ZusammenfassungMenschen mit türkischem Migrationshintergrund zählen zu einer der größten Bevölkerungsgruppen mit Migrationshintergrund in Deutschland. Im Vergleich zu Menschen ohne Migrationshintergrund leiden sie im Durchschnitt häufiger an einigen chronischen Erkrankungen, was teilweise auf ihren durchschnittlich niedrigeren sozioökonomischen Status zurückzuführen ist. Im Gesundheitssystem begegnen sie zudem unterschiedlichen Zugangs- und Wirksamkeitsbarrieren, da ihre Bedarfe und Erwartungen von Versorgungseinrichtungen oft nicht ausreichend berücksichtigt werden. Eine solche nicht nutzerorientierte Versorgung chronisch kranker Menschen kann der erfolgreichen Behandlung bzw. Krankheitsbewältigung im Weg stehen. Die Berücksichtigung von subjektiven (...) Krankheitsvorstellungen ist notwendiger Bestandteil einer nutzerorientierten Gesundheitsversorgung. Sie muss dabei sowohl die Sensibilisierung des Personals für die Krankheitsvorstellungen seiner Patientinnen und Patienten, als auch die gezielte Förderung von Krankheitsvorstellungen auf Seiten von Patientinnen und Patienten umfassen, die sich positiv auf die Krankheitsbewältigung auswirken. Gleichzeitig müssen Patientinnen und Patienten befähigt werden, sich kritisch mit eigenen Krankheitsvorstellungen auseinanderzusetzen, wenn diese eine erfolgreiche Krankheitsbewältigung behindern. Als Strategien kommen hierfür zum Beispiel Interventionen wie Storytelling in Frage, die auf dem Austausch von Wissen und Erfahrungen basieren. (shrink)

Gossip, in its most general sense, means talking about absent third parties with regards to their strengths and weaknesses in an evaluative or informative tone. It is a common phenomenon and has been investigated from different perspectives of research such as human sciences, behavioural psychology, anthropology and so forth. Although it is a prevalent research topic amongst researchers of various disciplines, the sequential organisation of gossip talk still keeps its authenticity in terms of real-life talk-in-action research. This study aims to (...) provide a micro-analysis of the sequential organisation of gossip talk adopting an emic perspective. The data set consists of a collection of 90 hours of audio data collected from a retirement home in Turkey. The data are analysed using Conversation Analysis. The results of the micro-analysis of authentic gossip talk points to a systematicity in gossip talk sequences in terms of initiation, response and closing. (shrink)

Nefsin tanımı, mahiyeti, özellikleri, ilişkili olduğu alanların tespiti hem metafiziğin hem de teolojinin en temel problemlerinden biridir. Öyle ki nefs konusunun ele alınış tarzı, İslam düşünce geleneğini topyekûn bu konu üzerinden inceleme imkânı dahi sunmaktadır. Zira varlığı ve özel olarak insanı anlama noktasında, nefs konusunun kozmolojik, ontolojik, epistemolojik ve ahlâkî alanların tümünün temeline yerleştirildiği görülmektedir. Bu durum, nefs teorisinin kendi içinde bir bütün oluşturacak şekilde değerlendirildiğini göstermektedir. Literatürde hâkim olan anlayışa göre, nefsin; a) varlığın oluşumunda önemli bir yer teşkil ettiği, (...) b) bedenden ayrı ve farklı bir mahiyet taşıdığı, c) bilgi elde etmenin gerekçesi olduğu ve d) ahlâkî eylemlere kaynaklık ettiği vurgulanmaktadır. Bu doğrultuda, “Neredeyim ve neyle ilişkiliyim?”, “Neyim?”, “Neyi, nasıl bilebilirim?” ve “Ne yapmalıyım?” sorularına nefs teorisi bağlamında cevap arandığı söylenebilir. İnsan varlığının temel belirleyeninin bedenden ayrı ve farklı bir varlık olarak sunulması, birtakım gerekçelerden hareket etmektedir. Kognitif süreçleri üst düzeyde işletebilmesi, ahlâkî eylem üretebilmesi; ayrıca vahye muhatap kılınması, insanın diğer varlıklardan farklı ve üstün olduğu sonucuna götürmüştür. Bu farklılık ve üstünlük ise insanın maddî olanla sınırlı olamayacağı fikrini beraberinde getirmiştir. Maddenin daima; değişme, bozulma, parçalanma, yok olma gibi niteliklerle ilişkilendirilmesi bu kanaati beslemiştir. Dolayısıyla –özellikle müteahhir dönemde- hem maddî olan hem de maddî olana sıkışmayan bir varlık tasavvuruna yer verilmemiştir. Bir başka ifadeyle, maddî olduğu halde gayrı maddî üretimler sağlayabilecek bir varlık fikrinden vazgeçilmiş, insanı nefs-beden düalitesi ardında irdeleme tercih edilmiştir. Bu tercih, teolojinin oluşum özünde yer alan bir anlayış değildir. Zira erken dönem Mu’tezilî, Eş’arî ve Mâtürîdî kelâm literatürünün, ortak bir şekilde, insanın bedenden ayrık nefse referansta bulunmadan tanımlanması gerektiği üzerinde durduğu görülmektedir. İnsan varlığını çözümleme noktasında düalist anlayışın tercih edilmesi, farklı kültürlerle karşılaşma sonucundaki etkinin bir ürünüdür. Bu doğrultuda Yunan, Hint, Mısır ve Sümer felsefelerinin İslam düşünce geleneği üzerinde etkili olduğu görülmektedir. Özü itibarıyla kelâmın düalist anlayıştan uzak yaklaşımının ise Kur’ân’dan temel aldığı söylenebilir. Çalışmamızda bu iddiamızın temeli kurulacaktır. Kur’ân’ın temel terimlerimden biri olan nefs kelimesi, bütünsel bir bakış açısıyla incelenecektir. Bu inceleme, bu konuda oluşturulmuş literatürün nasıl değerlendirilmesi gerektiğiyle ilgili de zemin oluşturacaktır. (shrink)

The matter of ḥusn (goodness) and qubḥ (evil), which is the result of the disagreements on the source of moral value in human actions, is one of the main disputes between the Sunnī schools and the Muʿtazilī school of theology. This study examines the reasons why Sayf al-Dīn al-Āmidī, the Ash‘arī scholar, argues that the values of the ḥusn- qubḥ in actions are relative (i‘tibārī) against to the Mu‘tazilī school that considers these values to be inherent in actions. According to (...) the Ash‘arīs, and specifically al-Āmidī, if the actions make people worth of either praise in this world and reward (thawāb) in afterlife or blame in this world and punishment in afterlife, those actions are named as ḥasan (good) or qabīḥ (bad). Therefore, if the action of a person provides him/her praise in this world and reward in afterlife, the action is called ḥasan. If an action necessitates condemnation in this world and punishment in the afterlife, the action is called qabīḥ. The moral values in actions can only be determined by the Sharī‘a. In other words, human reason cannot know which actions are included in the category of ḥasan and qabīḥ. In addition to their contentious meanings in the doctrine, ḥasan and qabīḥ have two more meanings. The first one is the suitability and contrariety to the purpose or disposition while the second one is the agent’s right of doing any given action. However, there is no debate about these two meanings. (shrink)

This study looks at the differences and changes observed in the visual design of the covers of French editions of women’s fashion magazines over a period of twenty-one years. To this end, the study aims to identify the changes that can be observed over the years in the design of the covers of the magazines Vogue, Elle, Marie Claire, and Cosmopolitan. However, the main aim of the study is to analyze how these visual signs on the covers of French magazines (...) are designed “differently” and how these signs create a “difference” in comparison to each other. By analyzing these visual elements, the aim of the study is to show the development of design trends and their impact on the visual communication strategies and brand identities of magazines. (shrink)

This article critically engages with Philip Pettit’s civic republican theory, particularly his account of what it takes to realize non-domination in society. Despite providing a comprehensive analysis of the institutional prerequisites for realizing non-domination, Pettit surprisingly overlooks the critical role of education in achieving this goal. Pettit’s neglect of republican education has been widely criticized, and a growing body of literature seeks to develop a civic education theory suitable for civic republican purposes. While there is considerable disagreement in the literature (...) regarding the content and methods of republican education, almost all consider its scope restricted to the pupil’s education. Pettit’s insufficient understanding of domination’s ill effects constrains our ability to envision a comprehensive educational response. In contrast, the republican tradition provides more substantial reasons for condemning domination and a richer account of the harms of domination, including a detailed account of the pervasive moral, developmental, and psychological harms. By drawing on women republicans of the 18th century (Mary Wollstonecraft, Sophie de Grouchy) and contemporary feminists (I. M. Young, and others), the article aims to establish the case for rehabilitative education, utilizing Tostan (an African-based NGO) as a model for its pedagogy and implementation. Such reconstruction requires challenging core tenets of Pettit’s theory, such as his dismissal of positive liberty, the limited role he assigns to civil society organizations, and how he envisions the politics of republicanism. Hence, by revisiting and taking issue with Pettit’s republicanism, the article advocates for rehabilitative education programs to overcome domination and envisions a more engaged and grassroots political framework for the politics of republicanism. (shrink)

Ethics has been an important discipline that has been discussed for ages without losing its importance or timeliness. With this importance, a problem regarding the source of ethics appears throughout the ages with different views and theories following accordingly. One of the various suggestions made regarding the source of ethics is the secular understanding of ethics. The modern period where knowledge is thought to be power is also the period where secular ethics came into prominence. Accordingly, the purpose of this (...) article is to study secular ethics, a perception of ethics that interprets the source of ethics outside of the religion and within the earthly world and considers reason to be the ethical principle rule maker. The aforementioned way of thinking was put forward in accordance with the English philosopher Francis Bacon (d. 1626) who was referred to as the father of modern science owing to him uttering “Knowledge is power’’ slogan at his age. Although the philosopher is more widely known more for his properties as a scientist, he also shared his thoughts on ethics in his works titled The Essays and in The Advancement of Learning. Although the ideas suggesting that religion is not the source of all ethics were voiced prior to Bacon, he, as a clear reflection of the fundamental characteristic of English empiricism, went down in history as the first person who expressed the modern philosophy approach and enlightenment view replacing classical philosophy approach and teleological universe view in the English history of thought. Bacon stated clearly that experiments and experiences are essential for scientific knowledge and accordingly, emphasized that the mind could explain everything related to humanity and the universe. This emphasis laid the ground for a secular moral understanding which does not base religion as its source, thus making it secular. With that mentioned, it should be noted that the period that he was in had an important role in his acceptance of secularized ethics. The said time period is a period where the Industrial Revolution occurred and colonization policies rose with it. Accordingly, how the Industrial Revolution and the scientific developments that led to it had encircled Bacon could be understood from his motto. This encirclement could easily be seen in his leadership of settling in science as a power in our minds and how he reflects the scientific methods to the ethics. As much as the socio-cultural conditions that were created by the Industrial Revolution had an effect on the ideas of Bacon, the psychological effect that was created by his ‘’Knowledge is Power’’ understanding had an influence over colonial policies. The viewpoint “Knowledge is power’’, which prepared the Industrial Revolution and later on utilized it to increase its own importance and strength, brought mental transformation and changes in consciousness with it. Humanity now believed that they had authority over nature and had the power to rule over it. It developed an ethical viewpoint that it could utilize nature as it likes for its own benefit and comfort. The said consciousness has created differences in ethics and behaviors while causing the purposes of and ways to be ethical to change. Accordingly, having information has emerged as the most important ethical act and sentiment; reality and meaning have been started to be searched in the world where humans could feel and see. It could be said that the secularized ethical viewpoint Bacon laid the foundations of started here. In addition to controversial aspects of secular ethics that Bacon tried to lay the foundations of independent of religion, we could refer to a positive aspect such as this: In the present, religion has sometimes been suggested as the source of the evil deeds that were done by humans and even natural and ethical evils have been used to imply that there is a God that wants bad things for humanity. Secular ethics could be utilized to show how ungrounded these claims are. In other words, secular ethics could be utilized to point out that claims putting the responsibility of immoral attitudes and acts on religion and blaming religion for these acts have no concrete ground. Although his personality as an ethics philosopher has been secondary, the importance he has due to voicing an ethical understanding that is outside of religion, that is secular ethics, makes it clear that there is a need for more studies regarding him. This article was written due to this necessity and utilized secondary sources to present Bacon’s views on ethics. (shrink)

As we grapple with the far-reaching global issues of climate catastrophe, refugee crisis, economic inequalities, environmental destruction, pandemics, and more, the call for global (international) solidarity has never been more urgent. While these issues have significant local implications and necessitate action at the nation-state level, it is widely recognized that their resolution surpasses the capabilities of individual nations. Instead, they demand global cooperation and solidarity. However, the nature, basis, sources, potentials, and conditions of such global solidarity remain largely unexplored. This (...) article aims to fill this gap by critically examining our conceptual alternatives for understanding and fostering global solidarity and proposing an extension of what I term solidarity of associates to a global context. (shrink)

In this paper, we defend three claims about what it will take for an AI system to be a basic moral patient to whom we can owe duties of non-maleficence not to harm her and duties of beneficence to benefit her: (1) Moral patients are mental patients; (2) Mental patients are true intentional systems; and (3) True intentional systems are systematically flexible. We suggest that we should be particularly alert to the possibility of such systematically flexible true intentional systems developing (...) in the areas of exploratory robots and artificial personal assistants. Finally, we argue that in light of our failure to respect the well-being of existing biological moral patients and worries about our limited resources, there are compelling moral reasons to treat artificial moral patiency as something to be avoided at least for now. (shrink)

Research about the role of religion in entrepreneurship and more broadly management is sparse. In this conceptual article, we complement existing entrepreneurship theory by examining entrepreneurship from an Islamic perspective. EIP is based on three interconnected pillars: the entrepreneurial, socio-economic/ethical, and religio-spiritual. We outline how Islam shapes entrepreneurship at the micro-, meso-, and macro-level, indicate how Islam may be considered an entrepreneurial religion in the sense that it enables and encourages entrepreneurial activity, review research streams interlinking Islam with entrepreneurship and (...) management and outline promising research approaches. (shrink)

Turkey has passed the import substitution economic model to a new model of the economy called open out since 1980. Along with the neoliberal policies implemented, the process of integration with the global economy has begun. The incomes of the religious people who cannot be excluded from the effects of this articulation also increased and their consumption behaviors has changed. On the other hand, some transport elements, especially the media, have enabled consumption codes to reach different segments. The new values (...) emerged in this process also caused transformations in individual consumption trends. In this study, the "Scale of Consumption Dynamics" (SCD) was developed in order to identify the trends of consumption of devotees and to find out how they changed. Quantitative research approach was adopted in the study and the datas were collected by face-to-face survey technique. The individuals included in our sample were selected by quota sampling. In this study, an expression pool was created as a result of literature review, expert opinion consultation, brainstorming with academicians and observations. The validity and reliability analysis of the scale was made using different statistics through the SPSS program. As a result of these steps, the dimensions of the scale consisting of 16 items and 3 dimensions are called "showy consumption", "wasteful consumption" and "religious priority consumption". Summary: The first studies on consumption history and sociology belong to Marx, Weber, Veblen and Simmel. In these studies consumption is examined as a part of production process and consumption forms were investigated as a social class aspect. Consumption phenomenon was later studied under critical approach (Frankfurt School) with Adorno, Max Horkheimer, Herbert Marcuse and Erich Fromm’s theories. Theorists at Frankfurt School study how social structure steers individuals to consumption. After the 1970’s, the meaning of consumption phenomenon has changed. There are studies by Jean Baudrillard, Mike Featherstone, George Ritzer, and Zygmunt Bauman on changing phenomenon of consumption. It is widely believed that modern consumption phenomenon was originated in the USA after the World War II. After the war Keynesian economic policies and Fordist consumption forms later influenced other Western nations. After 1950’s and 1960’s mass consumption was initiated in the USA and except very poor sections of the nations, other social classes, it started to spread out in Europe, the USA, and other countries. In 1970’s and 1980’s, it has merged with individuals’ identity definitions. After 1980’s in Turkey a new economic policy instead of import substitution was adopted. In application along with neo liberal policies, Turkey started to integrate to the rest of the World. Religious people as well influenced these changes and their incomes have increased along with their consumption habits. In addition to media, some other forms of communication channels have carried new consumption habits to other sections of the society. With the increased effects of mass communication media, new social sections have emerged and their cultural characteristics have become the norms of the whole society. A new values created in this process also transformed the consumption habits. In this article, in order to assess consumption habits of religious people as it is now and to understand which direction these habits evolve, Consumption Dynamics Scale (CDS) has been developed. Scales are widely used when a researcher tries to identify and measure respondents’ feelings and ideas on a subject matter. There are different scales used in social sciences such as Thurstone, Likert, Guttman, and Bogardus that are among the most widely used ones. A Likert Type scale has been used in this study. In the first phase of the study and pilot study 5 point Likert scale and in the second phase of the study 10 point Likert scales was used to collect the data. We could not come across with any study in the literature on investigating consumption characteristics Dynamics of individuals with a formal religious education. In the study, quantitative research method has been adopted and the research data has been collected with face to face administration of the survey instrument. The scale development phase lasted about 6 months from August, 2016. Based on 3% error rate, we determined to sufficient sample size as 516, yet we reached 600 individuals and end up with 563 usable responses. Sample has been determined with quota sampling methodology. We formed a pool of statements based on literature review, expert opinion, brain storming with academicians. 49 questions have been selected from the question pool where 93 questions were found, then they are merged, some questions are changed or totally eliminated and final 30 questioned questionnaires made ready for pilot study. Two pilot studies have been carried out. In the first pilot study, 47 people are reached and 30 questions with Likert scales have been administered. In the second phase of the study, 10 point Likert scales with 57 questions has been given to 54 individuals. After pilot studies, data was analyzed with SPSS 20 version and 32 questioned final survey instrument has been formed. In order to check sufficiency of data set for Factor Analysis Kaisser-Meyer-Olkin (KMO) test and the relationships among variables Bartlett test were used. Sample composed of 563 responses revealed significant results (3358,808, p=0,000) and KMO test revealed (KMO=0,812) value. After expletory factor analysis, factor loading less than 0,40 were deleted from the scale. Hence the final structure is composed of 29 questions with 8 different factors. The reliability of scales were calculated with Cronbach Alfa analysis separately for each dimension. After reliability analysis, items with 0,60 and less reliability score were taken out from the scales. Finally 16 items were made up 3 dimensions namely “ostentatious consumption”, “wasteful consumption”, and “religious priority consumption”. The items in Factor 1 are related with luxury, fashion and statue, in Factor 2 desire to make more shopping, purchase without need, advertisement and showcase, and factor 3 religious sensitive reference focus and religion first purchasing are decided as appropriate names. Based on the analysis, measurement was decided valid and sound. Therefore, this study is believed to contribute significantly to the existing literature. (shrink)

Background: Some patients are stigmatised as difficult patients by healthcare professionals. This phenomenon has great many negative consequences. The behaviours of healthcare professionals towards difficult patients are important. Objective: To explore the behaviours of all healthcare professionals towards difficult patients. Research Design: This study was based on a cross-sectional research design using structural equation modelling. Participants and Research Context: Two hundred and fifty-four healthcare professionals were involved in the study in Turkey. ‘Participant Information Form’ and the ‘Healthcare Professionals Behaviour Assessment (...) Questionnaire For Difficult Patient’ were used to collect data from participants. Ethical Consideration: Ethical approval was obtained from Gazi University Ethics Committee for the study. Informed consent of the participants in the study was taken and the confidentiality of the participants was ensured. Findings: It was explored that the behaviours of healthcare professionals towards difficult patients were categorised into ethical, supportive and negative. The highest mean score was supportive behaviour and the least mean score was negative. According to structural equation modelling, the most important predictor of difficult encounters was an ethical dimension. One-unit increase in ethical behaviour contributed to 0.92 unit increase in positive patient behaviour. Discussion: Patients generally are perceived as ‘difficult patient’ by the healthcare professionals, so the patients’ treatment and care services are affected negatively due to healthcare professionals’ negative beliefs and attitudes. The healthcare professionals should behave supportively towards difficult patients. Conclusion: Healthcare professionals should be aware of management strategies in dealing with difficult encounters. The behaviours of healthcare professionals should be improved in a positive way and awareness of ethical dimension of difficult encounters should be increased. (shrink)

Nurses are the closest healthcare providers to patients and emotional labor is the most invisible part of nursing work. However, the management of emotions to promote organizational goals and to ensure patient satisfaction may have both positive and negative impacts on nurses' working life. The purpose of this cross‐sectional, descriptive study was to examine the emotional labor behaviors of nurses and their opinions on emotional labor. Two hundred nineteen nurses working at public hospitals in Ankara between September and December 2018 (...) participated to this study. Data were collected using the sociodemographic characteristics form and “The Scale of Emotional Labor Behavior for Nurses.” Nurses had higher scores on the deep and sincere emotional acting subdimensions of the emotional labor scale than the surface acting subdimension. Findings suggest that nurses act deeply and intimately, instead of surface acting. Most of the nurses expressed that nurses were emotionally affected when caring for patients; however, nurses had to control their feelings toward patients and behave professionally to meet the expectations of their managers, which may lead to an implicit emotional dissonance. Based on the results of this study, we suggest to support nurses emotionally and to incorporate the topic of emotional labor into educational programs. (shrink)

Pulleys and cranes are used for hoisting loads with or without providing a significant gain in force. Both of these devices have provided convenience to humans since ancient times. Pulleys are considered to be one of the five mechanical powers of the ancient world. Their history is very much linked with the early history of cranes. The cranes originated from the pulley systems. In this paper, the early history of the application of these well-preserved ancient mechanical instruments is examined together. (...) This paper mainly focuses on the various interesting applications of pulleys and cranes in ancient and medieval times. Yet theoretical developments in the timeline mentioned above are also included in this paper. (shrink)

Öz: Semantik çalışmalarının tarihi çok öncelere dayandırılmasına rağmen esas IXX. Yüzyılda gündeme alınmaya başlanmıştır. Semantiğin öncüsü olarak da Ferdinand de Saussure’ü göstermemiz mümkündür. Onun özellikle gösterge kuramı bağlamında anlamın oluşmasını anlattığı çalışması bizim makalemizin de bel kemiğini oluşturmaktadır. Bu çalışmada Saussure’ün gösterge kuramından hareketle Allah’ın Hâlik isminin semantik anlamının verilmesi amaçlanmaktadır. Bunun için öncelikle klasik kelamda kelimeye verilen anlamları ortaya koyulup daha sonra da ayetler üzerinden Hâlik ismine semantik anlam verilmeye çalışılmıştır. Böylece kelimeye tarihsel olarak yüklenen anlam ile semantik analizle (...) ortaya çıkarılan orijinal anlam farkı gösterilecektir. Bilindiği gibi bu tartışma art süremli ve eş süremli anlam teorileri üzerinden analiz edilmektedir. Biz de bu yöntemi takip ettik. (shrink)

Co-speech hand gestures offer a rich avenue for research into studying emotion communication because they serve as both prominent expressive bodily cues and an integral part of language. Despite such a strategic relevance, gesture-speech integration and interaction have received less research focus on its emotional function compared to its cognitive function. This review aims to shed light on the current state of the field regarding the interplay between co-speech hand gestures and emotions, focusing specifically on the role of gestures in (...) expressing and understanding both others’ and one's own emotions. The article concludes by addressing current limitations in the field and proposing future directions for researchers investigating gesture-emotion interaction. Our goal is to provide a roadmap to researchers in their exploration of the role of gestures in emotions, ultimately contributing to a more comprehensive understanding of how gestures and emotions intersect. (shrink)

The Ottoman legal system is built on religious (sharīʿa) and customary (ʿurfī) laws. The customary law consists of the rules that are not in contrast to the sacred law. Collection of regulations (qānūnnāme) were the most effective way for the execution of the customary laws. The qānūnnāme included the sultan’s orders and edicts (farman). Ottomans regulated and evaluated the taxes through measurements of lands specific times of the year. These measurements would be recorded into the taḥrīr books (written survey of (...) immovable prop-erties). And the administrative qānūnnāme were included in these books. In the qānūnnāmes, we can find information about the taxes, and the unlawful executions of the customary actors (ahl al-ʿurf) as well as the tax regulations. The qānūnnāmes on sanjak are composed accord-ing to the economic, social, and geographical characteristics of the administrative district it is written about, and with this, they provide us information on these issues. In this article, three sanjak qānūnnāmes are taken as the central topic and Kamah, Āmid, Pojega are evaluated in terms of the execution of customary law in these districts. These qānūnnāmes include record-ings of various taxing regulations, altered and cancelled executions, amounts of taxes, and punishments. We can compare the three districts in their economic and social characteristics.Summary: The Ottoman legal system consists of sharia and customary law. Ordinary law is based on some regulations which the sultan deems necessary and is composed of laws. The Ordinary law should not contradict sharia. When the Ottomans conquered a place, they generally protected the current laws (such as Uzun Hasan's laws), except for necessary changes or cancellations. When the Ottomans conquered a place, they used to make census to determine taxes. As a result of this census, Sanjak qānūnnāmes were placed in taḥrīr books. It also involves issues such as public and criminal law, customary tax regulations, and amounts of market taxes, which are approved by the emperor. In this article, the Sanjak qānūnnāmes of different regions belonging to the period of Suleiman the Magnificent, whose dates are close to each other, were selected. The Sanjak qānūnnāmes which are studied on are Kemah sanjak of Erzurum province belonging to (937/1530) and Āmid sanjak of Diyarbekir province belonging to (947/1540) and Pojega sanjak of Budin province belonging to (950/1545). The reason for this is to be able to compare the differences or stableness in tax and practices in the mentioned date range. At the same time, attention has been paid to the effectiveness of customary practices and the parts that are linked to sharīʾa. Some of the laws of Uzun Hasan are in force in Kemah and Amid. In these two sanjaks, some of the bâc taxes and some other taxes were removed. It is seen that the complaints made by the public due to the excess of taxes are taken into consideration. For example, in Kemah, the akche of murahhasiyye paid by the villagers for Armenian priests and bishops is one of them. The taxes that are abolished include kulluk and blend tax and taxes from various business lines. The tax, which was collected by the governors of the sanjak and the castle beys under the name of custom, which was imposed by some local administrators, was cancelled by seeing bidat. When three of the sanjaks are taken together, there are cautions that unfair and unlawful tax collections made by local administrators during tax collection have been abolished and these are accepted as bidat. Kemah sanjak qānūnnāme is 13 pages in total. Kemah, which has a geographical position and military transit route, has commercial relations with cities such as Trabzon and Hasankeyf. In Kemah, there are candle mill (şemhane), creamery (bezirhane) and tavern (meyhane). Kemah is one of the places where the climate has an impact on agriculture. Kemah's economy is based on trade, agriculture, small livestock, beekeeping. In Kemah, where caravan trade is important, trade goods are of value due to its location on the transit road. The Kemah qānūnnāme also contains various taʿzīr for unjust killing, wounding, and adultery. In the city, there are some arcs have ownership in common. The fact that there are mills indicates that the rivers in Kemah are utilized. Âmid Sanjak qānūnnāme consists of two pages. The title that attracts our most attention is that there is vitality and economic activity in the market since Âmid is on the Aleppo-Mosul Silk Road. The high number of weaving looms is due to the production of cotton. Amid has dye house and saphane. Indigo and Amid's red dye sold in the market shows the importance of weaving. Pojega sanjak qānūnnāme is composed of seven pages. Among the qānūnnāmes we have mentioned, this is the most legible one. In addition to the old practices, there are some new regulations in this qānūnnāme. The pig tax is only here because of the non-Muslim population. Transit tax fees indicate trading viability. Based on the studies made on these three sanjaks, it can be said that in the qānūnnāme, the rights of the raia (reaya) were tried to be protected by the rescript of the Sultan himself. Therefore, the most remarkable things in the qānūnnāme are not allowed unfair practices of local administrators and without the need to collect taxes from the public. The dates of the qānūnnāme are close to each other and Despite geographical differences, there is no remarkable change in taxation. Although there are non-Muslim populations in all three sanjaks, it is mostly in the Pojega sanjak. The fact that the pig tax is collected only from this sanjak is evidence of this situation. The presence of meyhane in Kemah, Amid and Pojega sanjaks point to the non-Muslim population. It is also used as a place where the villagers sell their grape juice. The mill tax on Kemah and Pojega show that rivers are used in common. (shrink)

19. yüzyıl felsefesinin önemli bir düşünürü olan Dilthey’in amacı tin bilimlerini, epistemolojik ve metodolojik açıdan temellendirmektir. Dilthey bu amacı gerçekleştirmek için tin bilimlerinin yöntemini “anlama” olarak belirlemiştir. Anlama Tin bilimleri için verimli bir zemin teşkil eder ve yeni bir dünya açan özelliğe sahiptir. Dilthey’in Tin bilimlerini temellendirmek amacı ile yazdığı en önemli eserlerinden biri “Tin Bilimlerine Giriş” adlı eseridir. Bu eserde Dilthey hem metafiziğe hem de psikolojiye getirdiği eleştiriler ile dikkat çeker. Dilthey bu eserinde psikoloji konusunda “anlamaya dayalı psikoloji” ve (...) “açıklamaya dayalı psikoloji” ayrımı yapmıştır. “Açıklamaya dayalı” psikoloji bugün bizlerin bildiği klasik psikolojidir. Dilthey’e göre bu psikoloji içsel tecrübeye yeterince önem vermez ve sadece genel yasaya dönüşebilecek durumları inceler. Buna karşılık Dilthey “anlamaya dayalı psikoloji” anlayışını ortaya koymuştur. “Anlamaya dayalı psikoloji” bireyin içsel tecrübesine önem verip onu bir bütün olarak ele alır. Dilthey metafizik konusunda ise hayatı anlamlandırmak için metafiziğe ihtiyaç duyduğumuzu fakat geleneksel metafiziğin bugün geldiği noktada hayat ile olan bağlarını kesmiş olduğuna dikkat çeker. Bu anlamda yapılması gereken şey hayat ile olan bağları koparmadan bir metafizik anlayış ortaya koymaktır. Anlama metodunun psikoloji ve metafizik üzerinden Tin bilimlerine nüfuz etmesi önemlidir. Hem metafizikte hem de psikolojinin Tin bilimlerine dâhil olabilmesin koşulu “anlama” metodunu bu iki disiplinin içerisine yerleştirilmesinden geçmektedir. (shrink)

Veba, kızamık, sıtma, kolera, İspanyol gribi gibi salgın hastalıklar Osmanlı’yı her açıdan etkilemiş ve dönemin konjonktürüne göre çeşitli alanlarda çeşitli tedbirler alınmıştır. Bu çalışmada özellikle son dönemin seçilme sebebi, hem daha fazla salgın tespitinin yapılmış olması hem de bu dönem kayıtlarının fazla olmasıdır. 1800’lerden sonra Osmanlı’da belirli sebeplerle belirli süreçler ve sonuçlarıyla farklı salgınlar yaşanmıştır. Bunlardan bir kısmı mikro düzeyde bazıları ise makro düzeyde etkilemiştir devleti. Salgınlardan en çok etkilenen kesim şüphesiz çocuklar olmuştur, özellikle eğitim çağındaki çocukların hem hastalıktan etkilenme (...) süreci hızlanmış hem de en çabuk müdahale grubu olmuştur. Osmanlı salgınlarda eğitim ile ilgili ayrı tedbirler almıştır. Okulları, öğretmenleri, öğrencileri, kaldıkları yerleri ve ebeveynleri de zaman zaman içine alan bu önlem çabaları, devleti kurumsal anlamda etkilemiştir. Arşiv belgelerine baktığımızda, okulların tatil edilmeleri, aşılama politikaları, dezenfekte çalışmalarının yaygınlaştırılması, öğrencilerde ve ebeveynlerinde bu konuda bilinç oluşturma, bu konular için ayrı ödenekler ayarlanması, öğretmenlerin bu konuda maddi manevi desteklenmesi gibi hususlar salgın ve eğitim tedbirleri konusunda en çok dile getirilen meseleler olmuştur. Çoğunlukla Osmanlı ve Cumhuriyet arşiv belgeleri ve dönemin kroniklerine dayanarak, doküman analizi yöntemi ile hazırlayacağımız bu çalışma, dönemin salgınları karşısında eğitimin aksamaması için devletin aldığı tedbirleri ortaya çıkarmayı hedeflemektedir. (shrink)

The purpose of the article is to identify the forms of being of science in the philosophy of the Muslim thinker Abū Naṣr Muhammad al-Fārābī, who lived in the 9th–10th centuries. In this regard, the article first addresses the problem of the origin of science. The enumeration of sciences is manifested in al-Farabi’s research as “divine science,” that is, metaphysics and individual sciences, with a Muslim specificity. Science as a process of cognition is an ascent from the imperfect to the (...) perfect. The First Cause (the First Being) of everything is the absolute perfection. It is also a deity and the “cause” of the origin of sciences. The comprehensive encyclopedism of al-Farabi’s predetermined science is a kind of worldview. In this context, he distinguished between the science of language, logic, mathematics, physics, metaphysics, and civil science, which explains the essence of real happiness. Only members of the ideal community (“the inhabitants of a virtuous city”) are able to achieve happiness. Therefore, the study of sciences in totality creates the respective “virtuous” worldview. (shrink)

At the end of the verses 44th, 45th, and 47th of the Surat al-Māʾida, it is seen that those who do not judge by what Allah has revealed are described as unbelievers, oppressors, and fāsiqs with the general expression. Especially in verse 44th of the surah, the fact that those who do not judge by Allah's revelations are characterized as misbelievers has been a subject of debate since the early period. Many different opinions have been expressed by the mufassirs about (...) who are included in this scope, who are the addressees of the verse, whether the” kufr” here is blasphemy in the form of denying Allah and leaving the religion, or is it a different type of “kufr”. As it is understood from the information in the sources regarding the asbāb al-nuzūl of these verses were revealed as the Jews destroyed the provisions set by Allah in the Torah, changed them with various ways, and discriminated between people in various ways and applied them. With the relevant verses in Sūrah al-Māʾida, all these injustices, lawlessness, and unfairness were made away and the Jews who committed them were strongly criticized. In this regard, it is seen that some commentators have devoted themselves to the reason for the verdict of the relevant verses and interpreted the characterizations in the verse as infidels, cruel, and fāsiqs as covering only the Jews who committed these acts. However, even if the information about the contents of the relevant verses shows that these verses are about the Jews, this does not mean that the scope of the verse should be limited to them. Because both the universality of the messages of the Qur'an in general and the fact that the address in the verses came in a public way do not allow these provisions to be allocated only to a certain group. In addition, according to the rules of istinbat, the fact that the reason for making a religious provision is specific does not prevent the generalization of it. When considered within the framework of the principles we have explained, it becomes clear that narrowing down the provisions of the verses by allocating them only to a certain group is not a correct approach. In this article, it is aimed to draw attention to the richness of meaning that emerges when the relevant verses are evaluated in terms of the types of indications in the fiqh method. When the verses within our subject are evaluated in terms of the types of indications, it is seen that these verses indicate that the implementation of a provision in force cannot be avoided. In the relevant verses, it's concluded that important principles and rules of law such as the realization of justice, the rule of law, equality before the law, no one's being privileged in the sight of the law, the powers of the head of state are limited, that there is no place for ijtihad where Allah's clear judgment exists. (shrink)

The Egyptian Sufi poet Mohammad ibn Sa‘îd al-Bûsîrî’s (d. 695/1296) work called Qasîdah al-Hamziyah, in which he tells the life of the Prophet, has attracted great attention in Muslim societies. The eulogy, which is met with interest by scholars dealing with the field of poetry and literature, is a text read in daily life in mawlid, ceremonies praising the Prophet, dhikr rings in sufi lodges, hadith lesson circles, and prayers. More than a hundred commentaries, annotations, tahmis, tastir and translations have (...) been written on the work. While many of these studies on Qasîdah al-Hamziyah have been conducted by renowned scholars, there are also scholars who have worked on the eulogy but are not mentioned in biographical sources. The subject of this study is one of the commentaries written about the eulogy and whose name is not found in the biographical sources. The name of the work written by Abdullah al-Shazelî al-Bahrî is Al-Cavâhir al-Seniyye fî Sharh al-Hamziyah. In this article, information was given about the name of the work, its belonging to the author, the date of copyright, its reason, the method of commentary, its style, its content, the sources used, and its features. Also, the critical edition of the three couplets’ commentary was written as a highly representative example. (shrink)

Akademik yayın hayatının 20. yılına ulaşan Cumhuriyet Üniversitesi İlahiyat Fakültesi Dergisi, son yıllarda ulusal ve uluslararası akademik yayıncılık alanında önemli mesafeler kat etti. 15 Aralık 2016 tarihinde yayımladığımız 19. cilt 2. sayımızdan itibaren sağlanan ilerlemeleri, siz değerli okuyucularımızla paylaşmak istiyoruz. 1996 yılından itibaren Cumhuriyet Universitesi Ilahiyat Fakultesi Dergisi [Cumhuriyet University Journal of Faculty of Theology] adıyla yayınlanan dergimizin adının çok uzun olması ve atıf tespitinde yaşanan zorluklar sebebi ile Cumhuriyet ilahiyat dergisi [Cumhuriyet theology journal] olarak değiştirilmesi kararlaştırılmıştır. Dergimiz, 20. cilt, (...) 1. sayıdan itibaren bu adla yayın hayatına devam edecektir. Dergimiz, TÜBİTAK - ULAKBİM’in sunduğu elektronik dergi yönetim sistemi DergiPark Akademik’ın yeni versiyonunun güçlü açık erişim ve online akademik yayıncılık alt yapısını kullanabilmek amacıyla gerekli teknik çalışmaları tamamladı. Bu kapsamda 01 Haziran 2016 tarihi itibariyle yeni web sayfamız hizmete girdi. (shrink)

Fontane Effi Briest by the German director Rainer Werner Fassbinder is arguably one of the greatest adaptations from literature to screen, and the best Effi Briest adaptation. Although the first reception of the movie, when it appeared in 1974, was not without unmixed reviews, most scholars nowadays share the conviction that it is a masterpiece. Elke Siegel defines the film as a success both at the Berlinale and at the box office. Kreft Wetzel, however, in an interview with Fassbinder in (...) 1974, refers to the ambivalent attitude of the critics abroad at the time of the movie‘s release, to which Fassbinder replies that Fontane‘s language is the foundation of the movie and, hence, the film works to its full extent only in German. Forty years after this interview and judging from the scholarly work carried out on Fassbinder in general and Fontane Effi Briest in particular, it is plausible to claim that Fassbinder‘s art has moved beyond the language barriers and appeals to an audience beyond the German culture and language. (shrink)