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

This study examines the relationship between teachers' beliefs and their practices at Key Stage 2 (ages 7-11) in relation to the use of questioning. Data were collected from interviewing and observing Key Stage 2 teachers at four schools in the West of England. A Straussian approach to grounded theory is followed broadly in order to analyse the data. In contrast to the findings of previous studies, which suggested a mismatch between teachers' beliefs and practices in that teachers, in certain respects, (...) do less than they claim, the research revealed that teachers use a variety of skills during their teaching that they may not always be aware of. It is also argued that teachers do not share researchers' language to express the way they teach. (shrink)

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

Many studies have been done in non-Western academia that raise the issue of indigenousness, holding that it should be taken into consideration as an important element in explaining human behaviour. It is within this context that one can regard the studies and discussions on the notion of Islamic psychology. An investigation into the literature on Islamic psychology shows that although a good number of studies on the subject have been done, sufficient attention has not been paid to its epistemological foundations, (...) e.g., its nature, origin, and scope. With regard to Islamic psychology, this study is intended to analyse the relationship between science and religion, the borders of religion and science, and the possibility of Islamic psychology as a nascent social discipline. (shrink)

“Sıkıcı kabul edilen ciddi iş yahut etkinliklere eğlenceli addedilen ciddiyetsiz oyun öğeleri bulaştırarak, söz konusu iş yahut etkinliklere yönelik şevki artırmaya, onlardan daha fazla verim almaya çalışmanın genel adı” olarak tarif edilebilecek olan oyunlaştırma, dâhilî oyunlaştırma, haricî oyunlaştırma, davranış değişikliği yaratmayı hedefleyen oyunlaştırma olmak üzere üçe ayırılabilir. Bunların arasında dâhilî oyunlaştırma, oyunlaştırılmış iş yerlerinde çalışanların çalışma şevk ve iş tatminini, dolayısıyla verimliliği artırmakla; haricî oyunlaştırma şirket veya kurumlar için hedef kitlenin müşteri memnuniyetini ve/veya marka sadakatini artırmakla; davranış değişikliği yaratmayı hedefleyen (...) oyunlaştırma ise özellikle eğitim ve sağlıkta kullanıcı katılımını, dolayısıyla başarıyı artırmakla övülür. Ne ki, oyunlaştırma, oyun fikriyle uyuşmadığı yahut onu tahrip ettiği; kapitalizmin beraberinde getirdiği sömürüyü artırıp yabancılaşmayı derinleştirirken sömürünün veya yabancılaşmanın bilincine varılmasını engellediği, bu bakımdan ideolojik bir aygıt olduğu; bedenin bir algoritmaya taşınmasına ve gözetime aracılık ederek kontrolü kolaylaştırdığı, kısaca biyopolitik bir araç olduğu gerekçeleriyle eleştirilir. Oyunlaştırmaya Kant etiği açısından bakmak da dikkate değer sonuçlar ortaya koyabilir. Nitekim Kant için bir eylemi ahlâkî yahut iyi yapan, ilgili davranışın olumlu sonuçlarından ziyade, iyi niyettir ve iyi niyet de yalnızca ödeve uygun olmakla kalmayan, aynı zamanda ödevden dolayı yapılanda bulunur. Oyunlaştırma ise, her ne kadar kişileri ödeve uygun eylemeye yaklaştırsa da ödev dışı bir teşvik mekanizması olarak, onları ödevden dolayı eylemekten, yani ahlâki olandan, basitçe iyiden uzaklaştırır. (shrink)

The principles offered by beliefs affect the thinking styles of individuals. Although it has been argued in recent studies that believers and non-believers have different thinking styles, there are few studies examining the relationship between belief and cognitive styles in Muslim groups. In this study, the relationships between intrinsic religious motivation and "critical thinking", which is one of the most desired thinking skills today, and " dichotomous thinking", which can be expressed as black-and-white thinking and primarily associated with negative structures, (...) were examined. The study was carried out with 395 university students, and the data was obtained by a socio-demographic information form, the Intrinsic Religious Motivation Scale, the Critical Thinking Disposition Scale, and the Dichotomous Thinking Scale. Findings suggested a positive significant relationship between intrinsic religious motivation and critical thinking and dichotomous thinking, and a positive significant relationship between critical thinking and dichotomous thinking. Regarding the relationship between dichotomous thinking and critical thinking, intrinsic religious motivation had a mediating role. The Islamic faith often invites reasoning and thinking and affirms this way of thinking; at the same time, it offers various conceptual tools for dichotomous thinking with discourses such as heaven-hell, good-evil, dark-light, and faith-denial. Although critical thinking and dichotomous thinking are seen as opposite constructs, the findings have been interpreted as the Islamic belief supporting both critical thinking and dichotomous thinking at the same time, thus reducing the rigidity of dichotomous thinking. The findings were discussed in the light of the relevant literature, and suggestions were made for further research. (shrink)

In der aktuellen Diskussion werden die Begriffe "Vernunft" und "Rationalität" in Frage gestellt. Mit der "Rationalität" einer Handlung, einer Haltung oder einer Organisation bezeichnet man im Allgemeinen den Erfolg bei der Verwirklichung eines bestimmten Zweckes. Die "instrumentale Rationalität" als Grundlage einer Ethik, für die das Nachdenken über den Wert der Zwecke ohne Belang ist, wurde seit jeher heftig kritisiert. Kant verwendet das Wort "rational" in Bezug auf die Bestimmungsgründe des Willens. Nach Kant sind die Bestimmungsgründe des Willens entweder „subjektiv und (...) empirisch" oder „objektiv und rational". Wenn der Wille "rational" bestimmt wird, so hat dies zur Folge, dass die Personen andere Personen nicht nur als Mittel, sondern auch als Zweck behandeln. Also in der Kantische Ethik weist das Wort "rational" auf ein Wesen hin, das selbst ein Zweck ist und deshalb als solcher behandelt werden soll. Schließlich bedeutet in der Kantischen Ethik das Wort "rational" eine "Rationalität" der Zwecke. (shrink)

In [5] Phillips proved that one can obtain the additive group of any nonstandard model *ℤ of the ring ℤ of integers by using a linear mod 1 function h : F ℚ, where F is the α-dimensional vector space over ℚ when α is the cardinality of *ℤ. In this connection it arises the question whether there are linear mod 1 functions which are neither addition nor quasi-linear. We prove that this is the case.

The vast majority of Islamic scholars have claimed that the miraculousness of the Quran stems from its own structure; its fluency, eloquence and verse characteristics. They have also regarded the science of rhetoric as the basic tool for revealing the literary superiority of the Quran and understanding it properly. The objective of this research is to determine the views of the students of theology and sharia faculties on the rhetoric course and present them comparatively. To understand how rhetoric is taught (...) in different cultural and educational contexts, how it is perceived by students, and how the course contributes to their academic and personal development matters in terms of improving the rhetoric course. The method used in the study is qualitative research and the study was conducted in the phenomenological design. The study group of the research consists of the students studying at Cumhuriyet University Faculty of Theology, Batman University Faculty of Islamic Sciences and The University of Jordan- School of Sharia. The data were collected from the students selected by criterion sampling method using a semi-structured interview form in the second semester of the 2023-2024 academic year. The main criterion used was that the participants' native language was not Arabic and that they were taking a rhetoric course. Descriptive analysis technique was used to analyze the collected data. At the end of the research, it was concluded that the rhetoric course was important for the fields of the students at theology and sharia faculties. The vast majority of the students of faculty of theology stated that the rhetoric course contributed to the improvement of their Arabic, and a significant portion of them stated that the course was an important tool in understanding the Quran, other religious texts, and Arabic literature. Almost all of the students of the faculty of sharia stated that the course contributed to the understanding of the Quran in general, especially its literary i‘jâz. It was also concluded that a significant portion of both student groups had difficulty in the rhetoric course. According to the students of the faculty of theology, the most important issue that makes rhetoric difficult is their weak Arabic background, while according to the Sharia faculty students, it is their first encounter with rhetoric topics. The results reveal that the rhetoric course is effective in understanding the Quran and other religious texts and in developing students' thinking and expression skills, but the content and teaching method of the course needs to be updated. Within the framework of the findings and results of the research, it is suggested that the content of the rhetoric course should be organized in a way to center the literary aspect of the Qur'an in accordance with the theology program and more participatory teaching methods should be used. (shrink)

This chapter aims to discuss critically the changing values in higher education within the context of culturally, ethnically and religiously plural modern European societies with a special focus on the case of emerging European Islamic higher education institutions. The inquiry argues for the need to rethink the core values in Islamic and western liberal, secular higher education in order to facilitate a new creative engagement between these two distinctive perspectives on higher education that share an intertwined intellectual legacy. The focus (...) of the study is framed by the following questions: Do central educational values of Islam and western secular higher education remain in conflict? To what extent can a critical dialogue of convergence be facilitated between the educational/pedagogic cultures of Islamic and western higher education? Why should such a critical engagement be based on a shared relational ethics of respecting the dignity of difference and recognition of mutual interdependence? The study adopts a phenomenology- infomed critical, comparative analysis method while exploring the topic within its historical and contempoaray dimensiosns. The original contribution of the inquiry lies in its reflective engagement with the Islamic and western values of higher education and developing a distinctive conceptual framework to facilitate a new pedagogic dialogue among the communities of learners and teachers coming from these educational cultures who increasingly share the same social space. After presenting the aims and context of the inquiry, a brief historical account of Islamic and western values of higher education will be provided. This will be followed by discussing the arguments supporting the incompatibility of Islamic and western values of education. The incompatibility thesis will be deconstructed by critically examining its logic of binary literalism. By drawing on the evidence suggesting presence of a shared reflective, critical educational heritage between Islam and the West, the chapter argues for the need to revive these forgotten traditions of pedagogic curiosity and critical openness to inspire a new cross-pollinating dialogue capable of acknowledging the dignity of being different and recognizing the reality of sharing an interdependent world. (shrink)

This study examined the validity and reliability of a Turkish version of the Modified Moral Sensitivity Questionnaire for Student Nurses. After obtaining permission to adapt the MMSQSN into Turkish, the translation/back-translation method was used with expert opinions to determine content validity. Factor analysis was conducted to examine the construct validity and test–retest was performed on the questionnaire to determine reliability. Cronbach’s alpha coefficients were calculated to assess for internal consistency. Participants included 272 baccalaureate degree student nurses who took ethics lessons (...) prior to their clinical internship. The factor analysis revealed that even though the factor structure in the original scale was the same, relevant items were categorized with similar components, and factor loads were sufficient. The correlation coefficient in the analyses of test–retest scores was.66 for the total scale and the Cronbach’s alpha was.73 for the total scale. The translated MMSQSN is a valid and reliable measure of ethical sensitivity in student nurses in Turkey. (shrink)

Klasik kültürlerde bedenin anatomik açıdan incelenmesine izin verilmediği için hekimlerin beden hakkındaki bilgi ve tecrübeleri oldukça sınırlı kalmıştır. Teşrih yasağının kalkması ve Descartes’ın bedene yeniden dikkat çekmesi onun incelenmesi bakımından oldukça kritiktir. Dahası, bilim ve tekniğin ilerlemesiyle birlikte tıbbın ve tıbbî aletlerin gelişme kaydetmesi, bedenin daha yakından ve daha detaylı bir biçimde incelenmesine imkan vermiştir. Klasik dönemde ruh felsefeye konu olurken, daha sonra beden de felsefenin ilgi alanına girmiştir. Modern tıpta ise, beden salt bir olgu ve mekanik bir sistem olarak (...) kendini ele vermiş, tıp bilimine konu olan beden ve hastanın tecrübe ettiği beden şeklinde bir ikilem ortaya çıkmıştır. Böylece beden klinik tıpta önemli bir soruna dönüşmüştür. Makalenin temel konusu, bedeni tıbbî ve felsefî açıdan ele almaktır. Amacı ise, bu sorular ve sorunların gerisinde yer alan temel kaygı ve düşüncelere geri gitmek, bedeni tıbbî ve felsefî boyutlarıyla birlikte analiz etmek, tartışmak ve klinik tıbbın beden anlayışını sorgulamaktır. Böylece bu çalışma, modern dönemde bedenin tıpta nasıl soruna dönüştüğü, onu sorun haline getiren düşüncelerin ne olduğu ve bu düşüncelerle nasıl yüzleşmemiz gerektiği gibi birbirine bağlı sorulara odaklanmaktadır. Ayrıca bu çalışmada şöyle bir sonuca ulaşmayı hedefliyoruz: Beden, pozitivizm, dualizm ve klinik tıbbın öngördüğü gibi ‘kendinde şey’ olarak kalmayan, daima kendi varlığının toplamını aşan ve kendi dışına taşan bir gerçekliktir. (shrink)

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

The concepts of “Islamic Fundamentalism” and “Islamic Terrorism” are the usual suspects in the present political reality and discourse. After the tragic events in New York, Madrid, Istanbul, and London, one has every reason to think that Islam is somehow a part of the problem. But in terms of the issues that we currently face, we must be careful to distinguish between understanding and the creation of scapegoats. There is no doubt that a terrorist act is unjustifiable, and it must (...) be categorically condemned in every situation. We must resolutely fight against any claim to the contrary. Even so, the…. (shrink)

This study investigates to what extent Turkish formal complaint letters followed the ‘Problem-Solution Pattern’, and on how the writers expressed their wishes when they explained their problem and asked the authorities to amend a mistake. The study is based on a corpus of 134 Turkish complaint letters. It draws upon Flowerdew’s approach to the problem-solution pattern and the role of clause relations in this text pattern. Results showed that age-old Turkish rhetorical norms led writers’ choice of lexico-grammatical patterns in reflecting (...) politeness in order to maintain their own and the recipients’ faces. The speech acts in the ‘Problem and Solution’ parts below were hedged and impersonalized. The Turkish traditional rhetorical formula that was used in the request does not explicitly ask the reader to do something; in this way, the writers attempt to protect both their own face and that of the reader. (shrink)

In this paper, we propose some transfor mations based on the centroid points between single valued neutrosophic numbers. We introduce these trans formations according to truth, indeterminacy and falsity value of single valued neutrosophic numbers. We propose a new similarity measure based on falsity value between single valued neutrosophic sets. Then we prove some properties on new similarity measure based on falsity value between falsity value between single valued neutrosophic sets. Furthermore, we propose similarity measure based on falsity value between (...) single valued neutrosophic sets based on the centroid points of transformed single valued neutrosophic numbers. We also apply the proposed similarity measure between single valued neutrosophic sets to deal with pattern recognition problems. (shrink)

Analogy-making is finding analogies between different situations. In this paper, we provide a new model of computational analogy-making which uses Situation Theory as its formal background. Situation Theory is a semantic and logical theory which provides a naturalistic way to represent relations in situations. The system described in this paper is aimed at solving analogy problems made by basic geometric figures in a chessboard-like environment.

The purpose of this study is to look at femicide from a different perspective, even though it may seem unrelated at first. Accordingly, it investigated the existence of a link between foreign exchange, which was a major cause of the crises and unemployment, and femicide, which was the outcome of violence against women other than murder. The data were acquired from the We Will Stop Femicide Platform and the Central Bank of the Republic of Turkey in light of the study’s (...) goal. According to the findings of the investigation, there is a long-term cointegrating association between the foreign exchange rate and femicide in Turkey. After 22.6 days, the deviation induced by a 1% change in the currency rate could be balanced. This study is notable for approaching femicide from a hitherto overlooked economic perspective, as well as demonstrating that exchange rate changes are “vital” in terms of non-economic reality and public health. (shrink)

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

In this paper, we study the relationship between Economic Policy Uncertainty (EPU) and carbon dioxide (CO 2 ) emissions. Using an extensive dataset from 23 countries consisting of 6800 firm-year observations, we provide strong evidence that EPU increases firms’ CO 2 emissions. Our main inference is robust when using alternative measures of CO 2 emissions and EPU, alternative econometric specifications and samples, and several approaches to control for possible endogeneity. In a set of additional analyses, we first show that a (...) board’s characteristics (i.e., board gender diversity and board independence) significantly moderate the studied relationship. Second, cross-country characteristics (i.e., government effectiveness, control of corruption, and democracy) seem important in the relationship between EPU and CO 2 emissions. Our findings significantly contribute to the debate on firms’ ethical responsibility in managing climate change and CO 2 emissions. (shrink)

Düşünmek, insan hayatının vazgeçilmez unsurlarından biridir. Eleştirel düşünme ise insanın zihnini hatadan koruyarak doğru ve tutarlı düşünmesini sağlamaktadır. Ancak bu düşünme şekli doğuştan getirilmeyip eğitimle geliştirilmektedir. Disiplinli düşünmeyi öğrenen insan gerek bireysel hayatında gerek çevresinde gerekse profesyonel hayatta daha başarılı bir yol izleyecektir. Bu eser de eleştirel düşünmeye bir giriş niteliğinde olmakla beraber alana dair okumalara yeni başlayanlar için önemli bir ilk adım niteliğindedir.

Aiming to raise a human being in line with Allah's will, the sufi people applied to the Qur’an at every stage and gave it the necessary value. In order to benefit from the Qur'an much more, they did not neglect to explain it in line with their own perspectives and experiences, and they wrote many valuable isharī tafsir. In this context, they evaluated some practices and manners of sufism on the axis of the Qur'an and interpreted the relevant verses in (...) this direction. Parables, orders and prohibitions, advices, especially anecdotes, constituted the starting point of the practices in question. One of them is known as the Moses-Khidr story. These are the verses in the chapter of al-Kahf in which the journey of Moses in order to learn knowledge from Khidr and the events that happened to him are told. Within the framework of sufi etiquette, this story inspired the sufis. They tend to read and understand the anecdote in terms of sufi etiquette. We believe that it is a healthier approach to read this tendency as an effort to carry outnoble as much as possible, rather than evaluating it as forcing meanings from the verses. (shrink)