Background: The opinions of students regarding the attributes of a good nurse can make a major contribution to the planning and the conducting of professional education. There are few studies which aim at identifying the qualifications of a good nurse from the perspectives of nursing students. Objectives: To determine the opinions of first- and fourth-year nursing students concerning the ‘attributes of a good nurse’, and whether and how their views change depending on their year of study. Research design: Descriptive research. (...) Participants and research context: This study was conducted in the nursing department of a vocational school of health in the 2010/2011 academic year. The study participants consisted of first-year and intern students. A survey form was used to identify characteristics of participants, and students were asked the following open-ended question about their opinions related to the attributes of a good nurse. Ethical considerations: The permission was taken from the school administration. Informed consent was obtained, and anonymity was ensured for participating students. Findings: A total of 120 students participated in this study. Most frequently expressed attributes were ‘professional competence’ in first-year and ‘responsibility’ in fourth-year students. While first-year students placed a greater emphasis on the attributes of ‘geniality’, ‘patience’, ‘calmness’, ‘love of nursing’, ‘loyalty to nursing’ and ‘not attaching importance to material values’, fourth-year students emphasized the attributes of ‘empathy’, ‘honesty’, ‘responsibility’ and ‘scientific curiosity’ significantly more. Discussion and conclusion: Fourth-year students placed a greater emphasis on the attributes which the students are expected to acquire through a nursing program and clinical experience. However, they mentioned the attributes related to a good nurse–patient relationship and communication significantly less. Appropriate ethical training methods and good role models can help students acquire attributes that are important for the nursing profession and combine them with the attributes they already have. (shrink)

The study of social justice asks: what sorts of social arrangements are equitable ones? But also: how do we derive the inequitable arrangements we often observe in human societies? In particular, in spite of explicitly stated equity norms, categorical inequity tends to be the rule rather than the exception. The cultural Red King hypothesis predicts that differentials in group size may lead to inequitable outcomes for minority groups even in the absence of explicit or implicit bias. We test this prediction (...) in an experimental context where subjects divided into groups engage in repeated play of a bargaining game. We ran 14 trials involving a total of 112 participants. The results of the experiments are statistically significant and suggestive: individuals in minority groups in these experiments end up receiving fewer resources than those in majority groups. Combined with previous theoretical findings, these results give some reason to think that the cultural Red King may occur in real human groups. (shrink)

Patient rights are universal values which we have to adopt. It is not so easy, however, to put such values and principles into effect. As approaches and attitudes differ from individual to individual, from society to society, and from country to country, a uniform application of these values is difficult. If we want to reach a general conclusion about the status of patient rights in the world as whole, we should examine the situation in individual countries. As far as Turkey (...) is concerned, we can say that, although the idea of patient rights is accepted in principle, patient rights have yet to be adequately implemented. (shrink)

Scientific curation, where scientific evidence is selected and shared, is essential to public belief formation about science. Yet common curation practices can distort the body of evidence the public sees. Focusing on science journalism, we employ computational models to investigate how such distortions influence public belief. We consider these effects for agents with and without confirmation bias. We find that standard journalistic practices can lead to significant distortions in public belief; that preexisting errors in public belief can drive further distortions (...) in reporting; that practices that appear relatively unobjectionable can produce serious epistemic harm; and that, in some cases, common curation practices related to fairness and extreme reporting can lead to polarization. (shrink)

Aristo mantığı-Arap grameri ilişkisine dair tartışmalar erken dönem dilcileri arasında yaşandığı gibi modern dönem dilbilimcileri tarafından da sürdürülmüştür. Bu tartışmalar mantık ve nahiv ilimlerinin amaç ve işlevleri etrafında şekillenebildiği gibi mantığın nahvin doğuşunda ve gelişmesinde etkili olup olmadığı konusuna da yoğunlaşmıştır. Sözü edilen etkiye dair tartışmalar nahiv ilminin özgünlüğü kavramını gündeme getirmiştir. Bu çalışma Aristo mantığının Arap gramerinin doğuşu üzerinde etkili olup olmadığı etrafında şekillenen tartışmaya ilişkin üç yazıyı ele almaktadır. Üç ayrı görüşü temsil eden bu üç yazı sözü edilen (...) etkinin varlığı, varsa metot ve içerik bakımlarından ne düzeyde gerçekleştiği gibi hususları incelemektedir. Çalışmada konunun tarihsel bağlamına ilişkin olarak Süryânî gramercilerin yaptıkları çalışmalar, mantık külliyatından Arapçaya yapılan ilk çeviriler, Sîbeveyhi’nin hocalarının günümüze ulaşmayan eserleri ve İskenderiye-Bergama gramer okulları gibi hususlara dair bilgiler verildikten sonra söz konusu üç yazıdaki değerlendirmeler, müelliflerin diğer eserleri de göz önüne alınarak temel nahiv eserlerine, Aristo’nun mantık kitaplarına ve gerek klasik gerek modern dönemde yapılmış bazı Aristo çevirilerine müracaat edilmek suretiyle ele alınacaktır. (shrink)

The suspension system is referred to as the set of springs, shock absorbers, and linkages that connect the car to the wheel system. The main purpose of the suspension system is to provide comfort for the passengers, which is created by reducing the effects of road bumpiness. It is worth noting that reducing the effects of such vibrations also diminishes the noise and undesirable sound as well as the effects of fatigue on mechanical parts of the vehicle. Due to the (...) importance of the abovementioned issues, the objective of this article is to reduce such vibrations on the car by implementing an active control method on the suspension system. For this purpose, a conventional first-order sliding mode controller has been designed for stochastic control of the quarter-car model. It is noteworthy that this controller has a significant ability to overcome the stochastic effects, uncertainty, and deal with nonlinear factors. To design a controller, the governing dynamical equation of the quarter-car system has been presented by considering the nonlinear terms in the springs and shock absorber, as well as taking into account the uncertainty factors in the system and the actuator. The design process of the sliding mode controller has been presented and its stability has been investigated in terms of the Lyapunov stability. In the current research, road surface variations are considered as Gaussian white noise. The dynamical system behavior for controlled and uncontrolled situations has been simulated and the extracted results have been presented. Besides, the effects of existing uncertainty in the suspension system and actuator have been evaluated and controller robustness has been checked. Also, the obtained quantitative and qualitative compressions have been presented. Moreover, the effect of controller parameters on the basin of attraction set and its extensiveness has been assessed. The achieved results have indicated the good performance and significant robustness of the designed controller to stabilize the suspension system and mitigate the effects of road bumpiness in the presence of uncertainty and noise factors. (shrink)

Futures contracts in agricultural commodities are an agreement to buy or sell a predetermined amount of agricultural commodities (such as wheat, corn, cotton, soybeans, live pork, live cattle, cocoa, etc.) at a specific price depending on the price on a specific date in the future. Futures contracts in agricultural commodities are carried out under “commodity futures contracts” on the futures exchange. These contracts are executed in two ways in terms of the delivery of the contract subject; physical delivery and cash (...) settlement. In the physical delivery, the underlying asset is physically received at the end of maturity. In our country, physical delivery method is used in futures contracts made on commodities. In the second contract method that results in cash settlement, there is no physical delivery of the underlying asset at the end of maturity. The transaction takes place over the settlement price at the end of maturity. Futures contracts in agricultural commodities can be analyzed in two categories in terms of Islamic law. First, within the scope of sales where both the goods and the price are on credit; the second is a combined contract that includes a promise to sell and a contract of sale when due. It is more convenient to analyze in the former because the agricultural commodities in the warehouse are kept ready to be delivered when due and the commodities price is also delivered on time. In this category, it resembles the sale of a credit on credit, which is prohibited in Islamic law. We can see that there are five parties within the exchange organization regarding the futures contracts in agricultural commodities; futures and options exchange, clearing house, brokerage houses, market participants, supervisory institutions. When the transactions of the related parties are examined in terms of legal capacity and power of representation; it is observed that brokerage houses transacting on behalf of sellers and customers operate by proxy. On the other hand, the Exchange, the Clearinghouse (Takasbank) and the custody warehouse within the scope of the exchange system; carries out transactions on behalf of the parties both as a proxy and a guarantor. Therefore, this futures transaction has the nature of containing more than one contract. When analyzed in terms of the establishment of the contract; if there are agricultural commodities that are considered as legitimate property of the Islamic law (mütekavvim), there is no objection regarding the parties and the offer-acceptance. In addition the delivery time of the commodity subject to the contract must be equal to the amount sold and the amount in the warehouse, which is guaranteed to be in the warehouse. In terms of invalid condition, one-sided benefit causing conflict for the parties contains something prohibited by the legal order. It is seen that it does not contain conditions contrary to the content of the contract and established practices. However, except for the condition that the collateral is retained with interest income in direct proportion to the period of stay in the Clearinghouse (Takasbank), in order to obtain the highest return. In terms of enforcement conditions, after the approval of the buyer and seller, transactions are carried out within the exchange system without asking for the right and approval of another person. Therefore, this contract can be considered as a running contract. In terms of the bindingness of this contract; at first glance, it can be seen as a mutual promise and non-obligatory promise based on the fact that the commodity and its price are not cash. But when the subject is examined in depth, it turns out to be a different situation. Because both parties are under mutual obligation by paying the guarantee stipulated by the Exchange, one party is obliged to deliver the commodity on time and the other party to deliver the price. In addition, the contract does not allow the parties to imagine the right. So, this contract can be considered as an obligatory contract. However, based on the current functioning futures contracts in agricultural commodities as a whole, it is considered unappropriate to Islamic law. In this study, first, the nature of futures contracts in agricultural commodities that are not deemed suitable for Islamic law in its current form are determined. Then, an analysis from the point of view of Islamic law was made and some offers were made for a model that was reconfigurated according to Islamic law. (shrink)

The replicator dynamics and Moran process are the main deterministic and stochastic models of evolutionary game theory. The models are connected by a mean-field relationship—the former describes the expected behavior of the latter. However, there are conditions under which their predictions diverge. I demonstrate that the divergence between their predictions is a function of standard techniques used in their analysis and of differences in the idealizations involved in each. My analysis reveals problems for stochastic stability analysis in a broad class (...) of games, demonstrates a novel domain of agreement between the dynamics, and indicates a broader moral for evolutionary modeling. (shrink)

This book investigates how we should form ourselves in a world saturated with technologies that are profoundly intruding in the very fabric of our selfhood. How do we recognize that smart technological environments, imaging technologies and smart drugs increasingly shape who and what we are and influence who we ought to be? Tackling this issue requires going beyond the persistent and stubborn inside-outside dualism and recognizing that what we consider our "inside" self is to a great extent shaped by our (...) "outside" world. Inspired by various philosophers - especially Nietzsche, Peirce and Lacan -this book demonstrates that the values, goals and ideals that humans encounter in their environments not only shape their identities but also enable them to critically relate to their present state. The author argues against understanding technological self-formation in terms of making ourselves better, stronger, and smarter. Rather, we should conceive it in terms of technological sublimation, which redefines the very notion of human enhancement. In this respect the author introduces an alternative, more suitable theory, namely Technological Sublimation Theory (TST). Extimate Technology will be of interest to scholars and advanced students working in philosophy of technology, philosophy of the self, phenomenology, pragmatism, and history of philosophy. (shrink)

In this paper, the author aims to show that transhumanists are confused about their own conception of the posthuman: transhumanists anticipate radical transformation of the human through technology and at the same time assume that the criteria to determine what is “normal” and what is “enhanced” are univocal, both in our present time and in the future. Inspired by Nietzsche’s notion of the Overhuman, the author argues that the slightest “historical and phenomenological sense” discloses copious variations of criteria, both diachronic (...) and synchronic, for what can be considered “normal” and “enhanced.” Radical transformation through technology does not simply enable us to become “stronger,” “smarter,” or “healthier,” but it can and often will also change the very standard or yardstick with which we measure what counts as “stronger,” “smarter,” or “healthier.” Put yet differently: new and emerging technologies are not neutral means but often bring about different and, from our current perspective, foreign standards for determining what are “normal” and “enhanced” capacities. Since the qualitative meanings of these terms are themselves not fixed, it is unintelligible and too reassuring to simply predict that new technologies will enhance human beings. (shrink)

After several technological revolutions in which technologies became ever more present in our daily lives, the digital technologies that are currently being developed are actually fading away from sight. Information and Communication Technologies are not only embedded in devices that we explicitly “use” but increasingly become an intrinsic part of the material environment in which we live. How to conceptualize the role of these new technological environments in human existence? And how to anticipate the ways in which these technologies will (...) mediate our everyday lives? In order to answer these questions, we draw on two approaches that each offers a framework to conceptualize these new technological environments: Postphenomenology and Material Engagement Theory. As we will show, each on their own, these approaches fail to do justice to the new environmental role of technology and its implications for human existence. But by bringing together Postphenomenology’s account of technological mediation and Material Engagement Theory’s account of engaging with environments, it becomes possible to sufficiently account for the new environmental workings of technology. To do justice to these new workings of environmental technologies, we introduce and develop the concept of “Technological Environmentality.”. (shrink)

: This paper deals with the subject of mushākala, ta'rīz, kināya and ijāz in terms of language and the using of Qur’ān's verb and noun forms, human genre and adjective nouns in terms of style and some other related problems. The punishment or retribution from Allāh as mushākala form, which sometimes occurs at the level of a gradual diminution or collapse, is a punishment that gradually destroys the sinner without his realizing it. However, it is possible to say that there (...) is another dimension in Müshākala, destiny, and the formula of the working mechanism of destiny. According to this formula, it is understood that whatever behavior a person exhibits, Allah responds with a similar behavior. Based on this dimension of destiny, it is understood that in one aspect, man determines his own destiny relatively, and that his destiny is shaped as a result of his own actions. Some verses and expressions with indirect narrative content were misinterpreted by some people because they implied something too deep to understand by human beings and had a profundity of meanings as well as secret wisdom. The fact is that about the 6th verse of the chapter of al-Mâida: "O you who have believed, when you rise to prayer, wash your faces and your fore arms to the elbows and your heads too." Shiites misunderstand Ibn Abbas's statement pointed out as "I can find nothing but wiping the feet in Allah's book, but they did not accept anything but washing", and their anointing of their feet is due to such a misunderstanding. In the Qur’ān, indirect expression is used in places that mention about the adab of maram affairs in marital relationships; and that which should not be said openly. With such a form of expression, the Qur’ān is descended upon human beings from Allah to be expressed in indirect expressions in situations where it is not welcome to express clearly. In the same way, it can be said that when the Qur’ān mentions a negative situation, it refers to it with closed expressions, and It can also be said that it uses Kinâya as a politeness and courtesy style. However, in any case, the customary usage should not be ignored while giving meaning to the verse expressions with allusions. In expressions of the Qur’ān, ijāz is used extensively; It is possible to say that a large part of the ijāz is the eliminate of words in expressions. For this reason it should not be overlooked that in some verses that are not understood, some part of it may be deleted for ijāz. In terms of the style of the Qur’ān in the article, there are important points in terms of rhetoric in the use of verb and noun form, which is one of the topics discussed. (shrink)

The paper explores Islamic morality within labor market realities. It presents Islamic moral axioms that are expected to guide employer–employee relationships. It provides an extensive review of Islamic moral ideals related to fairness in the labor market. Based on survey data from 319 individuals in the Saudi labor market, it tests three hypotheses related to religiosity, secular aspirations, and perception and practice of fairness in the labor market. Using multinomial logistic regression, the findings from several models clearly support all three (...) hypotheses. They show that employers, owners and senior managers were more likely to consider market reality as their reference for describing fairness. Ideally speaking, the regression results confirm that being religious contributes positively to the sense of fairness even in a secular context. However, they also reveal that secular aspirations override religious ideals when it comes to market realities. In other words, when people place great importance on worldly outcomes, religious ideals have almost no impact on their labor market practices even if they ideally support fair practices. The study concludes that religious morality does matter with regard to fairness in employer–employee relationships only if it is not superseded by secular aspirations. Those who have a high-level of religiosity consider themselves to be fairer. However, if they embrace secular aspirations, they are less likely to practice their moral ideals in the labor market. (shrink)

A pós-fenomenologia é um enfoque na filosofia da tecnologia que investiga como as tecnologias influenciam e moldam o mundo e o ego. Embora a pós-fenomenologia tenha expressado desde o início a ambição de oferecer uma estrutura não-essencialista e não-fundacionista, o desenvolvimento estrutural desse aspecto está virtualmente ausente. O pragmatismo peirciano, como será proposto, pode fornecer essa estrutura, bem como os blocos de construção para o desenvolvimento da visão da autoformação em termos de sublimação. Essa visão tenta reconhecer que nosso ambiente, (...) que é cada vez mais um ambiente tecnológico e sujeito à mudança radical, molda consideravelmente quem nós somos e influencia quem deveremos ser. E, ao mesmo tempo, resiste à ideia de que o ego não é mais do que um joguete de influências e forças contingentes. (shrink)

Muammar b. Abbād al-Sulamī (d.215/830) was one of the most influential figures of his time in terms of recognizing things and making sense of the changes in the universe, which occupies an important place in Islamic thought. Muammar, who was a Basra Mu'tazilite, appears especially with his naturalistic ideas. What makes him stand out is that he also embraced atomism. Although the atomist conception was of foreign origin, the theologians revised it according to their theological views. This view was also (...) presented as a proof of God’s constant activity in the universe. Muammar, who also defined substance, body and accident, which are the basic concepts of kalam cosmology, influenced other theologians, especially with his definition of body. For Muammar, things have a nature. The body creates its accidents as a result of its own nature. Ultimately, in his thought, it is God who gives this nature to the body. Therefore, he accepts that the functioning of the universe takes place within the framework of the laws that God has set in the universe. This idea of Muammar’s about the nature of bodies is actually to demonstrate that the universe functions in a tremendous way in this way. The concept of māna, which is based on Muammar’s thought, occupies an important place at this point. With this concept, which is identified with the understanding of nature, he aimed to exclude the essence of God from the beings. In his view, this concept is also active when it comes to God’s attributes. For him, that’s why God is the wise and the powerful by means of the knowledge and the power that He possesses through the māna. According to Muammar, māna means cause. He argues that the separation of a moving object from an immobile object is the result of a māna. Therefore, objects are also differentiated from each other through a māna. A māna can exist with a māna, which brings forth the idea of the infinity of māna. However, the infinity of māna does not mean the infinity of things. Muammar’s most criticized point is the nature of objects and the fact that they undergo change as a result of this nature, that is, they create their accidents. In this case, the concept of continuous re-creation, which is generally accepted in theology, does not fit Muammar’s system. For Muammar, there is a system based on cause and effect. Although there are criticisms that this relationship he defended belongs to a strict determinist approach, in fact, it can be said that he was concerned with excluding God from situations that take place on the plane of time and space, such as movement and change. Compared to other contemporary theologians who held naturalistic views like him, Muammar’s justification of nature on the basis of māna sets him apart from the others. (shrink)

The practice of HARKing---hypothesizing after results are known---is commonly maligned as undermining the reliability of scientific findings. There are several accounts in the literature as to why HARKing undermines the reliability of findings. We argue that none of these is right and that the correct account is a Bayesian one. HARKing can indeed decrease the reliability of scientific findings, but it can also increase it; which effect HARKing produces depends on the difference of the prior odds of hypotheses characteristically selected (...) ex ante and ex post to observing data. Further, we show how misdiagnosis of HARKing can lead to misprescription in the context of the replication crisis. (shrink)

This book provides insights into the viability of the idea of global constitution. Global constitutionalism has emerged as an alternative paradigm for international law. However, in view of the complex and varied structure of contemporary constitutionalism, in reality it is extremely difficult to use constitutional law to provide a new paradigm for international law. The book argues that the cultural paradigm can offer functional tools for the global constitutionalism discourse. In other words, global constitutionalism could be handled in the context (...) of a global "constitutional culture" instead of a global constitution. This would provide a more realistic basis for discussing global constitutionalization of a society as diverse as the international community, where a globalized polity and a globalized legal system have not yet been achieved. (shrink)

: This paper deals with the subject of mushākala, ta'rīz, kināya and ijāz in terms of language andthe using of Qur’ān's verb and noun forms, human genre and adjective nouns in terms of style and someother related problems. The punishment or retribution from Allāh (Makr) as mushākala form, whichsometimes occurs at the level of a gradual diminution or collapse, is a punishment that gradually destroysthe sinner without his realizing it. However, it is possible to say that there is another dimension (...) inMüshākala, destiny, and the formula of the working mechanism of destiny. According to this formula, it isunderstood that whatever behavior a person exhibits, Allah responds with a similar behavior. Based onthis dimension of destiny, it is understood that in one aspect (with the exception of Allah's will), mandetermines his own destiny relatively, and that his destiny is shaped as a result of his own actions. Some(Ta’rīd) verses and expressions with indirect narrative content were misinterpreted by some peoplebecause they implied something too deep to understand by human beings and had a profundity ofmeanings as well as secret wisdom. The fact is that about the 6th verse of the chapter of al-Mâida: "O youwho have believed, when you rise to (perform) prayer, wash your faces and your fore arms to the elbowsand your heads too." Shiites misunderstand Ibn Abbas's statement pointed out as "I can find nothing butwiping the feet in Allah's book, but they did not accept anything but washing", and their anointing of theirfeet is due to such a misunderstanding. In the Qur’ān, indirect expression is used in places that mentionabout the adab of maram (private) affairs in marital relationships; and that which should not be saidopenly. With such a form of expression, the Qur’ān is descended upon human beings from Allah to beexpressed in indirect expressions in situations where it is not welcome to express clearly. In the same way,it can be said that when the Qur’ān mentions a negative situation, it refers to it with closed expressions,and It can also be said that it uses Kinâya as a politeness and courtesy style. However, in any case, thecustomary usage should not be ignored while giving meaning to the verse expressions with allusions. Inexpressions of the Qur’ān, ijāz is used extensively; It is possible to say that a large part of the ijāz is theeliminate of words in expressions. For this reason it should not be overlooked that in some verses thatare not understood, some part of it may be deleted for ijāz. In terms of the style of the Qur’ān in thearticle, there are important points in terms of rhetoric in the use of verb and noun form, which is one ofthe topics discussed. (shrink)

Typically, public discussions of questions of social import exhibit two important properties: they are influenced by conformity bias, and the influence of conformity is expressed via social networks. We examine how social learning on networks proceeds under the influence of conformity bias. In our model, heterogeneous agents express public opinions where those expressions are driven by the competing priorities of accuracy and of conformity to one’s peers. Agents learn, by Bayesian conditionalization, from private evidence from nature, and from the public (...) declarations of other agents. Our key findings are that networks that produce configurations of social relationships that sustain a diversity of opinions empower honest communication and reliable acquisition of true beliefs, and that the networks that do this best turn out to be those which are both less centralized and less connected. (shrink)

This article focuses on the relationship between morality and law through the debate between William Whewell (1794-1866) and John Stuart Mill (1806-1873), two important moral philosophers of 19th century Britain. Whewell belongs to a tradition maintaining that the basic moral principles can be known intuitively through an inherent faculty such as moral sense or conscience. In the meantime, Whewell argues that the process of knowing these basic principles intuitively is not an irrational process and that the reason is active throughout (...) the whole process of knowing. In this context, the reason is the most basic concept of Whewell's system. In Whewell's system, the will of God is the highest/ultimate good. Relatedly, action in accordance with the will of God is morally right action. On the other hand, utilitarianism, to which Mill belongs, is a moral theory that determines the greatest happiness of the highest number of people as the criterion for morally right action. This theory does not include any metaphysical and theological elements, which argues that morality should be based on experience and introspection. Utilitarianism rejects the claim that there are basic moral principles that can be intuitively known. This approach of utilitarianism makes these two theories natural opponents of each other. One of the topics of the Whewell-Mill debate is the juncture of morality and law. In this context, Whewell's views on the moral-law relationship, Mill's criticism of Whewell on this issue and Whewell's responses to Mill constitute the subject of the article. The main purpose of this study, in which the comparative method is adopted, is to gain new perspectives on the relationship between morality and law. When we focus on the Whewell-Mill debate, we see that Whewell deals with the moral-law relationship on the basis of the concept of right, while Mill deals with the concept of justice. According to Whewell, it is impossible to talk about morality unless there are rights determined by law. In this regard, justice basically means compliance with the law. Like Whewell, Mill accepts that justice is not static but dynamic, and argues that only the utility can determine what just is. Mill objects to Whewell's views on three main criticial points. These are; according to Mill, Whewell first makes law the basis of morality by claiming that it is not possible to talk about morality where there are no laws. Whewell, objecting to this criticism of Mill, states that he does not make law the basis of morality; he says that he needs law to put moral principles into the practice. The second criticism of Mill is that Whewell makes laws the criterion of moral righteousness, which narrows morality down to rights and therefore to law compliance. Whewell objects to Mill, saying that moral rightness is much broader concept than legal rightness. For him, obedience to the law is only part of moral righteousness. Mill’s last criticism is that Whewell made obedience to the law a moral duty, even if it is not just. In Whewell's system, obedience to laws confirming slavery is made a moral duty. Whewell, on the other hand, admits that laws may be immoral from time to time, but states that obedience to these laws is more reasonable than disobeying them; because the problems that will arise from non-compliance with the laws are much greater. What needs to be done is to make sure that more just laws are legislated. However, according to Whewell, legislation is the duty of the jurist, not the moralist. These criticisms made by Mill against Whewell are actually criticisms that is related Mill's own system. Mill neither himself can give satisfactory answers to these criticisms. In conclusion, in the polemic between Whewell and Mill, it is possible to find other different answers of both thinkers regarding the relationship between morality and law. However, it cannot be said that these answers completely solved the problems stated above. (shrink)