Religious education is a communication process between teacher and student. Martin Buber is one of the philosophers who attach importance to the communication and relationship that should be established between teachers and students in education. In Buber's dialogue philosophy, it is underlined that a reciprocal relationship should be established between teacher and student. Our study from this point aims to draw attention to the efforts of a sound communication opportunity between teacher and student in religious education in the light of (...) Martin Buber's thoughts. In this study designed as a qualitative research, the document analysis method was used. In this sense, the main theme of our study is Buber's books and articles translated into Turkish and English. Besides, the studies of Cohen, Friedman, Blenkinsop, and Boschki have also been studied. The relationship of the individual with the world in Buber's philosophy of dialogue takes place in two styles. The first is the I-S/He relationship style. The person who has this level of a relationship sees the world as an object to be experienced only for himself/herself. For this reason, there is no reciprocity in their relations and experience takes place within the individual. According to Buber, the second type of relationship is based on the I-You perspective. The individual who has this form of relationship makes the world meaningful in an open, sincere, and mutual relationship. In the education based on I-S/He behavior style, the teacher has a one-way relationship with students, which is not based on reciprocity. In this process, the teacher focuses more on the subject the student will tell. Buber criticizes this kind of education, which is avoided and not related to the student. According to Buber, education should be done according to the I-You behavior style. In this way, it is possible to realize the unique existence of the child and to unite with his/her inner and outer world with the power of mutual relationship and participation. In order for the learners to establish a sound relationship with the world in general and religious and moral phenomena in particular, the learners should be in contact with religious educators in the first place. In religious education, it is necessary to establish a relationship by the teacher in which religious beliefs and values are not imposed on the student and the authenticity of a student is respected. This relationship is only possible if the student trusts the teacher and knows that the teacher is really with him/her in person. The religious educator should provide the learner with real experiences that s/he can experience and feel and should be able to follow the inner world and thoughts of the learner in this process. In this context, it is necessary to turn onto the reality, problems, and needs of the period in which students live more than the future and adulthood. The tradition should be handled as a living organism that touches the student's life, not in the form of dull, finished events and stories, and focused more on principles and messages than events and people. As a result, education should aim not only to improve cognitive development and creativity but also to develop and excel in all aspects of the person. For this reason, emotional and social phenomena should be a part of religious education. The best way to include emotional and social phenomena in religious education lies in the relationship between teachers and students. For this reason, we think that it is necessary to concentrate more on relations theoretically between religious educators and learners. In fact, we also aim to remove the issue of communication from a technical issue and place it in an ontological issue perspective. This study aims to be a humble beginning for these purposes. (shrink)

In the context of change to the “new modernity” described in Beck’s work, companies develop management modes and methods that focus more and more on individuals. Constitutive of the individualization process, human resources practices have become ambivalent as the process itself. This contribution examines how a managerial and organizational innovation as telework contributes to the process of individualization, and the paradoxes it addresses to management. At the interface of the social and the technical, teleworking appears as a flexible arrangement, meeting (...) employees’ and employer’s demands – which is a characteristic of the process of individualization – by simultaneously fragmenting collectivity, exposing individuals to social risk, and producing exclusion. The authors focus on two consecutive paradoxes of such individualized managerial practices: the individual–collective dilemma and the autonomy–control paradox. Finally, the paper reveals HRM as a new institution of individualization in a world where regulation functions are more and more transferred to individuals themselves. (shrink)

İnsanlık, başlangıcından bu yana bir takım varoluşsal soru ve problemlerle karşı karşıya kalmış ve bunlara mantıklı cevaplar bulmaya çalışmıştır. Bu soruların en başında evrenin kökeni ve ortaya çıkışıyla alakalı sorular gelmektedir. Felsefe Tarihi bağlamında evrenin ezeliliği ve yaratılmışlığı hususunda fikirler ortaya koyan ilk ve en etkili filozofun Aristoteles olduğu söylenebilir. Aristoteles, Antik Yunan düşüncesinin genel kabulü çerçevesinde evrenin ezeli olduğuna inanmış ve bunu farklı şekillerde ortaya koymaya çalışmıştır. Daha sonraki dönemlerde de bu tartışma ezelilik ve yaratıcılık üzerinden varlığını sürdürmüştür. Ezelilik (...) anlayışına en çok karşı çıkanlar yaratıcı tanrı anlayışına sahip filozoflar olmuştur. İslam Felsefesi içerisinde kabul edilen Yahudi filozof İbn Meymûn adıyla meşhur Musa b. Meymûn (Maimonides) da evrenin ezeli olduğu fikrine karşı çıkmış ve yaratılmış evren fikrini savunmuştur. Bu çerçevede Aristoteles’in düşüncelerine katılmadığını belirtmiştir. Bu bağlamda İbn Meymûn, evrenin yaratılmışlığı hususunda teistik düşüncedeki diğer filozoflardan farklı sayılabilecek ancak çok da açık olmayan bir cevap ortaya koymuştur. (shrink)

This paper aims at contributing to contemporary literature on nothings and absences from a Kantian perspective. To achieve its aim, the article is structured in two main sections. The first investigates nihil privativum’s metaphysical-epistemological, cognitive, and linguistic aspects, shedding light on its enduring relevance and multifaceted nature. The analysis begins by elucidating nihil privativum’s negativity, highlighting the distinctions between its material and formal senses, and explores the epistemological intricacies of accessing knowledge concerning nothings and absences. Engaging with contemporary perspectives within (...) the framework of Kant’s philosophy, it demonstrates the enduring applicability of Kantian framework in addressing contemporary philosophical debates. Furthermore, the section delves into the linguistic dimension of nihil privativum, examining the distinctions between various forms of nothings and absences and the classification of terms denoting contradictory nothings. The second section begins with exploring the cognitive aspect of nihil privativum, yet this time as a general and abstract concept, unveiling the step-by-step process involved in its formation. The second section ends by an analysis of the linguistic aspect of ‘nihil privativum’ as a rigid general term, arguing for its rigidity as a general abstract term by logical necessity, which is shown through two thought experiments within the discourse of possible worlds. The paper concludes that in the material sense, nothings and absences are not perceivable, in their formal sense they are conceptually representable, and as a general and abstract term ‘nihil privativum’ is rigid, containing all particular nihil privativa in its extension and designating the property of ‘being non-existent or absent’ in all possible worlds. (shrink)

This paper examines student teachers? perceptions of the course of school experience in a teacher education programme in Turkey. Data were obtained through interviewing student teachers in Canakkale Onsekiz Mart University, Turkey. In order to analyse the data, Strauss and Corbin?s grounded theory methodology was adapted. The analysis revealed that although the current teacher education programme put emphasis on effective practical training, in some circumstances student teachers feel that their chances of gaining real teaching experiences are minimal. The study suggests (...) that there is a need for further strengthening the existing school?university partnership in teacher education. (shrink)

Una conversación con Christian Niemeyer acerca de su nuevo libro: Nietzsche, New School.

The subject of human acts has been one of the controversial topics of kalām since the first centuries of Islam. A lot of concerning human acts –from divine attributes to divine decree and destiny, from the issue of good and evil (ḥusn and Qubḥ) to the boundaries of the reasoning, from the accountability with impossible things to the rational accountability, from the topics of substance and accident to causality- has been said and written in the history of Islamic tought. In (...) this study, the subject was discussed especially within the scope of man’s on his own action in connection with the divine knowledge, will, and power. On this issue, the Muʻtazila argues that human beings are independent in doing their good and evil acts with the power that God has given to them because of His will and wisdom, and that the evil actions that they have done cannot be associated with the divine attributes in any way. Sunnī theologians assert that God creates human actions through man’s orginated power. They also arguethat evil acts are not independent of the Divine Creation although human beings are the reason of evil in terms of thier acquisition (kasb) and will (irāda). Nevertheless, the representetives of the Sunnī kalām (Asharites and Māturīdis) differ on their account of acquisition, which expresses man’s agency in his acts. In contrary to the Mātūrīdiya, the Ashʻariya holds that acquisition is a created act of God. On the other hand, the Mashshai (peripatetic) philosophers, who are opposed by teologians on some issues such as divine attributes and the working of activity/acts in nature, consider human’s actions part of the eternal chain of cause-effect that emanate (al fayḍ) from the First Principle. However, according to them, every link of this chain is formed by the divine providence (al-ināyah). They also attribute morally evil acts not to the First Principle which is complete (tām) and full good (hayr), but to agents in the cause-effect chain. In summary, according to both teologians and philosophers, the ultimate source of human acts is the divine will and power. The acts that are morally or religiously evil, are not independent of man’s will. Thus, human beings are accountable for their actions. Philosophers and teologians, who agree on these issues, have explained their views and build their opinions on different concepts and principles. They have shown a very different attitude in their discourse and secondary principles, while all of them basically try to express the same idea. This difference has revealed within the frame of the following questions: Is man’s accountability for his actions because of his created power or will? Can evil actions, which are willed by human beings and therefore created by God, attributed to Him? Does the fact that the world emanates from God, the First Principle, due to His knowledge and essence, necessitate Him to be a willless and ineffective agent, and therefore to be a cause cause that has no effect on man's actions?Although teologians and philosophers have put forward different views in the context of the answers to these questions, they agree on the issues we have mentioned above. As this study shows, there is actually a common purpose in this subject, man’s actions, which causes deep divisions between theologians and philosophers in Islamic history. Primary sources of the study are the basic texts of the schools mentioned above. Additionally, the study were limited to the subject the effect of human on acts. It consists of two parts: the main part and the conclusion part. In the main section, the approaches of schools were examined from two aspects, in in terms of divine attribute and human effectiveness, and in the conclusion section, the common purposes behind the discussions were determined. (shrink)

Turkish culture is based on tolerance, the product of the unique Islam–Turkish synthesis. This synthesis is crucial today for a more balanced perception of Islam because it opposes extremism and the terror that is associated with it. The Turkish–Ottoman Empire followed earlier traditions and set up a system based on tolerance towards its ethnically diverse subjects. It was due to this exceptional system assuring stability and freedom of conscience that the Empire was able to hold together people of different religions, (...) languages and races, and to protect and preserve different cultures and languages. This tradition of tolerance and harmony lives on in modern Turkey. Although today there are bound to be certain misinterpretations of Islam, the majority of Turks firmly oppose intolerance and terrorism. (shrink)

The idea of ​​an aesthetics of existence deals first with meditation. Namely, the reflection on the one hand of what we call aesthetics, on the other of what we call existence, and again this consideration includes the relationship of one with the other. According to its origin, the term aesthetic [aisthēsis] means to perceive, feel or hear something. The word existence [existemi], according to its origin, means something that exists, something that is there. Thus existence also means being there. The (...) aesthetics of existence means then, first of all, the perception of existence. (shrink)

Bu makale Kalîkalâ- Erzen isimlerinin menşeini ve Müslümanlar tarafından Erzurum havalisinin fetih tarihini ele almaktadır. Kalîkalâ ve Erzen başlangıçta iki farklı yerleşim birimine; ancak daha sonraki dönemlerde aynı şehre isim olarak verilmiştir. Bu konudaki kafa karışıklığı konuyla ilgi araştırmacıları farklı değerlendirmelere sevk etmektedir. Erzurum Erzen’i ve Siirt Erzen’i hakkında kaynaklarda verilen bilgiler de zaman zaman birbirlerinin yerine kullanılabilmekte ve Erzurum’un fetih tarihi hakkında yanlış değerlendirmelere sebep olmaktadır. Yanıltıcı bir diğer nokta ise, kaynaklarda geçen “Ermenyakus” ifadesinin ülke ismi olmasına rağmen patrik (...) ismi sanılmasıdır. (shrink)

In this article the authors would like to present a history of the Turkish feminist movement. The roots of the feminist movement go back to the last decades of Ottoman Empire in Turkey when westernisation had started to take place. During the firts decade of the Republic many steps were taken to enable women to get involved in public, political and professional life and to encourage more equality in family matters. Women’s emancipation became a significant symbol of modernity. Kemalist reforms (...) attemted to create a new woman who could take place in public sphere with the men. During the 1970’s the movement of women almost disappeared in nationalist and socialist movements. After the military intervention in 1980 new female actors started to present new demands and change the nature of feminist movement in Turkey. (shrink)

In problem solving research insights into the relationship between monitoring and control in the transfer of complex skills remain impoverished. To address this, in four experiments participants solved two complex control tasks that were identical in structure but varied in presentation format. Participants learnt either to solve the second task, based on their original learning phase from the first task, or learnt to solve the second task, based on another participant’s learning phase. Experiment 1 showed that, under conditions in which (...) participants’ learning phase was experienced twice, performance deteriorated in the second task. In contrast, when the learning phases in the first and second tasks differed, performance improved in the second task. Experiment 2 introduced instructional manipulations that induced the same response patterns as Experiment 1. In Experiment 3 further manipulations were introduced that biased the way participants evaluated the learning phase in the second task. In Experiment 4, judgments of self-efficacy were shown to track control performance. The implications of these findings for theories of complex skill acquisition are discussed. (shrink)

Pathways to Contemporary Islam: New Trends in Critical Engagement highlights that the current tensions in Islam and the Muslim world are the result of historical dynamics as opposed to an alleged incompatibility between religious tradition and modernity. The emphasis on pathways indicates that critical engagement and contestation have always been intrinsic to the history of Islam. The aim of the book is to elaborate the contemporary pathways and analyse the trends that contest the Islamic intellectual tradition, the relationship between religion (...) and politics, and the individual and collective practice of religion. The collection of essays analyses the current efforts of critical re-engagement with the Islamic intellectual tradition and underlines the historical diversity of Islamic orthodoxies that led to the establishment of various pathways in the practice and role of religion in Muslim societies. (shrink)

Does the truth interfere with our ability to respond deceptively? We consider this question by examining the effects of task set (i.e. selecting truthful or untruthful responses), both by comparing two presentations of the same task, and through transfer to a different task. All participants carried out the task under instructions to respond correctly, and also to respond incorrectly (Experiment 1), or instructions to respond truthfully and also to respond deceptively (Experiment 2); order of instructions was counterbalanced. In Experiment 2, (...) after completing the main task, participants also performed a Stroop task. The findings suggested that deceptive responses took longer overall, regardless of order of instructions. Moreover, experience of responding deceptively versus truthfully led to faster responding on a subsequent Stroop test. Whilst there may well be processes unique to deceptive responding, the evidence suggests that overcoming interference is a process shared by deceptive as well as non-deceptive tasks. (shrink)