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)

This paper introduces the concept of ‘hyper-ambition’ in academia as a contributing factor to what has been termed a ‘replication crisis’ across some sciences. The replication crisis is an umbrella term that covers a range of ‘questionable research practices’, from sloppy reporting to fraud. There are already many proposals to address questionable research practices, some of which focus on the values, norms, and motivations of researchers and institutes, and suggest measures to promote research integrity. Yet it is not easy to (...) promote integrity in hyper-competitive academic environments that value high levels of ambition. I argue that in such contexts, it is as likely that a kind of hyper-ambition is fostered that (inadvertently or otherwise) prioritises individual success above all, including to the detriment of scientific quality. In addition, efforts to promote values like integrity falter because they rely on sufficient uniformity in motivations or tendencies. Codes and guidance promoting integrity are, however, likely to influence those for whom such values are not optional, while others simply find ways around them. To demonstrate this I offer a thought experiment in which we consider the imaginary working situations of two ordinary academics. I conclude that tackling questionable research practices in the light of the replication crisis requires robust ‘top down’ measures that expect and accommodate a broader range of academic values, motivations, and tendencies, while challenging those that help to promote hyper-ambition. (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)

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)

Paul Veyne, _Did the Greeks Believe in Their Myths?_ _An Essay on the Constitutive Imagination_, trans. Paula Wissing (Chicago: University of Chicago Press, 1988), 169 pp.

ABSTRACTEmotion differentiation, the ability to describe and label our own emotions in a differentiated and specific manner, has been repeatedly associated with well-being. However, it is unclear exactly what type of differentiation is most strongly related to well-being: the ability to make fine-grained distinctions between emotions that are relatively closely related, the ability to make larger distinctions between very distinct emotions, or the combination of both. To determine which type of differentiation is most predictive of well-being, we performed a comprehensive (...) meta-analysis across six datasets. We examined the correlations between these three types of differentiation and several indicators of well-being. Results showed that individuals differentiated most between very distinct emotions and least between more related emotions, and that an index computed across emotions from both the same and di... (shrink)

Yasemin J. Erden, Hannah M. Altorf ABSTRACT: In this paper we connect diversity with being on the margins of philosophy. We do this by reflecting on the programme that we, as diverse philosophers, designed and taught in a small university. Recently, the programme was closed. We examine some of the circumstances for the closure, in ….

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)

Moral and ethical agreements require sufficiently shared values, or at least some common ground. We might think of this in terms of a shared ‘form of life’, ‘lebensform’, as Wittgenstein describes it in his Philosophical Investigations. Yet it is not clear what will be sufficient, nor how to bridge gaps when disagreement occurs, for instance on whether it is ever right to lie. Ethical and moral theories offer some guidance, but there is no guide for which theory one ought to (...) follow. Whether you favour eudaimonist (flourishing, well-being), deontological (duty), or utilitarian (consequentialist) principles, the selection of a philosophy says much about who you are (preferences, judgements, beliefs) and your context (social, political, cultural). More than this it can indicate certain psychological and personal dispositions, whether defined as brain states, mental states, or personalities. In this article I outline some arguments for why ethics might need a philosophy of mind, and why this poses problems for ethical and moral theory building. (shrink)

Toplumsal sözleşme teorisi, bir toplumdaki sosyal ve siyasi etkileşimleri yöneten ilkeleri anlamayı amaçlayan kapsamlı bir akademik araştırmaların konusu olmuştur. Bu bağlamda, Antik Yunanda Sofistler, bireysel davranışlara ve toplumsal uyuma rehberlik eden ilkeleri tanımlayan bir toplumsal sözleşme çerçevesi geliştirmede önemli rol oynamışlardır. Protagoras, Gorgias, Prodikos, Antiphon, Hippias ve Isokrates gibi ünlü Sofistlerin toplumsal yaşama ve toplum sözleşmesine farklı noktalardan katkılarını inceleyen bu çalışma, Antik Yunan'da, Sofistlerin toplumsal sözleşmesinin derinlemesine bir analizini sunmayı amaçlamaktadır. Çalışmada, Sofistler tarafından ortaya atılan ve ahlaki değerlerin öznel (...) olduğunu, bireyler ve kültürler arasında farklılık gösterdiğini öne süren ahlaki görecelilik kavramı incelenecektir. Protagoras'ın öğretilerini araştırarak ve ünlü “İnsan her şeyin ölçüsüdür” ifadesi incelenerek; ahlaki göreceliliğin toplum sözleşmesi çerçevesindeki sonuçları analiz edilecektir. (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)

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)

Alaaddin Yanardağ and İlyas Altuner, _Social Philosophy Writings__: Family and Society [Sosyal Felsefe Yazıları: Aile __ve Toplum]_ (İstanbul: Kitap Dünyası, 2023), 124 pp.

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)

This study aims to introduce the book "Religious Education and Ethics (Traces of Past Religious Education in Today's Religious Attitudes)." The book was written in Turkish in 2022 by Nobel Academic Publishing and consists of 216 pages. The book focuses on the impact of an education in religion that lacks ethical principles on individuals' religious lives and aims to present how individuals would play a role in their religious lives with education based on ethical principles, drawing attention to these topics.This (...) book is divided into seven chapters, presented in the following order: the first chapter provides "A Brief Overview of Religious Education History in Turkey," the second chapter covers "Ethics," the third chapter discusses "Religious Education and Professional Ethics," the fourth chapter explores "The Influence of the Manner, Attitude, and Behavior of Religious Educators in Islamic Tradition and the Personal Competency Elements in Religious Education from an Ethical Perspective," the fifth chapter delves into "An Investigation on Ethical and Unethical Behaviors in the Traces of Past Religious Education," the sixth chapter looks at "Professional Ethics in Religious Education from a Narrative Stories Perspective," and the seventh and final chapter evaluates "Unethical Behaviors of Religious Educators in the Process of Religious Education from a Normative Ethical Perspective." This book also includes a qualitative research that was shaped with the participation of students studying at Siirt University's Faculty of Theology. The mentioned research is based on events and phenomena that occurred during the religious education process. The author's effort to construct professional ethics in religious education based on the findings of this research is noteworthy. (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)

In 1950 Alan Turing asked whether machines could think. This question has been vigorously debated since, and its relevance for machine intelligence, or even agency, continues to provoke interdisciplinary debate. In fact, Turing’s next step in his paper is to ask a far more nuanced question about imitation, which, we suggest, assumes a number of connections between intelligence, agency and the possibility of imitation. This paper will offer three key arguments against these assumptions, and in so doing make the following (...) claims: (1) that intelligence is not a guarantee of personhood or agency, (2) that Turing’s claims for imitation neither resolve the issue of intelligence, nor of agency, and that (3) recognition between agents (or recognition of agency) centres on the interpersonal relationship between agents, which in turn centres on the possibility for communication with a shared language. Our paper does not seek to argue either for or against the possibility of machine thought. Instead we seek to question whether any such processing would be recognized (by other agents) as thought or agency, and what this recognition might involve. (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)

In this article, I offer a politico-philosophical perspective to reassess the much-contested role of truth in politics to put forth a principle of political action that will make sense of a “right to unmanipulated factual information,” which Hannah Arendt understands as crucial for establishing freedom of opinion. In developing a principle of epistemic responsibility, I will show that “factual truth” plays a key role in Arendt’s account of political action and provides a normative order that can extricate her account from (...) charges of immoralism. The article will be divided into three sections: section 1 deals with the distinction between rational truths and factual truths, and the question of their validity, section 2 deals with what a principle of political action is, and lastly, section 3 proposes a principle of “epistemic responsibility” that becomes action-guiding in the political sphere, in order to shed new light on the 2013 Gezi Park protest, one of the recent democratic uprisings of our century. (shrink)

Development Agencies established with the Law on the Establishment, Coordination and Duties of Development Agencies No. 5449 dated 08.02.2006 on the condition that the pre-accession financial assistance program can be utilized in the 2003 European Union Accession Partnership Certificate, were obliged to increase the regional and rural development capacity of the region and to provide support to the projects in this context. The aim of this study is to show how and in what way Development Agencies contribute to rural development. (...) In order to make this assessment available from the current 26 Development Agencies in Turkey; West Mediterranean Development Agency (BAKA), Eastern Anatolia Development Agency (DOĞAKA), Eastern Black Sea Development Agency (PJC), the South Aegean Development Agency (REER), the Silk Road Development Agency (ICA), KARACADAĞ and Trakya Development Agency (TRAKYAKA)'s activity reports and regional plans for 2016 were scanned and interviews were conducted with experts. (shrink)

COVID-19 is a new type of coronavirus that has spread all over the world and has caused a global epidemic that affected all parts of society. Healthcare professionals that are involved in the diagnosis, treatment, and care of patients diagnosed with coronavirus have been under a heavy burden both physically and psychologically during the fight against this disease. Articles published on protecting the mental health of healthcare professionals during the epidemic have stated that healthcare professionals should be supported to prevent (...) the negative effects of the epidemic on them. This new situation requires developing appropriate strategies for coping with the COVID-19 pandemic, due to the given heavy burden by healthcare professionals. Therefore, the determination of effective approaches for the protection of mental health of healthcare professionals and increasing their protective factors, such as psychological resilience, has got great importance. Positive religious coping contents can be seen among the protective factors that affect the psychological resilience of healthcare professionals. Positive religious coping behaviors, such as refuge in Allah, praying, and reading Qur'an, not only provides a spiritual strength against the troubles of life but also provides a sense of control, peace, and security. This research aims to examine the relationship between religious coping and psychological resilience in healthcare professionals during the COVID-19 pandemic. Ethical approval for this research was obtained from Atatürk University Social and Human Science Ethics Committee (12.04.2021 dated and 88656144-000.E.2100103436 numbered). Descriptive research and correlational methods were used in the study. The population of the research consists of personnel working in health facilities operating throughout the country. The sample consists of doctors, nurses, pharmacists, midwives, and other health workers working in these health institutions. The Snowball sampling method was used in this study. For this aim, a Google Forms was established and 293 health workers in more than 40 provinces have filled this form. Personal Information Form, Religious Coping Scale, and Brief Psychological Resilience Scale were used as data collection tools. These data collection tools were used to determine whether positive and negative religious coping and psychological resilience differs according to gender and age. In addition to the above-mentioned aim, the relationship between positive and negative religious coping and resilience was examined in this study. T-test and ANOVA were applied in the analysis of demographic variables. Correlation and regression analysis were used to test the relationship between the variables. Findings obtained from this study have revealed that the levels of religious coping and psychological resilience of healthcare professionals differ according to their demographic characteristics. Results have shown that while there is no significant difference between women and men in terms of using positive religious coping methods, men use negative religious coping methods more frequently than women. Results have also revealed that positive coping methods are used more frequently as age increases and psychological resilience increased with age. Correlation analysis has shown that there is a significant relationship between positive religious coping and psychological resilience. Results of regression analysis have shown that positive religious coping is a significant predictor of psychological resilience. This result shows that positive religious coping is an important variable that affects psychological resilience. Results have suggested that there is a need to develop a program with religious/spiritual content that can help healthcare professionals to overcome this difficult process more easily by increasing their psychological resilience. Results obtained from this study may not only contribute to other rehabilitative studies that can be carried out for healthcare professionals during and after the pandemic but also provide scientific data for possible academic studies on this subject. (shrink)

This volume of Eurasian Studies in Business and Economics includes selected papers from the 24th Eurasia Business and Economics Society (EBES) Conference, held in Bangkok. The theoretical and empirical papers gathered here cover diverse areas of business and management from different geographic regions; yet the main focus is on the latest findings on evolving marketing methods, analytics, communication standards, and their effects on customer value and engagement. The volume also includes related studies that analyze sustainable consumer behavior, and business strategy-related (...) topics such as cross-border restructuring, quality management standards, and the internationalization of SMEs. (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)

Creativity has a special role in enabling humans to develop beyond the fulfilment of simple primary functions. This factor is significant for Artificial Intelligence (AI) developers who take replication to be the primary goal, since moves toward creating autonomous artificial-beings beg questions about their potential for creativity. Using Wittgenstein’s remarks on rule-following and language-games, I argue that although some AI programs appear creative, to call these programmed acts creative in our terms is to misunderstand the use of this word in (...) language. I conclude that replication is not the best way forward for AI development in matters of creativity. (shrink)

ABSTRACTIs the brain a digital computer? What about your own brain? This article will examine these questions, some possible answers, and what persistent disagreement on the topic might indicate. Along the way we explore the metaphor at the heart of the question and assess how observer relativity features in it. We also reflect on the role of models in scientific endeavour. By the end you should have a sense of why the question matters, what some answers to it might be, (...) and why your preferred answer is highly pertinent to any discussion. (shrink)

In a remark written sometime between 1933 and 1943, Wittgenstein suggests that philosophy ought really to be written as one “writes a poem.” Around this time he also talks of simile as the “best thing” in philosophy. In this paper I consider what it would mean to take such claims seriously. Through examining newly discovered material from the Skinner manuscripts, I offer an analysis of Wittgenstein's approach to literary techniques and see how this impacts on his conception of philosophy.

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)

Gesture and speech are tightly linked and form a single system in typical development. In this review, we ask whether and how the role of gesture and relations between speech and gesture vary in atypical development by focusing on two groups of children: those with peri- or prenatal unilateral brain injury (children with BI) and preterm born (PT) children. We describe the gestures of children with BI and PT children and the relations between gesture and speech, as well as highlight (...) various cognitive and motor antecedents of the speech-gesture link observed in these populations. We then examine possible factors contributing to the variability in gesture production of these atypically developing children. Last, we discuss the potential role of seeing others’ gestures, particularly those of parents, in mediating the predictive relationships between early gestures and upcoming changes in speech. We end the review by charting new areas for future research that will help us better understand the robust roles of gestures for typical and atypically-developing child populations. (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)

Social values are the basic cultural codes that determine the view of individuals to the world and can change with the effect of some developments. The concept of generation, which is one of the analytical tools used by social sciences to understand and explain the change in question, is used to express the clusters of people who were born in certain time periods. In this context, the Z generation, which is used to indicate those who were born after 2000, presents (...) a unique structure unlike any previous generation in terms of its values and characteristics. On the other hand, the transhumanism movement, which developed and became widespread in almost the same historical period as the Z generation, is one of the most important social movements of the 21st century. This movement, which aims to transform/develop human nature especially through gene technology, robotics and some medical applications and has a secular character, is gradually increasing its influence thanks on the techno-scientific revolutions experienced in the period. Today, with the increasingly radical globalization process, the individuals of the Z generation are directly or indirectly affected by the secular values adopted by the movement in question. This effect brings with it the questioning of some traditional and religious values adopted by the previous generations. In addition, the pragmatic and hedonist philosophy of life of the new generation of young people pave the way for the blurring of some boundaries sharply determined by traditions, especially gender roles. Our study focuses on the overlaps between the values spread by the transhumanist movement and the value tendencies of the Z generation. It is observed that some values such as individuality, critical thinking and open-mindedness, an inquiring approach to assumptions and beliefs, pragmatism, and opposition to all kinds of racism and gender discrimination, which transhumanism adopts, have reflections on the Z generation as well. The aim of our study is to try to understand the changing value tendencies of the Z generation from the perspective of transhumanism and to provide a theoretical ground on the subject. (shrink)

Doğuş evresini Muhammed Huseyn Heykel’in kırsal yaşam temalı Zeyneb adındaki romanıyla tamamlayan Arap romanı, tarih temalı Necib Mahfûz’un romanlarıyla önemli bir merhale katetmiştir. Birçok farklı temayla kaleme alındığı görülen Arap romanının önemli bir temayı eksik bıraktığı görülmüştür. Eksik bırakılan söz konusu tema ise çöl izleği olmuştur. Bu eksiği çok iyi fark eden İbrahim el-Kûnî ise kollarını sıvayıp bu manada onlarca roman kaleme almıştır. Çöl temalı birçok romanında çölün zannedildiği gibi ıssız, çorak ve izole edilmiş verimsiz bir coğrafya olmadığını aksine çölün (...) temiz havasıyla, vefalı insanıyla ve sakin ortamıyla müthiş bir coğrafya olduğunu anlatmıştır. Okurları çöl temalı romanlarla tanıştıran Kûnî, söz konusu romanlarında insanın çöl ve doğa ile ilişkisinde hayatın anlamına ve varlığın özüne inmeye çalışmıştır. Çöl temalı yazdığı onlarca romanı sebebiyle çöl romancısı olarak isimlendirilen Kûnî, on iki yaşında Arapçayı öğrenmesine rağmen Arapça yazdığı romanlarında müthiş mitolojik ve felsefi bir dil kullanmıştır. Söz konusu dili hikâye, edebiyat araştırmaları, eleştiri, dil, tarih ve siyaset ile ilgili eserlerinde de kullanan Kûnî, bu anlamda önemli bir kültürel mirası geride bırakmıştır. (shrink)

Is philosophy the pursuit of knowledge, as first year students with a dictionary sometimes write? With an aim to inspire and encourage philosophical inquiry, offering an invitation to participate in a process of discovery? Or are philosophers charged with teaching the history of such pursuits – who argued, proved, disproved what? On the first account, philosophy is a subject that resists information-transmission, and requires exploration, creativity, discussion and dialogue. On the second, teaching centres on information-transmission, etching old ideas into the (...) minds of budding scholars, in short time slots. Though there need not be a division, there is a need to recognise where approaches differ. In this way, we can ensure sufficient time and space for the sometimes unquantifiable: imaginative, creative pursuits in philosophy, with space for independent, original thinking. This paper explores these ideas alongside approaches to teaching, and offers a paradigm for incorporating dialogue in the learning an... (shrink)

This article centres on two distinct but intersecting questions: does it matter if we cannot definitively answer the question ‘what is philosophy?’ and do philosophers exhibit bias? The article will answer ‘yes’ to both questions for the following reasons. First because the uncertainty has allowed some answers to dominate. Second, because the answers necessarily demonstrate biases, and these have led to a lack of diversity in the discipline. Following this, the article will consider why philosophers have been slow or reluctant (...) to accept that bias plays a role in what we do. This lack of recognition has, I suggest, limited opportunity for diverse approaches, methods, and standpoints to flourish. The discipline has suffered as a result, and so too have diverse philosophers. Many fields in science, technology, engineering and mathematics meanwhile have sought to tackle the lack of diversity head on, and philosophers would do well to heed their examples. (shrink)