Fıkıh usulünün dil ve yorum bahislerinde yer alan konulardan biri âmm lafızlardır. İlk dönemlerde umum ifadelerin tanımına, varlığına ve kapsamına dair tartışmalar yer alırken Gazzâlî sonrasında klasik mantığın konularından olan tümeller de tartışmada yerini aldı. Bu makale âmm lafızların gönderimde bulunduğu anlamın tümelliğini sorgulamakta ve klasik sonrası usul düşünürlerinin umum-tümel ilişkisine dair teorik açıklamalarını incelemektedir. Makalenin iddiası şudur: Fıkıh usulünün elfâz bahislerinde ele alınan umum ifadelerin tümellere delâletini savunan ve bunu dilin zihnî suretlere vaz olunmasına bağlayan ilk usulcü Gazzâlî’dir (ö. (...) 505/1111). Fahreddin er-Râzî (ö. 606/1210) ve sonraki dönem usulcüler ise âmm lafızların tümelliğini kabul etmemiş sadece fertleri arasında tümel bir anlamın var olduğunu savunmuştur. Aynı düşünceyi devam ettiren Karâfî (ö. 684/1285), İsfahânî (ö. 688/1289) ve Sübkî (ö. 771/1370), İbn Sînâ’nın (ö. 428/1037) etkisiyle umum ifadeleri tümel önermeler olarak değerlendirirken Teftâzânî (ö. 792/1390) kapsam kavramı üzerinden hem tüm hem tümel olarak görmüştür. Her iki farklı anlayışın öğretilerini eklektik bir tavırla inceleyen Cem‘u’l-cevâmi‘ üzerine şerh ve haşiye yazan usulcüler ise tüm, tümel ve tümel önerme olmak üzere üç farklı kabul sergilemiştir. (shrink)

Placing the future centre stage as a way of understanding cognition is gaining attention in psychology. The general modern label for this is “prospection” which refers to the process of representing and thinking about possible future states of the world. Several theorists have claimed that episodic and prospective memory, as well as hypothetical thinking (mental simulation) and conditional reasoning are necessary cognitive faculties that enable prospection. Given the limitations in current empirical efforts connecting these faculties to prospection, the aim of (...) this mini review is to argue that the findings show that they are sufficient, but not necessary for prospection. As a result, the short concluding section gives an outline of an alternative conceptualisation of prospection. The proposal is that the critical characteristics of prospection are the discovery of, and maintenance of goals via causal learning. (shrink)

The iltifāt (reference switching) is one of the arts of high literary value, widely practiced in the Qurʾān. This art takes place in the form of switching to another person, verb mode, number, preposition or sentence type contrary to the necessity of the situation, while continuing the word as a certain person, verb mode, number, preposition or sentence type. The art of iltifāt adds certain meanings to words such as certainty, continuity and movement. It keeps the curiosity, desire, excitement and (...) shiver alive. Similar to those who read the Qurʾān, those who read the translation of the Qurʾān are expected to be able to notice these meanings as much as possible and feel the literary pleasure of this art. There are important structural differences between Arabic and Turkish. In addition, the text that needs to be translated into Turkish is Holy Qurʾān, which has a divine infinite dimension, and it is a limited human mind attempts to translate it. This situation requires an advanced level of caution and diligence in transferring the art of iltifāt to the translations of Qurʾān. The issue of the art of iltifāt and the transfer of this art to the translations of the Qurʾān has also been studied in scientific research in different world languages such as Arabic, English and Indonesian. As far as we can determine, the only study in Turkish that examines the reflection of the iltifāt in the Qurʾān is the article titled "The Translation Problem of the Art of iltifāt in the Translation of the Qurʾān" by Haşim Özdaş. In the mentioned article, five different Qurʾān translations of eight verses from different types of the art of iltifāt were examined. It has been claimed that there is no art of iltifāt in Turkish language and literature, and that the translation of the art of iltifāt in the verses into Turkish is an obstacle to understanding the verses and leads to a wrong or incomplete understanding. As a solution, while the verses are being given and translated, it is suggested that the art of iltifāt in the verses be ignored. In this research article, the cases of the translations of the Qurʾān reflecting the art of iltifāt, as an example of iltifāt between māzī (past tense) and muzāriʻ (present tense) verbs modes in the verses are discussed. In addition, it discusses the opinions that say there is no art of iltifāt in the Turkish language, that the exact transfer of the art of iltifāt found in the Qurʾān to the translations of the Qurʾān causes wrong or incomplete understanding, therefore, the art of iltifāt should be ignored when the verses are being translated. As a result, the present study argues that the art of iltifāt is also a subject of Turkish rhetoric, which should be reflected in the translations of the Qurʾān as much as possible, and the transfer of the art of iltifāt in the translations of the Qurʾān does not constitute an obstacle to understanding the verses, on the contrary, the reference to this art in the verses will contribute to the realization of the divine purpose and wisdom. The data sources of the research were created from 6 verses and their 22 different translations, using various sampling methods. The data collected from these were analysed using the comparative text analysis method on the basis of the inductive approach. Qualitative data was converted into quantitative data, processed in the SPSS application, and the findings were presented as numerical figures in tables. At the end of the research, it was determined that iltifāt between māzī and muzāriʻ verbs modes studied in the science of rhetoric was also a subject of grammar as the phenomenon of time shifts in verbs. It was seen that the art of iltifāt was applied in an average of 800 places in the Qurʾān, and the iltifāt between māzī and muzāriʻ verbs modes accounted for 6.9% (55 pieces) of this amount. Most of these fifty-five iltifāts were iltifāt from the māzī verb mode to the muzāriʻ verb mode (63.6%), while the amount of iltifāt the muzāriʻ verb mode to the māzī verb mode was less (36.4%). In the analysed translations of the Qurʾān, it was determined that the iltifāt between māzī and muzāriʻ verbs modes was not reflected at a rate of 90.9%, and the art of iltifāt was completely abandoned in 14 of the 22 translations. It was concluded that the reason why the art of iltifāt in the verses was not reflected in the translations of the Qurʾān was the belief that this art was not found in Turkish and that the transfer of this art leads to wrong and incomplete understanding. In the research, it was proposed to increase the number of scientific studies in which various translation strategies and techniques were tested in the transfer of the art of iltifāt in the verses in the translations of the Qurʾān. In this respect, this research article is expected to pave the way for more research on the issue of transferring the arts used in the Qurʾān and to be useful for future translations of the Qurʾān. (shrink)

The principle _determinatio est negatio_—that determination is achieved through negation—has philosophical roots extending back to Plato and Aristotle, and it later influenced early modern thinkers such as Francisco Suárez and Spinoza. This paper has two aims. The first demonstrates how the principle of negation functions as a tool for conceptual determination across various philosophical frameworks, and the second demonstrates that the principle plays a key role in the analysis and resolution of the Burali-Forti paradox within the context of the naïve (...) and axiomatic set theories. In the first section, the analysis focuses on the evolution of the principle from ancient philosophy to early modern metaphysics, examining Plato’s dialectics, Aristotle’s metaphysical distinctions, Suárez’s scholastic theories, and Spinoza’s monist metaphysics. The second section shifts to mathematics, where _determinatio est negatio_ plays a key role in resolving set-theoretical paradoxes, particularly the Burali-Forti paradox. By exploring Cantor’s solution and its reliance on the distinction between consistent and inconsistent sets, this study demonstrates how this principle is essential for avoiding self-referential inconsistencies. The contributions of Zermelo and von Neumann, who developed axiomatic frameworks to address these paradoxes, further elaborate the philosophical foundations of set theory. Ultimately, the study reveals a deep connection between metaphysical principles and the mathematical treatment of paradoxes, emphasizing the ongoing relevance of _determinatio est negatio_ in both domains. (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)

Defensive medicine is defined as a doctor’s deviation from standard practice to reduce or prevent complaints or criticism. The objectives of this study were to assess the prevalence of the practice of defensive medicine in the UK among hospital doctors and the factors affecting it.

In most countries where Islam is acknowledged as a, or the, source of legislation, abortion is permitted under certain conditions and at certain stages of pregnancy. This article examines some of these laws and argue that they represent a continuation of the logic that governed the views of pre-modern Muslim jurists on abortion, that is, harm aversion. However, these laws also add a ‘modernist’ twist to that logic – rather than repealing that logic altogether, modernist views on ‘rights’ and the (...) advancement of medical knowledge and technology have influenced the priorities of Muslim jurists and lawmakers as far as abortion and the issues associated with it are concerned. This influence has furthermore been possible by a conscious selection and blending of pre-modern views to serve modern concerns. In all this, however, harm aversion remains the centrifugal principle, even when the abortion discourse in Muslim countries appears couched in the modernist discourse of rights. (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)

Laura Hassan. Ash‘arism Encounters Avicennism: Sayf al-Dīn al-Āmidī on Creation. Piscataway, NJ : Gorgias Press LLC, 2020. xi+317 sayfa. ISBN:‎ 9781463207199.

The present study discusses findings that replicate and extend the original work of Burns and Vollmeyer (2002), which showed that performance in problem solving tasks was more accurate when people were engaged in a non-specific goal than in a specific goal. The main innovation here was to examine the goal specificity effect under both observation-based and conventional action-based learning conditions. The findings show that goal specificity affects the accuracy of problem solving in the same way, both when the learning stage (...) of the task is observationbased and when it is action-based. Additionally, the findings show that, when instructions do not promote goal specificity, observation-based problem solving is as effective as action-based problem solving. (shrink)

This article tackles a thorny issue within the reception of Badiou’s philosophy, i.e., the question of the role of the “social” within the ontological framework it outlines. Acknowledging that the question of the social is underdeveloped in Badiou’s system, the paper argues that there are resources in it to develop a social ontology, and attempos to flesh it out through an original and sustained reading of Badiou’s key formula on the distinction between democratic materialism and materialist dialectic: “there are only (...) bodies and languages, except that there are truths”. (shrink)

Science is widely regarded as the most reliable epistemic source of providing knowledge about the world. Policymakers intend to make purposeful changes in the world. The practice of policymakers relying on scientific experts to make informed decisions about which policies to implement is called Evidence Based Policymaking. This thesis provides a perspective from the philosophy of science in order to discuss the justifiability of Evidence Based Policymaking (EBP) with respect to broadly democratic and liberal values. Justifying EBP with broadly democratic (...) and liberal values entails that the practices of EBP promote, or at least are in harmony with, values such as democratic governance and enhancement of people’s freedom and autonomy. Identifying the conditions under which practices of EBP meet such desiderata minimally requires an understanding of how sciences and scientific experts are instrumental in realizing the public’s values, needs, interests, and pursuit of freedom. In order to approach this project, the thesis adopts a philosophical perspective to conceptualize how sciences are supposed to be guided by or promote society’s values, needs, and interests. Specifically, it adopts a perspective from the philosophy of science that focuses on the relationship between science and (societal) values. The kind of philosophy of science perspective on “values in science” that this thesis adopts has two overarching pursuits relevant for the project of the thesis. Firstly, it seeks to inform the debates about which values and non-epistemic considerations are supposed to inform scientific research. For instance, it discusses the proper sources/owners of the non-epistemic desiderata that inform scientific research and the proper social mechanisms to identify these non-epistemic desiderata (e.g. Kourany, 2010; Kitcher, 2011). Second, it offers theories of the non-epistemic values’ proper roles in scientific reasoning and research that specify how their involvement in science does not unduly compromise the epistemic pursuits of science. The values-in-science perspective thereby seeks to balance the instrumental value of science (i.e., its use to pursue certain societal projects and values) with its epistemic authority (i.e., its objectivity, non-dogmatism, and reliability). The thesis advances an understanding of EBP from the perspective of the values in science by addressing issues that come to the fore when EBP is acknowledged as a value-laden practice of informed decision-making. (shrink)

It is generally considered and widely accepted that Fakhr al-Dīn al-Rāzī School to be effective in the formation and development of Ottoman intellectual life. However, there are some ʻulamā’ such as Jalāl al-Dīn al-Dawānī, who influenced the Ottoman mindset with both their works and ideas and beyond, they create distinct traditions. Present outline aims to draw attention to this issue through Mu’ayyadzāda ʻAbd al-Raḥmān Efendi, who is a famous disciple and representative of al-Dawānī perspective in Anatolia. In this respect, it (...) introduces the two risālas belongs to him that are important in terms of his theory of nature, and by moving here it points to some questions that need to be answered here and some issues that need to be addressed. (shrink)

ABSTRACT The following article highlights post-Kantian philosophical moments in Kant’s Critique of Judgment. Post-Kantian is less a temporal designation and more a conceptual category indicating the absence of a unified Critical system. This article focuses on three specific areas where conceptual commitments in the first two Critiques are questioned and undermined in the third Critique leading to an incomplete system. The purpose of this article is to move away from a reading of Kant that simultaneously privileges the Critique of Pure (...) Reason (over and above the other two critiques) and that uses the Critique of Pure Reason as a lens through which to read the critical system. This shift toward the third critique is to specify the nonunified aspect of the Critical system and to highlight significant moments of the Critique of Judgment. This article concludes by specifying the precise moments where Kant’s third Critique moves beyond the boundaries of the first two. (shrink)

Given the privileged status claimed for active learning in a variety of domains (visuo-motor learning, causal induction, problem solving, education, skill learning), the present study examines whether action-based learning is a necessary, or a sufficient, means of acquiring the relevant skills needed to perform a task typically described as requiring active learning. To achieve this, the present study compared the effects of action-based and observation-based learning on controlling a complex dynamic task environment. Both action- and observationbased learners either learnt by (...) describing the changes in the environment in the form of a conditional statement, or not. The findings show that observational learners are sensitive to the instructional manipulations pursued during learning, in ways that are comparable to the active learning conditions. For both, advantages in performance, accuracy in knowledge of the task, and self-insight were found when learning was based on inducing rules from the task environment. (shrink)

Bu makalede, râ harfinin tefhîm/kalın ve terkîk/ince okunmasına dair hususlar son dönem Osmanlı kurrâlarından Bursalı Süleyman Vehbi’nin (öl. 1334/1916) Risâle-i Râiyye adlı eseri ekseninde ele alınmıştır. Kur’ân harflerinin seslendiriliş biçimini ifade eden fonetik farklılıklar kıraat ilminin amelî/pratik boyutunu oluşturan en önemli unsurdur. Bu minvalde Kur’ân alfabesindeki harfler genel olarak, birbirinin zıddı olan tefhîm-terkîk sıfatlarından biriyle seslendirilmektedir. Bununla birlikte lâm ve râ harfleri bazen kalın bazen de ince okunmaktadır. Lâm harfinde aslolanın terkîkle telaffuz edilmesi olup bazı durumlarda tağlîzle/tefhîmle okunduğu hususunda ittifak (...) edilmiştir. Fakat âlimler râ harfinin tefhîm veya terkîki konusunda ihtilaf etmişlerdir. Bazıları, aslı itibariyle râ harfinde tefhîm-terkîk özelliği bulunmayıp birtakım şartlar muvacehesinde bunlardan birisiyle okunduğunu söylerken; cumhur ise râ’da aslolan tefhîm olup bazı şartlar çerçevesinde terkîkle okunduğunu ileri sürmüştür. Husûsen Verş (öl. 197/812) rivâyeti ve Ezrak (öl. 240/854) tarikine göre râ harfinin tefhîm-terkîkle okunması gereken yerlerin tespiti kıraat tedrisatında zaptı en zor olan hususlardan addedilmiştir. Hâl böyle iken günümüze değin râ harfine dair kurrâ arasındaki ihtilafların tam anlamıyla açıklanıp vuzuha kavuşturulduğu -Süleyman Vehbi’nin risâlesi dışında- Türkçe bir eser kaleme alınmamıştır. Türkçe eserlerde râ’nın okunuşuna dair hususlar genelde Hafs (öl. 180/796) rivâyeti özelinde işlenmiş, Verş ve Ezrak’ın, râ harfini okuyuş keyfiyetlerine yönelik bilgilere yeterli ölçüde yer verilmemiştir. Bu bağlamda mezkûr boşluğun doldurulması, çalışmanın amaçlarından biridir. Makalenin Risâle-i Râiyye çerçevesinde ele alınmasının sebebi müellifin, Osmanlı’daki kıraat tedrisinde temel kaynak olarak kullanılan en-Neşr, İthâf, Zübdetü’l-irfân, Umdetü’l-hullân, el-Îtilâf, Bedâi‘u’l-burhân ve Mürşidü’t-talebe gibi eserlerin hemen hepsine müracaat edip konuyu sistematik bir şekilde ele alması ve yeri geldikçe mezkûr eserlerdeki hata ve eksikliklere değinmesidir. Makalede öncelikle müellifin hayatına yer verilmiş, ardından risâlede işlenen konular tavzih edilmiştir. Bu yapılırken müellifin verdiği bilgilerin aslî kaynaklardaki yeri ve râ’nın tefhîm-terkîk ile okunmasının illeti/sebebi tespit edilmeye çalışılmıştır. Ayrıca müellifin eser içerisinde hata ve eksikliklerine değindiği kaynakların ilgili yerleri tespit edilip hangi ibare ve ifadelerle tashih edilmesi gerektiğine işaret edilerek araştırmacılara kolaylık sağlanması amaçlanmıştır. Çalışma sonunda görülmüştür ki Ezrak, esreli râlar’ın terkîkinde ve kelime başlarındaki fethalı-zammeli râlar’ın tefhîminde diğer kurrâ ile müttefiktir. Ancak kelime ortasında-sonunda bulunan mansûb-meftûh râlar’ı “kelimenin aslından olan lâzımî kesreli harften sonra gelmesi”, “lâzımî kesreyle râ’nın arasında sakin bir hurûf-i isti‘lânın -hâ/خ hariç- bulunmaması” ve “râ’nın sakin yâ harfinden sonra gelmesi” durumunda sadece terkîkle; bu şartları taşımakla birlikte râ’nın tenvinli olması durumunda terkîk ve tefhîm olmak üzere iki vecihle; bu şartlardan birinin bulunmaması durumunda ise sadece tefhîmle okumuştur. Mazmûm ve merfû râlar’ı ise mansûb râlar için zikri geçen şartları taşımaları halinde Verş sadece terkîk, Ezrak ise terkîk ve tefhîm vechiyle okumuştur. Burada şunu ifade etmek gerekir ki kütüphanelerde özellikle Osmanlı dönemine ait pek çok kıraat eseri gün yüzüne çıkarılmayı beklemektedir. Söz konusu eserlerin ortaya çıkarılıp incelenmesi hem süreç içerisinde kıraat ilminin nasıl bir seyir izlediğinin tespiti hem de mezkûr eserlerin verilerinden istifade edilerek yeni çalışmaların ortaya konulması açısından önem arz etmektedir. (shrink)

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

In a landmark 1994 case, the Court of Justice of the European Union ruled that individuals had the right to ask for Internet links that contained certain information about them to be delisted by search engines. This came to be known as the “right to be forgotten.” This paper discusses the extent to which this right is consistent with the Islamic tradition. Following an overview of some aspects of the right to be forgotten and why it is endorsed in the (...) European Union with its emphasis on privacy but not in the USA with its exaltation of free speech, the paper discusses two related issues: (1) elements in the Islamic tradition potentially conducive to endorsing a particular understanding of the right to be forgotten and (2) some possible obstacles from that tradition that could challenge the recognition of this right from an Islamic perspective. The paper concludes that despite some challenges, including Qur’anic verses and certain views, activities, and institutions, the right to be forgotten is defendable from within the Islamic tradition by reference to the principle of _satr_, which breaches that one should not seek to publicize personal information that causes harm to other people or even to oneself. The paper seeks to contribute to discussions on this new right by showing what a religious tradition such as Islam can offer to them. (shrink)

Gallicanism is specifically related to the Catholic Church of France, and it is a set of ecclesiastical and political doctrines and practices which tried to limit the powers of the Papacy in France in general. In particular, it characterized the situation of the Catholic Church in France at certain periods. The emergence of Gallicanism as a specific idea came about in the 14th century and was first used as a term in 1810. Almost everything expressed by Gallicanism is a distinctive (...) development within the French Catholic Church. Gallicanism was mostly about the riches of the Catholic Church and administrative matters rather than a theological movement. These issues were mostly related to episcopal jurisdiction, appointments of bishops, church properties and revenues, and at the core of all these issues lay the sharing of church revenues. The French Crown began to acquire gains, especially regarding the property and financial income of the church with the weakening of the power of the Papacy. This new situation left the bishops between the popes and the kings, and prepared the ground for the development of Gallicanism in the country. However, Gallicanism did not come around as a separatist movement and did not lead to the separation of the Catholic Church of France from the Roman Catholic Church. Due to the conflicts of interests between the king, parliament and the clergy, Gallicanism could not develop into a monolithic thought or doctrine, it manifested itself in different perspectives. These manifestations have been treated as Episcopal, Parliamentary, and Royal Gallicanism in most academic studies. Each of these different Gallican ideas brought to the fore the institutions indicated in their naming and received support from them. However, all three versions of Gallicanism shared some common ideals. These are the common ideals of different Gallicanisms: (1) the independence of the king of France in worldly affairs, (2) the supremacy of an ecumenical council over the pope, and (3) the restriction of the pope's intervention in the French Catholic Church. Royal Gallicanism aimed to gather the powers snatched away from the Papacy in the hands of the king. Parliamentary Gallicanism shared similar principles with Royal Gallicanism. (shrink)

In hadith of the Prophet his "we" has become an emphasis on social awareness. Not so-called, it is formed in a self-conscious. In this way, the original is returned to the community of faith-communities. This "words, actions and feelings" as he tried to explain. Understood by all levels of society and it is a narrative encompassing their entire. It has managed to social cohesion in the application. This success also shed light on the present century is such a success.SUMMARY: The (...) Prophet adopted his Ummah as a single unity. He associated this unity with a number of characteristics and explained them. He said that point the person or persons who accept them, would gain ummah notion. This can be achieved with good values and bad values. All of them affect the whole of society. This consciousness is the same in the time he lived in the first century and the century of the last living member of humanity. In this context, "we" consciousness, has contributed to achieving the nation's unity consciousness.The Prophet’s "we" is seen to be applied to a variety of metaphors to make it understood consciousness. In this context, it was resembled sometimes to a limb, sometimes a building, sometimes one man, sometimes to a rain. (shrink)

A study on the two concepts of spandrel and fitrah, which appear to have the same meaning but are interpreted differently due to differences in perspective. Both concepts recognise the existence of certain innate faculties in humans and posit that these faculties predispose humans to belief. Spandrel posits that these innate faculties are a by-product of adaptations that enable us to survive in the evolutionary process, whereas fitrah asserts that these faculties are bestowed by God. The impetus for this study (...) is the recognition that human beings are creatures of faith. The prevalence of belief in supernatural powers across all periods, geographical regions and cultures throughout human history, coupled with the existence of common features in all such beliefs despite formal differences, demonstrates the necessity for further research in this area. (shrink)

Bu makale, felsefi düşüncenin Kıraat İlmi üzerindeki etkisini, özellikle metodoloji, yorumlama ve analitik derinlik üzerindeki etkisine odaklanarak incelemektedir. Temel felsefi kavramların, özellikle ontoloji, epistemoloji ve aksiyolojinin, bu disiplindeki yorumlama kapasitesini büyük ölçüde artırdığını savunmaktadır. Dil felsefesi, temel metinlerin doğru anlaşılması ve yorumlanmasında kritik bir rol oynamaktadır. Metodolojik ilerlemelerin ötesinde, felsefi söylem, metinsel yapılar ve anlamların detaylı incelenmesi için sağlam bir teorik çerçeve sağlar. Eleştirel düşünce ve ontolojik içgörülerin entegrasyonuyla, Kıraat İlmi metinsel analizde daha derin bir seviyeye ulaşır, katmanlı anlamları ortaya (...) çıkarır. Kıraat İlmi ile felsefi temalar arasındaki etkileşim, özellikle dil felsefesi ve ontoloji mercekleri aracılığıyla, terimlerin anlaşılması ve metin değerlendirmelerinin ilerletilmesi için kapsamlı bir iskele oluşturur. Sonuç olarak, felsefi düşünce, Kıraat ilminin teorik temelini önemli ölçüde zenginleştirir, geniş bir entelektüel arenada anlama, yorumlama ve akademik analizde yükseltilmiş seviyelerin kolaylaştırılmasını sağlar. (shrink)

2024 jährt sich der Geburtstag Immanuel Kants, dem neben Hegel, Marx und Wittgenstein wohl bekanntesten deutschen Philosophen, zum 300. Mal. In jüngster Zeit gab es eine Reihe von Veröffentlichungen, in denen behauptet wurde, Kant sei ein „Rassist“ gewesen. Was ist von diesen Vorwürfen zu halten? Diese Frage haben wir Volker Gerhardt, dem Initiator und Mitherausgeber der neuen Akademie-Ausgabe der Werke Kants gestellt. Er lehrt als Seniorprofessor an der Humboldt-Universität zu Berlin.

Contemporary Islamic management scholars have agreed that values are embedded in quality management. Their agreement is grounded on the famous prophetic tradition encouraging diligence in work, uttered more than 1400 years ago, which has been narrated authentically. However, little studies have specifically indicated its application in quality management activities. As quality management is initiated in the West, little attention has been given to Islamic perspective of the discipline. However, as the Japanese had successfully implemented quality management in their cultural value (...) perspective, many parties come to acknowledge the significance of values. In the literature, various Islamic values have been linked to quality management practice. While studies analyzing and categorizing them is limited, several values are redundant or being termed differently, though they are similar in crux. This article compiles the values and categorizes them depending on similar bases of Quranic verses or Prophetic traditions. The categorization proposes a set of Islamic values related to quality management practice, based on a simple frequency analysis matrix. Finally, this article concludes with prospects for future research. (shrink)