lichens are included in the classification system of fungi and have been used in medicine, pharmacy and industry from antiquity to present day in the treatment of various diseases. In this study, Peri Hyles Iatrikes of Dioscorides has been investigated and evaluated from lichenological point of view. It is found that, Dioscorides mentions about medical properties and uses of probable Parmelia species such as P. saxatilis (L.) Ach or P. sulcata Taylor.

It is possible to mention many scholars and their studies that have been the milestone in the formation and evolution of the differences in recitation, which started with the Prophet’s permission in different recitation, as a scientific discipline. One of these scholars, Ahmad b. Muhammad al-Dimyātī (d. 1117/1705), was a versatile figure who was skilled in various branches of science, especially in the science of recitation. He owes his fame mostly to his authorship of Ithāf al-fudalāʾ al-bashar, one of the (...) most well-known studies in the field of recitation. The study on the author is important because of his work on the science of recitation and his influence on this field. In particular, the author’s influence on the teaching of recitation in Egypt and the Ottoman period enriches this study even more meaningful. In this regard, it is aimed in this study to briefly introduce Dimyātī and his studies, who wrote Ithāfu fudalāʾ al-bashar, which is one of the important reference sources in learning the methodical differences of the schools expressed as tarīq (route) and profession in the science of Qiraat since the Ottoman period in our country, and it is also aimed to make a modest contribution to the scholarly research to be conducted on this great Qiraat scholar. This article will try to make an evaluation of Dimyātī’s life, scholarly personality, studies and place in the science of recitation, about whom there is no academic study in our country except for the item of Encyclopaedia of Islam. It is seen that Dimyātī lived in a period when explanation, annotation and ta‘likāt (depending upon or deriving from a text) were in vogue and he was significantly influenced by the dominant understanding of the period to a certain extent. The explanations and annotations he wrote on studies belonging to different branches of science show that he was significantly influenced by the scholarly understanding of the period. The author’s study titled Ithāf al-fudalāʾ al-bashar written especially on the science of recitation especially on the science of recitation, continues to be valued as a primary source even today. One of the famous studies of the literature of the fourteen recitation, Ithāf is one of the basic sources of the “Takrīb” phase of the process called “Ashara-Takrîb-Tayyib” in teaching of recitation. (shrink)

Osmanlının son dönemleri ve Cumhuriyetin ilk yıllarında değişik eğitim kurumlarında kelam ilmi dersleri veren Arapkirli Hüseyin Avni, Mâtürîdî gelenekten gelmesine rağmen Eş’ari geleneğin önemli bir kolu olan felsefî-kelamın da son dönem önemli temsilcilerindendir. Bu çalışmada Hüseyin Avni’nin bilgi anlayışı, kendi eserleri temel alınarak ortaya konulmaya çalışılmıştır.Hüseyin Avni, yapılan birçok bilgi tanımını eleştirmiştir. Mâtürîdî’ye ait olan tanımın güzel bir tanım olduğunu vurgulamıştır. Kendisi ise bilgi ile ilgili bir tanım denemesi yapmamıştır. Daha ziyade felsefe kelam tartışmalarının ve birbirlerine karşı reddiyelerin gündeme getirildiği (...) tehâfüt geleneğine benzer bir bilgi tasnifi yapmaktadır.Bilginin kaynakları konusunda kelam geleneğine tam bir bağlılıkla bilginin kaynaklarının üç olduğunu belirtir. Bunların duyular, haber ve akıl olduğunu söyler. Bu kaynakların her birinin ayrı alanla ilgili bilgiler getirdiğini ve bu bilgilerin güvenilebilir kesin bilgiler olduğunu söyler. Duyuları tek tek ele alan Hüseyin Avni, kelamcıların kabul ettiği beş dış duyunun yanında İslam Filozoflarının kabul ettiği beş iç duyuya da yer vererek felsefî kelamın izlerini yansıtmaktadır. Haber konusuna özellikle de doğru haber konusuna değinerek resulün haberi ile daha ziyade hadisleri kastettiğini görmekteyiz. İlhamın sübjektif oluşu dolayısıyla kelamda delil olamayacağını belirtirken akıl hususunda hem kelamcıların hem de filozofların kabullerine yer vermektedir. (shrink)

The effectiveness of a compliance management framework can be guaranteed only if the framework is based on sound conceptual and formal foundations. In particular, the formal language used in the CMF is able to expressively represent the specifications of normative requirements that impose constraints on various activities of a business process. However, if the language used lacks expressiveness and the modelling constructs proposed in the CMF are not able to properly represent different types of norms, it can significantly impede the (...) reliability of the compliance results produced by the CMF. This paper investigates whether existing CMFs are able to provide reasoning and modeling support for various types of normative requirements by evaluating the conceptual foundations of the modeling constructs that existing CMFs use to represent a specific type of norm. The evaluation results portray somewhat a bleak picture of the state-of-the-affairs when it comes to represent norms as none of the existing CMFs is able to provide a comprehensive reasoning and modeling support. Also, it points to the shortcomings of the CMFs and emphasises exigent need of new modeling languages with sound theoretical and formal foundations for representing legal norms. (shrink)

Sosyal medya, insanları alış veriş alışkanlıklarından yatırım kararlarına kadar birçok ticari niyetleri üzerinde yüksek etki düzeyi olduğu güncel birçok çalışmada araştırılmaya başlanmıştır ve bu ilişki ortaya konmuştur. Bu ilişki üzerine inşa edilerek geliştirilen güncel analiz yöntemleri yatırım araçlarının gelecek değerlerini tahmin ederek yatırım kararları almada bir destek mekanizması olarak kullanılması çok cazip bir konudur. Bu sebeple bu ilişki yatırımcı ve analistlerden akademisyenlere kadar güncel bir ilgi konusu olmuştur. Bu çalışmanın amacı da sosyal medya ile yatırım kararları arasındaki ilişkiyi metinsel ve (...) finansal analiz aracılığı ile görmeye çalışmaktır. Bu çalışmada Twitter üzerinden metin madenciliği ile veri çekilmiş ve sentiment(duygu) analizi ile yorumların olumlu ya da olumsuz olma durumu incelenmiştir. Sentiment analizinden elde edilen sayısal değerler ile güncel ve küresel bir yatırım aracı olan Bitcoin fiyatları arasındaki ilişkinin varlığını sorgulamak adına Granger Nedensellik analizi gibi finansal analizler kullanılmıştır. (shrink)

This unique compendium presents a comprehensive and self-contained theory of material development under imperfect information and its applications. The book describes new approaches to synthesis and selection of materials with desirable characteristics. Such approaches provide the ability of systematic and computationally effective analysis in order to predict composition, structure and related properties of new materials. The volume will be a useful advanced textbook for graduate students. It is also suitable for academicians and practitioners who wish to have fundamental models in (...) new material synthesis and selection. (shrink)

Çalışma, es-Sâdık el-Kayserî’nin muhtasar risâlesi ve İzzet ed-Divrîkî’nin bu risâle üzerine yazdığı şerh üzerinden insanın irâde özgürlüğü ile naslarda ortaya konulan ve Allah’ın her şeyin yaratıcısı olduğu prensibi arasındaki çelişkinin nasıl çözüme kavuşturulduğunu inceleyecektir. Ayrıca burada söz konusu iki risâlenin tahkikli neşri ve tercümeleri de yapılacaktır.İlk asırlarda teolojik ve ahlâkî bir bağlamda tartışılan irâde ve insan fiilleri konusu, önce mütekaddimûn sonrasında ise müteahhirûn dönemleriyle metafizik bir hüviyet kazanarak devam edegelmiştir. Dahası yaratma ve varlık teorileriyle iç içe olan konu büyük bir (...) önem kazanmış, değişim ve dönüşüme uğramıştır. Zira konu, insanın irâde ve eylem özgürlüğünün metafizik temelini oluşturmaktadır. Dolayısıyla çalışmamız, varlık ve yaratma konusuyla da bağlantılı olan irâde ve fiil konusunu ele alan bu risâlelerin içeriklerini inceleyerek bunların özgün taraflarını ve konuya katkılarını ortaya koymaya çalışacaktır. (shrink)

Aims The study aims to test the Turkish validity and reliability of the Rushton Moral Resilience Scale (RMRS) and examine the effect of moral resilience on moral distress. Background Moral distress is a phenomenon that negatively affects health workers, health institutions, and the person receiving care. In order to eliminate or minimize the negative effects of moral distress, it is necessary to increase the moral resilience of nurses. Moral resilience involves developing systems that support a culture of ethical practice in (...) healthcare and aim to increase an individual’s capacity to cope with moral challenges. Methods A methodological and descriptive-predictive study design was adopted. Sociodemographic Information Form, Measure of Moral Distress – Healthcare Professionals (MMD-HP), and Rushton Moral Resilience Scale were used to collect data from the nurses. A total of 255 clinical nurses were recruited. Ethical considerations Hacettepe University’s non-interventional ethics committee approved the study’s protocol and informed consent was obtained from the participants. Results The original four-factor structure of the scale was tested with confirmatory factor analysis, and the index values were evaluated and found at an acceptable level. The Cronbach Alpha coefficient of the scale was found to be 0.826. Moral resilience predicted moral distress total, intensity, and frequency levels. A moderate and weak relationship was found in the negative between all sub-dimensions of moral distress and moral resilience. Conclusions The Rushton Moral Resilience Scale Turkish version showed good psychometric properties. Moral resilience has a reducing effect on moral distress. Young nurses who have less experience are at risk because they have lower moral resilience levels, while nurses working in intensive care units are at risk because of their high moral distress levels. A healthy workplace can be created by developing specific approaches to improve moral resilience in reducing the impact of moral distress in the healthcare environment. (shrink)

There is no doubt that custard apple diseases are among the important reasons that destroy the Custard Apple plant and its agricultural crops. This leads to obvious damage to these plants and they become inedible. Discovering these diseases is a good step to provide the appropriate and correct treatment. Determining the treatment with high accuracy depends on the method used to correctly diagnose the disease, expert systems can greatly help in avoiding damage to these plants. The expert system correctly diagnoses (...) Custard Apple disease to make it easier for farmers to find the right treatment based on the appropriate diagnosis. Objectives: A specialized syllable language system was established for the diagnosis of Custard Apple plant disease. (shrink)

Mustafa Dikec reveals the aesthetic premises that underlie Hannah Arendt, Jean-Luc Nancy and Jacques Ranciere's political thinking, and demonstrates how their politics depend on the construction and apprehension of worlds through spatial forms and distributions. Exploring these dimensions of the political, he argues that politics is about how perceive and relate to the world. Space is a form of appearance and a mode of actuality, and the disruption of such forms and modes is the sublime element in politics.

This study aims to reveal the Turkish religious music practices of Jawharism, a sect based on Qadiri and Rifai, founded in Bagcilar, Istanbul. The historical process of the establishment of Jawharism was firstly mentioned, and then the musical activities of the "Association for the Promotion and Sustenance of Sufi Music and Culture", which enabled it to spread in a cultural sense, were discussed. As a result of archives, interviews and observations, the relationship of Jawharism with music was determined, the types (...) of music performed in the dhikr and the compositions belonging to the lodge were identified. In addition, through the sound recordings and note archives obtained as a result of the research, the works specific to the lodge were arranged and notated, and it was aimed to introduce the Turkish religious music repertoire to new works. Genres such as salawat, imamet, tasbihât, istighfar, taravih composition, odes and hymns are performed in the lodge, and especially the compositions of salawats and tasbihâts in the maqam of uşşak, rast, hicaz and segah are sung specifically for the lodge. Meşk evenings are also organized and many hymns, suğl, tevşih, nefes, mersiye, etc. are practiced. Composed genres are performed. The problem of this study is, is the relationship between dhikr and music of Jawharism compatible? How is the statues of Jawharism in Turkish religious music?, Qualitative research methods such as source scanning, data collection, sampling, comparison and citing sources were used in our study determined as a method. We can express the importance of this study as the importance of Jawharism's relationship with music, as it used music effectively and trained many musicians and composers. (shrink)

The qirāʾāt or variae lectiones represent the vast corpus of Qurʾānic readings that were preserved through the historical processes associated with the textual codification and transmission of the Qurʾān. Despite the fact that differences among concomitant readings tend to be nominal, others betray semantic nuances that are brought into play within legal discourses. Both types of readings remain important sources for the history of the text of the Qur’ān and early Arabic grammatical thought. While some recent scholars have questioned the (...) historical function and nature of the corpus of qirāʾāt, others have argued that specific types of variant readings were the resultant products of attempts to circumvent legal inconsistencies which were found in text of the Qurʾān or were generated through legal debates. Following a preliminary review of the historical framework of the genesis of qirāʾāt through reference to early grammatical literature, an attempt will be made to shed some light on the role that semantic variation among concomitant readings played in the synthesis and interpretation of law. The aim will be to draw attention to the subtle theoretical frameworks employed by jurists for their contextualization and analysis. This will also include a review of attitudes towards the forms of qirāʾāt that classical scholarship designated as being anomalous or shādhdha. (shrink)

In this article, I will discuss how neoliberalism affects subjects and what friendship looks like in the neoliberal world we live in. I will show that one of the most important consequences of neoliberal intervention on the subject is the severe damage to the bonds of friendship. In the neoliberal world, we live constantly in a competitive environment dominated by temporary relationships. Friendships seem to be valuable only to gain advantages and to be ahead of others. Those who have more (...) influential ‘friends’ are more likely to get what they want. The concept of friendship, then, has to do with a meaning that involves calculating what one must contribute to obtain. In this article, I will try to explore how neoliberalism invests in the subject and how friendship is treated in the neoliberal world. I will ask how ‘true friendship’ can help us improve our lives by turning to the ways in which friendship shows up in the social relations in which we live. (shrink)

Despite some promising steps in the right direction, organizational analysis has yet to exploit fully the theoretical and empirical possibilities inherent in the writings of Pierre Bourdieu. While certain concepts associated with his thought, such as field and capital, are already widely known in the organizational literature, the specific ways in which these terms are being used provide ample evidence that the full significance of his relational mode of thought has yet to be sufficiently apprehended. Moreover, the almost complete inattention (...) to habitus, the third of Bourdieu’s major concepts, without which the concepts of field and capital (at least as he deployed them) make no sense, further attests to the misappropriation of his ideas and to the lack of appreciation of their potential usefulness. It is our aim in this paper, by contrast, to set forth a more informed and comprehensive account of what a relational – and, in particular, a Bourdieu-inspired – agenda for organizational research might look like. Accordingly, we examine the implications of his theoretical framework for interorganizational relations, as well as for organizations themselves analyzed as fields. The primary advantage of such an approach, we argue, is the central place accorded therein to the social conditions under which inter- and intraorganizational power relations are produced, reproduced, and contested. (shrink)

The recent revival of the theme of hospitality in the humanities and social sciences reflects a shared concern with issues of belonging, identity and placement that arises out of the experience of globalized social life. In this context, migration — or spatial dislocation and relocation — is often equated with demands for hospitality. There is a need to engage more carefully with the ‘proximities’ that prompt acts of hospitality and inhospitality; to attend more closely to their spatial and temporal dimensions. (...) Is the stranger or the Other primarily one who is recognisably ‘out of place’? Or is there more to being estranged than moving from one territory to another? This brings us to the question of human finitude, and to the possibility of encounters with others that do not simply only occur in time or space, but are themselves generative of new times and spaces. (shrink)

Many moral realists have employed a strategy for arguing for moral realism by claiming that if epistemic normativity is categorical and that if this epistemic normativity exists, then categorical normativity exists. In this paper, we will discuss that argument, examine a way out, and respond to the objections people have recently raised in the literature. In the end, we conclude that the objections to our way out will do little in the way of motivating those who already do not believe (...) in categorical normativity, thereby severing the power the aforementioned parity argument is designed to possess. (shrink)