The aim of this study is to investigate the effects of personal values on auditor's ethical decisionmaking in two countries, namely, Pakistan and Turkey. This study is the first that empirically addresses the role of values in the ethical decision-making processes of Pakistani and Turkish Professional auditors. This study surveys a random sample of these countries' professional certified auditors to assess their value preferences and reactions to an ethical dilemma. This study measures practicing auditors' value preferences by using the Rokeach (...) value survey, and a case study is used to measure the reactions to an ethical dilemma involving client pressure for aggressive financial reporting. This study did not find statistically significant difference between the mean values of moral intensity in these two countries. On the other hand, we found statistically significant differences between the terminal and instrumental values of the auditors in the countries studied. This study suggests that perceptions of moral intensity influenced both ethical judgments and behavioral intensions. (shrink)

Over 100 million Americans suffer from chronic pain, which causes more disability than any other medical condition in the United States at a cost of $560–$635 billion per year. Opioid analgesics are frequently used to treat CP. However, long term use of opioids can cause brain changes such as opioid-induced hyperalgesia that, over time, increase pain sensation. Also, opioids fail to treat complex psychological factors that worsen pain-related disability, including beliefs about and emotional responses to pain. Cognitive behavioral therapy can (...) be efficacious for CP. However, CBT generally does not focus on important factors needed for long-term functional improvement, including attainment of personal goals and the psychological flexibility to choose responses to pain. Acceptance and Commitment Therapy has been recognized as an effective, non-pharmacologic treatment for a variety of CP conditions. However, little is known about the neurologic mechanisms underlying ACT. We conducted an ACT intervention in women with chronic musculoskeletal pain. Functional magnetic resonance imaging data were collected pre- and post-ACT, and changes in functional connectivity were measured using Network-Based Statistics. Behavioral outcomes were measured using validated assessments such as the Acceptance and Action Questionnaire, the Chronic Pain Acceptance Questionnaire, the Center for Epidemiologic Studies Depression Scale, and the NIH Toolbox Neuro-QoLTM scales. Results suggest that, following the 4-week ACT intervention, participants exhibited reductions in brain activation within and between key networks including self-reflection, emotion, and cognitive control. These changes in connectivity strength were correlated with changes in behavioral outcomes including decreased depression and pain interference, and increased participation in social roles. This study is one of the first to demonstrate that improved function across the DMN, SN, and FPN may drive the positive outcomes associated with ACT. This study contributes to the emerging evidence supporting the use of neurophysiological indices to characterize treatment effects of alternative and complementary mind-body therapies. (shrink)

The bundle theory is a theory about the internal constitution of individuals. It asserts that individuals are entirely composed of universals. Typically, bundle theorists augment their theory with a constitutional approach to individuation entailing the thesis ‘identity of constituents is a sufficient ground for numerical identity’ (CIT). But then the bundle theory runs afoul of Black’s duplication case—a world containing two indiscernible spheres. Here I propose and defend a new version of the bundle theory that denies ‘CIT’, and which instead (...) conjoins it with a structural diversity thesis , according to which being separated by distance is a sufficient ground for numerical diversity. This version accommodates Black’s world as well as the three-spheres world —a world containing three indiscernible spheres, arranged as the vertices of an equilateral triangle. In this paper, I also criticize Rodriguez-Pereyra’s alternative attempt to defend the bundle theory against Black’s case and the case of the three-spheres world. (shrink)

Downsizing is a process whereby human relations management emerges as a critical skill in its effective management. This paperis about perceptions of employees of a small-sized Turkish firm who survived successive downsizing decisions. It was found that downsizing affected the organizational justice-related perceptions of survivors. The questionnaire used to explore organizational justice-related perceptions involved three dimensions and was developed by Saunders and Thornhill (1999). Procedural, interactional and distributive justice-related perceptions of survivors were influenced by the way management handled the process. (...) Management credibility, communication and commitment were other variables studied. The findings supported the view that downsizing not only affects the victims but also the survivors. (shrink)

In this exploratory qualitative study, the open-ended responses of 71 Turkish–Muslim university students regarding their religious socialization experiences were coded by NVivo 8. Results indicate that both parents play a major role in their offspring's religious socialization. However, participants perceive their same-sex parents in particular as being more influential. Parents’ methods for transmitting religious values and practices include having religious talks with their children, answering their questions about Islam, sending them to mosques, reinforcing and/or punishing their behaviours. Peers, siblings, and (...) cousins are other important religious socialization agents whom the participants generally perceive as partners in religious activities. Some religious peer groups, same-sex siblings and cousins play a significant role in the participants’ religious learning. In Turkish–Muslim families, the oldest siblings exert a major influence on the religious socialization of their younger brothers and sisters as do grandparents, aunts and uncles. (shrink)

The bundle theory, supposed as a theory concerning the internal constitution of individuals, is often conjoined with a constitutional approach to individuation entailing the thesis ‘no two individuals can share all their constituents’ (CIT). But then it runs afoul of Black’s duplication case. Here a new bundle theory, takingdistance relations between bundles to be a sufficient ground for their diversity, will be proposed. This version accommodates Black’s world. Nonetheless, there is a possible objection. Consider the ‘triplication case’—a world containing three (...) indistinguishable spheres, each 5-meters from each other. Since distance relations are dyadic, this version must fail to distinguish the threespheres world from Black’s world. In response to this objection, I maintain that we must construe distance relations as irreducibly multigrade and n-ary. Then these two worlds will be distinguished by appealing to a triadic relation—R3—that three things enter mutually. Aren’t all polyadic relations in principle reducible to dyadic relations? I won’t deny that. But I will aim lower and argue that R3 cannot be reduced to dyadic relations that obliterate the distinction between the three-spheres world and Black’s world. (shrink)

City-dwellers who are threatened by the risk of natural or social disasters are in search of safer houses. Each attempt to satisfy their need for safety, however, turns into another version of the security problem; so much so that, escaping from risk itself turns into different risks. The film 10 to 11 focuses on the socio-spatial conflict between a stranger and his neighbours who are anxious about a possible earthquake risk in Istanbul. Mithat, the protagonist of the film, is a (...) stranger not only to place but essentially to time. He lives within time and understands place as an essential means loaded by temporal experiences and memories. This paper deals with the multiple dichotomies between time and memory, between risk and fear, between aesthetics and security, and between attachment and profit in the context of urban transformation. The stranger, who is analysed for the first time as a temporal being in this paper, is discussed using Zygmunt Bauman’s concepts of uncertainty and liquid modernity, Richard Sennett’s capitalism, Ulrich Beck’s risk society, Frank Furedi’s culture of fear, Stephen Bertman’s hurried culture, Elias Canetti’s death, Giorgio Agamben’s forgotten and gone, Svetlana Boym’s nostalgia, and Halbwachs, Assmann, Connerton, and Arendt’s memory, as well as around the temporal spaces of museums, bibliopoles, antique shops, and cemeteries. (shrink)

Türkiye’de yüksek din öğretimi kurumları üzerine, kendi kadim tarihî akışına eşlik eden çok sayıda akademik çalışmanın gerçekleştirilmiş olduğu bilinen bir vakıadır. Bu çalışmalarda yüksek din öğretimi kurumları; amaçları, programları, istihdam alanları ve sorunları başta olmak üzere akademisyenler tarafından farklı yönleriyle ele alınmıştır. Bu makalede, akademisyenlerin ortaya koyduğu görüşlerden farklı olarak, ilahiyat fakültesinin hedef kitlesi olan öğrencilerin fakülte programına ilişkin algılarını metaforlar yoluyla incelemek amaçlanmıştır. Araştırmanın çalışma grubunu Trabzon Üniversitesi İlahiyat Fakültesi’nde 2018-2019 akademik yılında 4. sınıfı tamamlama aşamasında bulunan 73 öğrenci (...) oluşturmaktadır. Çalışmada nitel araştırma yöntemlerinden olgu bilim deseni kullanılmıştır. Verilerin toplanmasında araştırmacı tarafından hazırlanan “İlahiyat Fakültesi Programına İlişkin Metaforik Algı Formu” kullanılmış, çözümlenmesinde içerik analizi tekniğinden yararlanılmıştır. Geçerli kabul edilen 65 formdaki metaforlar, ortak özellikleri bakımından yedi kategoride sınıflandırılmıştır. Yüzde ağırlığına göre katılımcıların en büyük oranının ilahiyat fakültesi programına ilişkin algılarının programın işlevselliği (%29,23) ile içerik ve kapsamının genişliği/derinliği (%23,08) yönünde olduğu tespit edilmiştir. Bulgular bölümünde, her kategori kapsamındaki algı, arka planındaki nedenlerle birlikte katılımcı ifadeleri eşliğinde incelenmiştir. (shrink)

İçinde bulunduğumuz çağda dijitalleşmenin olumlu ve olumsuz yönleri ile hayatı tümüyle kuşatmış olması hemen herkesin tecrübe ettiği bir gerçektir. Bu gerçek, dijitalleşme konusunu birçok alan açısından olduğu gibi din, özelde de din eğitimi ve din hizmetleri alanında da ele almayı gerekli kılmaktadır. Bu düşünceden hareketle bu çalışmada dijital çağda din hizmetlerinin dijital platformlara taşınması fikrinin ve bu konuda neler yapılabileceği sorusunun farklı bir ülke örneği üzerinden incelenmesi amaçlanmıştır. Çeşitli ülkeler arasında Almanya, din hizmetlerinde dijitalleşme konusunda incelenmeye değer bir örnek olarak (...) görünmektedir. Nitekim Almanya’nın, dijitalleşme alanındaki gelişmeleri, bununla ilişkili toplumsal değişimleri ve dijitalleşmenin günümüz insan hayatında teşkil ettiği yeri yakından takip ettiği ve hizmetlerinin önemli bir kısmını dijital platformlara taşımış olduğu görülmektedir. Bu doğrultuda bu çalışmada konu, Almanya Protestan Kilisesi örneklemi üzerinden incelenmiştir. Nitel araştırma yönteminin benimsendiği çalışmada doküman incelemesi yolu tercih edilmiştir. Kilise’nin resmi internet sayfasındaki ve sayfada referans verdiği bağlantı adreslerindeki içerikler doküman olarak alınmış ve elde edilen veriler betimsel yolla analiz edilmiştir. Çalışmada Almanya Protestan Kilisesi’nin dijital din hizmetlerinde yeni medyanın birçok aracını kullanmakta olduğu tespit edilmiş olup bunlar; web siteleri, sosyal medya platformları, dijital iletişim platformları, YouTube kanalları, akıllı telefon uygulamaları, podcastler, sesli kitaplar ve sanal gezi şeklinde sekiz başlıkta tasnif edilmiştir. Kilise’nin bu platformlarda 12 çeşit din hizmeti sunduğu tespit edilmiş olup bunlar da yoğunluklarına göre şu kategorilerde sunulmuştur: Dua hizmetleri (11), İncil okumaları/İncilden kesitler (8), dini/sosyal/kültürel/aktüel içerikler (7), kültür, sanat ve müzik (7), sohbet/söyleşi (7), manevi danışmanlık/rehberlik (4), ibadetlere/ayinlere katılım (3), vaazlar (3), inanç temalı yazılı dini iletiler (1), online kilise kütüphanesi (1), sanal gezi (1), papazlara erişmek/dini-manevi sorular yöneltmek (1). Kilisenin yürüttüğü dijital din hizmetlerinde özellikle genç kuşağı yeni bir dil ile, kullandıkları araçlar ve sosyalleştikleri dijital alanlarla kazanma çabası; sıkça yer verilen dua hizmetleri ile kendi dünyasında yalnızlık ve bunalım yaşayan insanları psikolojik ve manevi açıdan destekleme çabası; insanların dinden, kutsal metinden güç almasının ve maneviyatının yükseltilmesinin sağlanması en dikkat çekici yönleridir. Kilisenin geleneksel din hizmetlerinin yanı sıra kültür, sanat ve müzik, sohbet/söyleşi, sosyal/kültürel/aktüel içerikler kategorilerindeki hizmetleri ile toplumun birçok kesimine geniş bir konu çeşitliliği ile hitap ettiği görülmüştür. Bu tür program formatlarında çoğunlukla günlük hayattan seçilen konular üzerinden bir çeşit örtük müfredatla dine de temas edilmesi, dinin esasında hayatın tümünü kuşattığını göstermesi bakımından dikkat çekici bir başka boyuttur. Çalışmanın sonunda konu, ülkemiz açısından Diyanet İşleri Başkanlığı’nın hizmetlerine dönük olarak değerlendirilerek birtakım önerilerde bulunulmuştur. (shrink)

Din, insanlık tarihi boyunca toplum nezdinde meşrulaştırma işlevi gören en güçlü otorite olagelmiştir. Bu durum, bazı kimseler tarafından çeşitli açılardan çıkar sağlamak amacıyla dinin istismar edilmesini beraberinde getirmiştir. Din eğitiminin yetersiz olduğu durumlarda ise dinin istismar edilme ihtimali artmaktadır. Bu çalışmada “toplumu din konusunda aydınlatmak” görevi olan Diyanet İşleri Başkanlığı’nın yaygın din hizmetlerinde din istismarı konusunu nasıl ele aldığı incelenerek toplumun bu konuda aydınlatılmasına katkısı değerlendirilecektir. Çalışmanın örneklemi 2013-2020 yılları arasındaki Cuma hutbeleridir. Nitel araştırma yönteminin benimsendiği çalışmada doküman incelemesi yolu (...) tercih edilmiş ve veriler içerik analizi ile çözümlenmiştir. Çalışmada, sekiz yıllık süreçteki 378 hutbeden 25’inde din istismarının ele alındığı, bu hutbelerin 2016 ve 2017 yıllarında ve “Din istismarı konusunda yapılması gerekenler” kategorisinde yoğunlaştığı tespit edilmiştir. Çalışmanın sonunda Cuma hutbelerinin toplumu din istismarı konusunda aydınlatmaya katkısı olduğu ancak, bu konu ile mücadelede başarı ve istikrar sağlanması açısından geliştirilmesi gereken birtakım yönlerin olduğu sonucuna varılmıştır. (shrink)

In the standard and traditional view, the concept of conditional probability is defined with what is known as the ratio formula: the probability of B given A is the ratio between the probability of A and B and the probability of A. It is well known that this definition does not match the conceptual and mathematical expectations that we have from conditional probability, especially for the probability values at the limits. Thus, as pointed out by several philosophers such as Popper (...) and Hájek, it is fair to conclude that we have yet to have a satisfactory definition for the concept of conditional probability. E.J. Lowe, in a debate with Dorothy Edgington, proposed two different definitions of conditional probability, and unfortunately his definitions have gone unnoticed in the literature. In this paper, my main aim is to renew interest in Lowe’s definitions. I achieve this aim by showing that E.J. Lowe’s definitions have great potential in providing us with a satisfactory definition of conditional probability.Standard Olasılık kuramında bir olayın bir diğer olaya koşullu olasılığı rasyo formülü olarak bilinen bir formül ile tanımlanmaktadır. Bu formüle göre B olayının A olayına koşullu olasılığı olayının olasığının sadece A olayının olasılığına bölünmesi ile bulunan değerdir. Bu standard tanımın özellikle limitlerdeki olasılık değerleri için kavramsal ve matematiksel beklentilerimizi karşılamadığı bilinen bir durumdur. Aralarında Popper ve Hájek gibi isimlerin de bulunduğu birçok felsefecinin de belirttiği gibi, bu durumdan elimizde tatmin edici bir koşullu olasılık tanımı olmadığını çıkarsamak yanlış olmayacaktır. E.J. Lowe, Dorothy Edgington ile girdiği bir tartışma bağlamında koşullu olasılığın iki alternatif tanımını önermiştir. Ne yazık ki, literatürde bu tanımlara gereken önem verilmemiştir. Literatürdeki bu eksikliği gidermeyi hedefleyen bu makalenin genel amacı, Lowe’ün önerilerinin tatmin edici bir koşullu olasılık tanımı sunma potansiyeline sahip olduğunu göstermektir. (shrink)

Maxwell has shown in his field equations that electricity and magnetism, which are thought to be two separate phenomena, are in fact two distinct components of a single phenomenon. Maxwell not only developed these fundamental equations but used them to predict the existence of electromagnetic waves and to show that light is an electromagnetic wave. In this study, I researched on the emergence and effects of Maxwell's field equations using data from the history of physics. As a result of the (...) evaluation, I emphasized the revolutionary character of Maxwell's way of explaining the functioning of the universe and identified certain insufficient points. In conclusion, I tried to show that new explanations are inevitable in order to understand the universe and to show the role of mathematics in these explanations. (shrink)

Background: Moral sensitivity is a life-long cognitive ability. It is expected that nurses who work in a professional purpose at “curing human beings” should have a highly developed moral sensitivity. The general opinion is that ethics education plays a significant role in this sense to enhance the moral sensitivity in terms of nurses’ professional behaviors and distinguish ethical violations. Aim: This study was conducted as intervention research for the purpose of determining the effect of the ethics training on fourth-year students (...) of the nursing department recognizing ethical violations experienced in the hospital and developing ethical sensitivity. Methods: The study was conducted with 50 students, with 25 students each in the experiment and control groups. Students in the experiment group were provided ethics training and consultancy services. The data were collected through the data collection form, which consists of questions on the socio-demographic characteristics and ethical sensitivity of the students, Moral Sensitivity Questionnaire, and the observation form on ethical principle violations/protection in the clinic environment. The data were digitized on the computer with the SPSS for Windows 13.0 program. The data were evaluated utilizing number, percentile calculation, paired samples t-test, Wilcoxon test, and the McNemar test. Results: The total Moral Sensitivity Questionnaire pre-test score averages of students in the experiment group were determined to be 93.88 ± 13.57, and their total post-test score averages were determined to be 89.24 ± 15.90. The total pre-test score averages of students in the control group were determined to be 91.48 ± 17.59, and their total post-test score averages were determined to be 97.72 ± 19.91. In the study, it was determined that the post-training ethical sensitivity of students in the experiment group increased; however, this was statistically not significant. Furthermore, it was determined that the number of ethical principle protection/violation observations and correct examples provided by students in the experiment group were higher than the control group and the difference was statistically significant. Ethical considerations: Written permission and ethical approval were obtained from the university where the study was conducted. Written consent was received from students accepting to participate in the study. Conclusion: As a result, ethics education given to students enables them to distinguish ethical violations in a hospital and make a proper observation in this issue. (shrink)

There are some terms which should be defined conceptually in the philosophy of values, such that they show us the quality of value judgments. As we have already pointed out, we have to start thinking about values with the essence of ethical concepts, and it is possible for us to create a norm of politics or law through these concepts. The Good as the basic concept of morality is the most comprehensive term that describes the reason for being in existence. (...) Because questioning what good is will provide us to make judgments about what is the meaning of all life. (shrink)

Abū Ishāq al-Ṣaffār was one of scholars of the Western Qarakhānids’ period who followed the Kalām thought of al-Māturīdī (d. 333/944). His theological works Talkhīs al-adilla and Risāla fī al-kalām, his method in kalām, and frequent reference to his works by Ottoman and Arab scholars indicate that al-Ṣaffār is a respected and authorative Māturīdī theologian. The article focuses on his defense of the kalām. By adding a long introduction to Talkhīs about the naming, importance, and religious legitimacy of the science (...) of kalām, Saffār asserted that the kalām should be learned. When systematical vindication of the science of kalām is examined, it is understood that al-Ṣaffār is the first theologian who reserved a private and voluminous part for defensing the kalām among Ḥanafī-Māturīdīs. Even though he does not state its systematic, it can be understood that vindication of kalām in al-Ṣaffār divides into three parts as of explanation, demonstration and refutation. Al-Ṣaffār’s defending the science of kalām shows that there were opposite thoughts against kalām in the 4th/10th and 5th/11th centuries throughout in Transoxania. In this period Aṣḥāb al-Ḥadīth and Ikhwān al-Ṣafāʾ were the opposite fronts of kalām. In addition, he was trying to go beyond the oppositions of Ḥanafī jurists. His vindication is consistent and has scholarly depth because it is able to be against a strong opposition. -/- SUMMARY: Abū Ishāq Ibrahīm b. Ismāil Zāhid al-Ṣaffār al-Bukhārī is a scholar belonging to the Ḥanafī theological tradition which was improved by the contribution of Ḥanafī theologians who used thinking system of Abū Ḥanīfa (d. 150/767) as base and adopted Abū Manṣūr al-Māturīdī (d. 333/944) and his thoughts in historical process. The contents of his theological works Talkhīs al-adilla li-qawāʿid al-tawḥīd and Risāla fī al-Kalām, the method that he used, and references to his works made by Ottoman and Arab scholars indicate that he is an important Māturīdī theologian. The article focuses on his defense of the science of Kalām. -/- In Talkhīs al-adilla, there are two sections including the subject of naming, and importance and necessity of Kalām discipline. Here, the necessity of learning Kalām and its value are defended in detail. -/- Besides, rumors “Abū Ḥanīfa turned away from the science of Kalām in his doomsdays” and that “He prohibited to make occupation with Kalām completely” are evaluated. -/- When systematical vindication of the science of Kalām is examined, it is understood that al-Ṣaffār is the first theologian who reserved a private and voluminous part for defensing the Kalām among Ḥanafī Māturīdīs. Even if Abū Manṣūr al-Māturīdī, Abū al-Yusr al-Bazdawī (d. 493/1100) and Abū Muʿīn al-Nasafī (d. 508/1115) defend that the science of Kalām is not wrong for religion; yet, the vindication of Kalām does not take a place under a separate title and in a detailed manner in any of Māturīdī theologians works. -/- The method that al-Ṣaffār used when he is defending the science of Kalām, differs from strategy of Abū Ḥanīfa. While Abū Ḥanīfa has mentioned that there is a need for the science of Kalām under these new circumstances, al-Ṣaffār has defended theologians who were charged with being Ahl al-Bidaʿ, by trying to prove that the prophets especially the Prophet Ibrāhīm, even the Companions of the Prophet Muḥammad (Ṣaḥāba) and the Successors of the Companions (Tābiʿūn) scholars use their minds and make arguments in religious matters. In this respect, he emphasizes that the Qurʾān orders to think and discuss gently, not to be stay in silence: “And dispute with them, using what is best” (16.125-126). Therefore, he states that this discipline which took a mission to explain and defend the creed of Islam (ʿaqīda), cannot be characterized as an innovation (bidʿah) or illicit. -/- His vindication method can be defined as a more developed type of method that Abu’l-Ḥasan al-Ash’arī’s (d. 324/935) used in Risāla fī istiḥsān al-khawḍ fī ʿilm al-kalām. Even though he does not state its systematic, it can be understood that vindication of Kalām in al-Ṣaffār divides into three parts as of explanation, demonstration and refutation: -/- a) Explanation: Explaining the necessity and importance of the science of Kalām by giving information about its definition, names, value and place among other principles. -/- b) Demonstration: Revealing the religious basics of the science of Kalām from the Qurʾān, the Sunna of the Prophet Muḥammad, the Companions of the Prophet, and the Successors of the Companions thus specifying that it is legitimate for religion. -/- c) Refutation: Replying the claims having aim to weaken the value of Kalām principle and its religious legality. -/- Al-Ṣaffār describes ‘the science of Kalām’ as ‘Knowing the Real with the evidences which help to reach the absolute information’. By allocating the concept of 'Ḥaqq', he repeats the definition of Kalām as “it is to know God with certain evidences” in a part of his work, and “it is to know the principles of religion (uṣūl al-dīn) with certain evidences” in another part. He describes Kalām as “Knowing ḥaqq / God / uṣūl al-dīn by depending on evidence”, and tries to prove that it is wrong to consider a science which performs the stated duty, as illicit and abominable and thus turn away from it. -/- Al-Ṣaffār thinks that it is right to call this principle as ‘Kalām’ because of the certain evidences leading to the truth that this science has used. This thought was defended by other theologians as well. -/- For example, according to Saʿd al-Dīn Masʿūd al-Taftazānī (d. 792/1310) it seems like to say “This is the word (kalām), not the other knowings” by the way of the power of evidences used in Kalām.Thus, it is appropriate to give name Kalām for this science which based on certain evidences. -/- Al-Ṣaffār’s explanations revealed in scope of vindication of the Kalām are adopted by some of following scholars. Ḥusām al-Dīn al-Sighnāqī (d. 714/1314) in his book called al-Tasdīd sharḥ al-Tamhīd fī qawāʿid al-tawḥīd quotes Saffâr’s explanations as the same. -/- Al-Ṣaffār indicates that the method told in the Qurʾān is to reply questions about religion, beliefs and rejection instead of remaining in silence. The duty taken on by Kalām is this vindication activity performed by the prophets whose examples are described in the Qurʾān and which is legal and demanded. His way of thinking and vindication of the Kalām resembles that of Abū Manṣūr al-Māturīdī. Al-Māturīdī says, “Prophets and we were ordered to invite infidels to Islam. When this invitation happens, the respondents will ask for evidence and explanation, and discussion will be inevitable. Therefore, discussing and talking about subjects of Kalām is not objectionable”. -/- Thoughts of al-Māturīdī and al-Ṣaffār regarding the vindication of the Kalām were repeated by Nūr al-Dīn al-Ṣābūnī (d. 580/1184), and Fakhr al-Dīn al-Rāzī (d. 606/1210) later. According to al-Ṣābūnī, the evidences put against deniers and especially the discussion made by the Prophet Ibrāhīm to defend his own belief, prove the legality of Kalām discipline. Likewise, according to al-Rāzī, the duty of Kalām is just an activity performed already in the Qurʾān and ordered to the prophets. At this point of view, since the prophets were leading to Kalām, banning this activity is nonsense. -/- According to al-Ṣaffār, the reason for why Abu Hanifa avoids his son Hammād from these discussions is that Abu Hanifa does not like discussions based on obstinate. Otherwise, it cannot be that Abū Ḥanīfa prohibits to learn Kalām and make discussion about Kalām. According to him, this behavior of Abū Ḥanīfa results from that people discussing with him are ignorant about the subject of Kalām, discussion turns to an obstinate, and coming to an end of discussion seems impossible. This comment of al-Ṣaffār is quoted in Miftāḥ al-saʿāda wa-miṣbāḥ al-siyāda by ʿIṣām al-Dīn Aḥmed b. Muṣṭafā Tashköprüzāde (d. 968/1561) and in Minaḥ al-rawḍ al-azhar fī sharḥ al-Fiqh al-akbar by ʿAlī b. Sulṭān Muḥammad al-Qārī (d. 1014/1606) as same as his words. -/- Al-Ṣaffār’s defending the science of Kalām shows that there were opposite thoughts against Kalām in the 4th/10th and 5th/11th centuries throughout in Transoxania.In this period Aṣḥāb al-Ḥadīth and Ikhwān al-Ṣafāʾ were the opposite fronts of Kalām. In addition, he was trying to go beyond the oppositions of Ḥanafī jurists (fuqahāʾ). Because some of the Ḥanafī jurists thought that Abū Ḥanīfa forsook occupation with the science of Kalām and even he prohibited his son to have interest in this discipline. But some of Ḥanafī theologians such as al-Māturīdī, al-Nasafī and al-Ṣaffār protested this thought which describes Abū Ḥanīfa as a banner for Kalām. -/- His vindication is consistent and has scholarly depth because it is able to be against a strong opposition. -/- His book Talkhīs al-adilla li-qawāʿid al-tawḥīd is a unique source in terms of containing vindication of the Kalām in detail and also influencing the approaches of the next period scholars. (shrink)

Hume begins his discussion of causation with the promise that he will explain fully the relation of cause and effect, and argues strenuously that there is no impression from which the idea of necessary connection is derived. At the end of his discussion, he summarizes his views by offering his "two definitions of cause" where he asserts that the causal relation can be nothing but the regular succession of cause and effect. This is traditionally thought to be evidence for the (...) view that Hume reduces causation to regular succession and that he denies causal realism which asserts that there are necessary connections in nature to be taken into consideration. ;There is no evidence for the claim that Hume distinguishes between what we know of causation and what causation in itself is. On the contrary, he denies the existence of an external physical world and limits reality to our ideas. It seems to be a mistake, therefore, to claim that he believes that there are necessary connections that we can never know. ;Just as there are analytical elements, there are both naturalistic and sceptical elements in his philosophy. However, the way in which these three elements are interrelated is quite different. His natural theory of belief does not concern causal realism but our causal beliefs. He never claims that we have a natural belief that there are necessary connections in nature. What he claims is that after the observation of a regular succession of cause and effect, the experience of the cause not only brings the idea of the effect into our mind but brings this idea together with an "impression of necessity". When we examine the way in which Hume characterizes this impression, we see that it plays an important role in Hume's theory of natural beliefs. It is the irresistible way in which the idea of the effect enters into our mind. It is what, Hume calls the "vivacity" or "violence" which turns a simple conception of the idea of the effect into a causal belief about the occurrence of this effect. And this is the context in which Hume introduces his scepticism. It does not consist of his belief that we lack knowledge of causation but consists of his criticism of our nature in forming such causal beliefs. (shrink)

In the Groundwork, we find three distinct conceptions of freedom: (i) A negative conception of freedom, understood as a capacity for spontaneous action independent of alien causes; (ii) a positive conception of freedom, understood as the capacity of giving law to oneself; and (iii) a second positive conception, understood as the capacity to give laws that bind others as well as oneself. The dominant interpretation of Kant ignores this third conception of freedom and interprets the second conception as a capacity (...) for self-determination or self-governance, which is seen as the most basic and important Kantian conception of autonomy. In this paper, we will focus mainly on explaining the distinction between the second and third conceptions of autonomy and will defend the claim that the third conception is morally the most basic. We will also explain briefly why Kant thinks that having the capacity for citizenship is necessary for having the capacity for self-governance. (shrink)

Feminist philosophers need a theory of distrust that can make sense of the institutional distrust that is common among people who face systemic oppression. Our purpose in this chapter is to lay the groundwork for such a theory. Our strategy is to use feminist insights about institutional distrust to critique the most general and well-developed theory of distrust in philosophy—Katherine Hawley’s commitment account—and to learn from this exercise about what a feminist theory of distrust should be like. Though not designed (...) to explain institutional distrust as we understand it, Hawley’s theory is meant to apply to people’s relationships with institutional representatives as well as to friendships or intimate relationships whose contours are shaped by informal institutional structures. It should therefore be able to explain the institutional distrust that is prevalent among oppressed people. However, we argue that it falls short in this regard. The chapter ends with discussion about what our critique suggests about future directions for the feminist philosophy of distrust. (shrink)

In this paper, we report on the orientations of Turkish college students to interpersonal arguing and compare them with American students’ predispositions for arguing. In measuring the argument orientations, a group of instruments was utilized: argument motivations, argument frames, and taking conflict personally. Turkish data come from 300 college students who were asked to complete self-report surveys. Analyses contrast the mean scores of the Turkish and American respondents, offer gender-based comparisons in the Turkish data, and show whether religiosity has an (...) effect on Turkish students’ arguing orientations. In order to give an explanatory account of the argument motivations of Turkish college students, the relevant socio-cultural and political facts about Turkey were also considered. Our investigation has revealed that Turkish students have more advanced and positive understandings of interpersonal arguing compared to American ones. We have also found clear sex-typing between Turkish male and female students, and have discovered some limited evidence for religiosity’s relevance to interpersonal arguing. (shrink)

Cohen and Meskin 2006 recently offered a counterfactual theory of information to replace the standard probabilistic theory of information. They claim that the counterfactual theory fares better than the standard account on three grounds: first, it provides a better framework for explaining information flow properties; second, it requires a less expensive ontology; and third, because it does not refer to doxastic states of the information-receiving organism, it provides an objective basis. In this paper, I show that none of these is (...) really an advantage. Moreover, the counterfactual theory fails to satisfy one of the basic properties of information flow, namely the Conjunction principle. Thus, I conclude, there is no reason to give up the standard probabilistic theory for the counterfactual theory of information. (shrink)

Mezar yapımı insanlık tarihi kadar eskidir. İlk insandan beri var olan bu yapı, her toplumun kendi gelenek ve inançları doğrultusunda farklı şekillerde tezâhür etmiştir. Bu çalışma Türklerin tarih boyunca insana vermiş oldukları değerin bir göstergesi olarak mezar taşı kültürünün son dönem uygulamaları hakkında bilgi vermeyi amaçlamaktadır. Dolayısıyla 19. yüzyıl ve sonrası Osmanlılarda mezar taşlarının almış olduğu şekilsel değişimler ve hüsn-i hattın uygulama biçimleri örnekler üzerinden verilmiştir. Ayrıca araştırmaya konu olan yüzyılı temsilen iki mezar taşı yazısı detaylı bir incelemeye tâbi tutulmuştur. (...) Çalışmanın amacı öncelikle mezar taşlarında yazının ne zamandan beri kullanılmaya başlandığını ve geçirmiş olduğu aşamalar neticesinde istifli yazıların nasıl ortaya çıktığını tespit etmektir. Daha sonra hangi hat çeşidinin mezar taşı yazılarında kullanılmaya daha elverişli olduğunu ve bu yazıların hangi metotlarla mezar taşına tatbik edildiğini incelemektir. Bir diğer amaç ise istifli yazıların mezar taşlarında neden kullanıldığını, bununla birlikte kullanılan bu yazıların mezarın hangi kısmında yoğunlaştığını ve bu uygulamaların zirve dönemlerini tespit etmektir. Bu bağlamda araştırmamızda mezar taşlarında yazının hangi dönemde kullanılmaya başlandığı ve özellikle Anadolu coğrafyasındaki uygulamaları hakkında bilgi verilmiştir. Yazının mezar taşına tatbîkînin arka planı ifade edildikten sonra hüsn-i hattın mezar taşına geçirilmesi ile ilgili usuller aktarılmıştır. Daha sonra mezar taşlarına istifli yazıların yoğun olarak kullanıldığı yerler önemli ve çarpıcı bazı örnekler üzerinden gösterilmiştir. Örnek görsellerin altına okunuşları, yazıldıkları tarih ve yazı çeşidi de yazılmıştır. Bu örnekler üzerinden mezar taşı kitâbetine müsâit olan yazılar verilmek sûretiyle mezar taşında kullanılan yazı çeşitleri de ifade edilmiş olmaktadır. Çalışmamızda nitel araştırma yöntemlerinden kaynak tarama, örnekleme, karşılaştırma, kaynak göstermeye başvurulmuştur. Bu çerçevede dönemin sanat anlayışını ifade edecek düzeydeki örnek mezar taşları, kaynak taraması neticesinde elde edilmiş ve kullanılmıştır. Çalışma, yazının mezar taşına iptidâî şekildeki ilk uygulamalarından başlayarak sanat değeri yüksek estetik yazıların elde edilmesine kadar geçen aşamaları göstermesi açısından önemlidir. Çalışmayı önemli kılan bir diğer husus da hat sanatının en güzel uygulama alanlarından biri olan mezar taşı kitâbetindeki yerinin görülmesidir. Bununla birlikte verilen örnekler neticesinde hat sanatının zirve dönemini, mezar taşına hâkk edilen hüsn-i hat yazılarının güzelliğinden anlamak mümkündür. Türkler İslâmiyet’i seçmelerinden sonra kadim kültürlerini İslâm ile yoğurdukları pek çok uygulama alanı bulmuşlardır. Türklerin İslâm’ın ruhuna uygun olarak devam ettirdikleri bu uygulamalardan biri de mezar taşlarıdır. Çalışma Türklerin bu alana yapmış oldukları katkıları göstermesi açısından önemlidir. Zira Türklerin bu konudaki gayreti olmasaydı bugün herhangi bir mezar taşı kültüründen bahsetmemiz mümkün olmayacaktı. (shrink)

I distinguish between two ways in which Kuhn employs the concept of incommensurability based on for whom it presents a problem. First, I argue that Kuhn’s early work focuses on the comparison and underdetermination problems scientists encounter during revolutionary periods whilst his later work focuses on the translation and interpretation problems analysts face when they engage in the representation of science from earlier periods. Secondly, I offer a new interpretation of actors’ incommensurability. I challenge Kuhn’s account of incommensurability which is (...) based on the compartmentalisation of the problems of both underdetermination and non-additivity to revolutionary periods. Through employing a finitist perspective, I demonstrate that in principle these are also problems scientists face during normal science. I argue that the reason why in certain circumstances scientists have little difficulty in concurring over their judgements of scientific findings and claims while in others they disagree needs to be explained sociologically rather than by reference to underdetermination or non-additivity. Thirdly, I claim that disagreements between scientists should not be couched in terms of translation or linguistic problems, but should be understood as arising out of scientists’ differing judgments about how to take scientific inquiry further.Keywords: Thomas Kuhn; Incommensurability; Normal science; Revolutionary science; SSK. (shrink)

İslâm düşünce tarihine bakıldığında başta tefsir ve kelam olmak üzere hemen bütün ilim adamlarının Enbiyâ sûresinin 22. âyeti ekseninde Allah’ın varlığını ve birliğini muhtelif istidlal yöntemleriyle temellendirmeye çalıştıkları ve vahdâniyet tasavvurlarını daha çok bu ilâhî önermeye dayandırarak ortaya koydukları müşâhede edilmektedir. Buna ilaveten bu âyete yüklenen farklı yorumların, ilim adamlarının birbirlerini tekfir etmesine ve birbirlerine karşı pejoratif bir üslûp kullanmalarına yol açtığı görülmektedir. İslâmî ilimler metodolojisinin hemen her sahasında metinlerin satır aralarında bu ilâhî önermeye dair atıfların yanı sıra bunun yorumu (...) ekseninde gelişen ötekileştirici söylemin bulunması ve ilgili âyetin muhtevasına dair kapsamlı bir çalışmanın hazırlanmamış olması sebebiyle bu makaleye, Enbiyâ sûresinin 22. âyetinin anlamı ve yorumu konu olmaktadır. Bu çalışmada muhtelif dönemlerden ve farklı düşünce okullarından olan tefsir metinleri kronolojik olarak irdelenerek mezkûr âyete dair müfessirlerin Allah’ın vahdâniyetini anlama konusunda geliştirdikleri istidlâl yöntemleri, tarihsel süreçte bu âyetin yorumuna dair kırılma noktaları saptanmaktadır. Böylece tefsir-nahiv ve tefsir-kelam ilişkisi bağlamında ilgili âyetin kapsamlı bir şekilde irdelenmesi amaçlanmaktadır. Bu doğrultuda tefsir metinlerini kronolojik inceleme yönteminin yanı sıra doküman inceleme ve literatür tarama yöntemleri esas alınarak tefsir geleneğinde vahdâniyet âyeti bağlamında serdedilen yaklaşımlar hem deskriptif bir anlatımla saptanmakta hem de bunlar analitik bir üslupla tahlil edilmektedir. Son tahlilde Allah’ın kendi vahdâniyetini aklî önermelerle tartışmaya açık bir konu olarak sunması ve bu konuda aklın meydan okuyucu tavrına güvenmesi, İslâm’da hemen her bir mesele için akla işlevsel bir rol vermenin kaçınılmaz olduğu ve Allah’ın son vahiy mesajıyla akıl ile din çatışmasını ihsas eden bir metin göndermeyi amaçlamadığı kanaatine varılabilir. (shrink)

Medical assistance in dying was legalized in Canada in 2016. As of July 2017, approximately 2149 patients have accessed MAID. There remains no national-level data on the perspectives of future physicians about MAID or its changing legal status. We provide evidence from a national survey of Canadian medical students about their opinions, intentions, and concerns about MAID. From October 2016 to July 2017, we distributed an anonymous online survey to all students at 15 of Canada’s 17 medical schools. The survey (...) collected data on respondent socio-demographic characteristics, features of their medical education, intentions for medical practice, and perspectives on MAID. We analyzed responses using univariate descriptive and stepwise multivariate logistic regression. In 1210 completed surveys, 71% of respondents reported being willing to provide MAID under a legal framework that permits it. Non-religious respondents reported greater willingness to participate in MAID than respondents of any religious affiliation. Frequency of religious attendance was inversely associated with willingness to provide MAID. Medical students born in Québec were more willing to provide MAID than respondents from other provinces. Age, sex, socioeconomic status, year of medical study, previous academic major, and rural/urban city of birth were not associated with willingness to provide MAID. As the current class of medical students becomes the first cohort of new physicians to enter Canada’s changing medical and legal landscape around MAID, our findings inform the public debate by examining attributes associated with support or opposition to the practice. (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)

Since the spread of Islam in Transoxiana (Mā-warāʾ al-Nahr), religious understandings based on the opinions of Abū Ḥanīfa (d. 150/767) have always been dominant in the region. Therefore, it was not possible for other understandings, which may seem to be opposite to Abū Ḥanīfa’s opinions, to be influential in the region. That Najjāriyya and Karrāmiyya could not be perennial in the region may be an example of this case. Similarly, Māturīdiyya, which benefited from Abū Ḥanīfa’s treatises of creed and his (...) rational method, could not adequately get the support of people at the time of Abū Manṣūr al-Māturīdī (d. 333/944) and Abū l-Muʿīn al-Nasafī (d. 508/1114) because the school was seen as an opposite approach to the prevailing imaginations about Abū Ḥanīfa. Moreover, the Ḥanafī jurists (Ḥanafī fuqahāʾ), who were influential in not only people but also bureaucracy, and the Ḥanafī theologians (Ḥanafī mutakallimūn), who followed al-Māturīdī’s theological method , did not come to terms on their interpretations of Abū Ḥanīfa. The Ḥanafī jurists who benefited mostly from juridical sources and manāqibworks were thinking different from the Ḥanafī theologians who relied on the treatises of Abū Ḥanīfa on such issues as the legitimacy of Kalām as a scholarly discipline, the responsibility of people of fatra(ahl al-fatra: people having no access to the message of Islam), and the creation of faith (īmān). The Ḥanafī jurists took different stance on various issues and argued that faith is not created; the informative (khabarī) attributes of God (ṣifāt Allāh) mentioned in the Qurʾān cannot be interpreted (taʾwīl); no one can be held accountable for faith only based on the intellect unless the message of the Prophet reaches to her or him; the people of fatracannot be responsible for faith. They also stated that Abū Ḥanīfa broke his relationship with the theological (kalāmī) issues in the last years of his life. Although these jurists accepted Abū Ḥanīfa’s distinction between faith and deeds and his view of the stability of one’s faith without increasing or decreasing they condemned theological discussions on these issues by going beyond the limits of the treatise of creed. While the Ḥanafī theologians known as the Ḥanafī scholars of Samarqand who adopted the religious views of Imām al-Māturīdī of Samarqand acknowledged the intellect and considered it as an independent source in religion, the Ḥanafī jurists known as the Ḥanafī scholars of Bukhārāauthorized the intellect only in understanding the transmission (naql) and its interpretation. The different opinions of the two groups can be seen clearly on the question of the religious responsibility of the people of fatra. When we look at the debates regarding Kalām and the Islamic law, we can see that the difference between these two cities (Samarqand and Bukhārā) stems from their methodological views on the epistemological values of the reason (ʿaql) and the transmission (tradition). Māturīdiyya is a school of theology established by the Ḥanafī theologians who upheld the necessity and significance of Kalām. It is possible to say that the Ḥanafī jurists did not contribute to the establishment and systematisation of this school; rather, they tried to prevent it. Our findings show that the Ḥanafī jurists who lived in Transoxiana differ from each other because of their different understandings of Abū Ḥanīfa. In the historical process extending today it is evident that the religious views of the Ḥanafī jurists and their interpretation of Abū Ḥanīfa have been prominent and effective, not that of Māturīdiyya, which is the understanding of the Ḥanafī theologians. (shrink)

Background Conscientious objection is a person’s refusal to fulfill a legal duty due to their ethical values, religious beliefs, or ideological affiliations. In nursing, it refers to a nurse’s refusal to perform an action or participate in a particular situation based on their conscience. Conscientious objection has become a highly contested topic in recent years. Research objectives This study had four objectives: (1) eliciting information on how Turkish nurses perceive conscientious objection, (2) revealing whether their moral beliefs affect the care (...) they provide, (3) determining their experiences with conscientious objection, and (4) identifying existing or potential issues of conscientious objection. Research design This qualitative study collected data through semi-structured interviews. The data were analyzed using thematic content analysis. Participants The sample consisted of 21 nurses. Ethical considerations The study was approved by an ethics committee. Confidentiality and anonymity were guaranteed. Participation was voluntary. Findings The analysis revealed four themes: (1) universal values of nursing (professional values), (2) experiences with conscientious objection (refusing to provide care/not providing care), (3) possible effects of conscientious objection (positive and negative), and (4) scope of conscientious objection (grounded and groundless). Conclusion Participants did not want to provide care due to (1) patient characteristics or (2) their own religious and moral beliefs. Participants stated that conscientious objection should be limited in the case of moral dilemmas and accepted only if the healthcare team agreed on it. Further research is warranted to define conscientious objection and determine its possible effects, feasibility, and scope in Turkey. (shrink)

Australasian Journal of Philosophy, Volume 90, Issue 1, Page 183-185, March 2012.

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