Since the 1970s, the concepts of “lifeworld” and “everyday life” have been part of the discourse of social pedagogy and social and educational work in general. Xavier Úcar's objective in this article is to generate and communicate socio-pedagogical knowledge that helps social pedagogues to build socio-educational relationships that are more effective, more sustainable, more satisfactory, and ultimately richer in terms of both experiences and learning for participants. A conceptually oriented, nonsystematic analysis procedure was used to conduct this research. The procedure (...) involved an in-depth investigation of documents that focus on the two target areas of this study: (1) social pedagogy, and (2) lifeworld and everyday life. The results describe the theoretical background of lifeworld and everyday life, discuss the development of the perspective of “lifeworld orientation” within the framework of social pedagogy in Germany, and analyze how everyday life is understood through actions undertaken by social pedagogues. These results provide ideas for mapping the essential dimensions of everyday life from the perspective of social pedagogy. (shrink)

Despite the recent increase in interest in philosophy about ignorance, little attention has been paid to the question of what makes it possible for a being to become aware of their own ignorance. In this paper, I try to provide such an account by arguing that, for a being to become aware of their own ignorance, they must have the mental capacity to represent something as being unknown to them. For normal adult humans who have mastered a language, mental representation (...) of an unknown is enabled by forming linguistic expressions whose content is grasped, but whose referent is unknown. I provide a neo-Fregean, a neo-Russellian, and then a unified account of this. On that basis, I then argue further that the content of ignorance can always be captured by a question. I then distinguish between propositional ignorance and non-propositional ignorance and argue that propositional ignorance attributions can be of three types, that-ignorance, whether-ignorance, and fact-ignorance. I conclude by arguing that the acquisition of truths, even when it yields knowledge that is certain, does not always eliminate one’s ignorance and that there is a degree of ignorance in almost everything we claim to know. (shrink)

It is expected that the determining role of values, which are accepted as the main reference point in guiding their behaviors, in real life will also be effective on social media posts. However, with the increase and diversification of the opportunities offered by social media to its users, the perception of privacy, which is one of the important values in society, is subject to change and privacy is disclosed based on personal consent. Although there are studies in the literature on (...) the negative effects of increasing social media use on the perception of privacy, there is no study that examines the issue from the perspective of Religious Culture and Ethics Knowledge (RCEK) teachers within the framework of values education. In this study, whether and in what direction the determining role of values in life has changed with the widespread use of social media is examined based on the views of RCEK teachers in the example of privacy value. The aim of the study is to examine the views of RCEK teachers on privacy and the transformation of privacy in the context of social media posts. In this direction; it is aimed to determine the privacy perceptions of RCEK teachers in terms of the definition of privacy, situations that are considered private, social media posts that violate privacy and the criteria that should be in these posts, and to examine their views on what kind of education can be given to students about social media and privacy. The research was designed according to the phenomenology design in qualitative research method. The study group of the research consists of 19 RCEK teachers working in various provinces. The data were collected through semi-structured interviews and analyzed by dividing them into themes, categories and codes by content analysis method. As a result of the research, it was concluded that privacy is violated through social media posts, and the perception of privacy has changed depending on many factors related to social media. It was revealed that today's sharing culture negatively affects the perception of privacy. It is thought that the results of the research have important implications for researchers, teachers, parents and authorities.In this study, whether and in what direction the determining role of values in life has changed with the widespread use of social media is examined based on the views of Religious Culture and Ethics Knowledce teachers in the example of privacy value. The aim of the study is to examine the views of Religious Culture and Ethics Knowledge teachers on privacy and its transformation in the context of social media posts. Based on this purpose; it is aimed to determine the privacy perceptions of RCEK teachers in terms of the definition of privacy, situations that are considered private, social media posts that violate privacy and the criteria that should be in these posts, and to examine and reveal their views on how students can be educated about social media and privacy. The research was designed according to the phenomenology design in qualitative research method. The study group of the research consists of 19 RCEK teachers working in various provinces. The data were collected through semi-structured interviews and analyzed by content analysis method by dividing into themes, categories and codes. As a result of the research, it was concluded that privacy is violated through social media posts, and the perception of privacy has changed depending on many factors related to social media. It was revealed that today's sharing culture negatively affects the perception of privacy. It is thought that the results of the research have important implications for researchers, teachers, parents and authorities. (shrink)

In this essay I argue that given Donnellan’s formulation of the attributive uses of definite descriptions, as well as Kripke’s [6] and Salmon’s [10] generalized accounts, most uses of definite descriptions that are taken to be attributive turn out not to be so. In building up to my main thesis, I first consider certain problematic cases of uses of definite descriptions that do not neatly fit into any category. I then argue that, in general, a complete definite description we use (...) is complex, in which there is an embedded singular term that is used referentially. From this I conclude that an attributive use of a definite description is an extremely rare linguistic phenomenon, much less frequent than what Donnellan, Kripke, and Salmon have presupposed; so much so that the standard examples given by Donnellan of the attributive use of definite descriptions do not qualify as attributive. (shrink)

Ülkemiz din eğitiminde insana bakış, teolojisini İslam’a, felsefesini ilerlemeci-hümanist çizgide olan modern eğitim anlayışına dayandıran yaklaşımlara göre şekillenmektedir. Dolayısıyla din eğitiminde insanın ontolojisinin teorik arka planını, İslam düşüncesi ile ilerlemeci-hümanist geleneğin insan tasavvuru oluşturmaktadır. İslam düşüncesinin temelinde varlık âleminin merkezine cüz’i iradesi oranında özgür ve sorumlu bir insan tasavvurunun yerleştirildiği görülmektedir. İlerlemeci-hümanist paradigma ekseninde yürütülen modern eğitim sisteminde ise insana bakış, onun ilgi, ihtiyaç ve deneyimlerini merkeze alarak, bireyin kendini tanımasını ve kendini gerçekleştirmesini temel amaç olarak görmek şeklindedir. Bu durumda (...) din eğitiminin insana bakışının eklektik bir ontolojiye dayandığı söylenebilir. İslam düşüncesinin ve günümüzün modern eğitim anlayışının insanı anlamaya, tanımaya ve eğitimi insanileştirmeye yönelik çabaları büyük bir bilgi birikimi olarak görülse de insanın kendi varlığına yönelik farkındalığı her iki yaklaşımın da eksik yönleri olarak karşımıza çıkmaktadır. Bu durumda din eğitiminde insanın varoluşuna yönelik farkındalığın nasıl sağlanacağı, temel kaynaklarının, referanslarının ve insana bakışın hangi zemin üzerinden inşa edileceği sorusu, din eğitiminin ontolojisi için temel bir problemdir. Araştırmanın amacı, din eğitiminde insanın ontolojisine bakışı, İslam düşüncesinin ve modern eğitim anlayışının eksik yönlerinden yola çıkarak ele almak ve bunu varoluşçuluğun temellerini atan Kierkegaard’ın somut insan anlayışına ulaştıran varoluş süreçleri temelinde şekillendirmeye çalışmaktır. Çalışmada kişinin birey olarak varoluşunun farkına varmasında din eğitiminin nasıl bir ışık tutacağının cevabı da aranmaya çalışılmıştır. Çalışmanın sonucunda din eğitiminde insanın ontolojisini yatay ve bireysel düzeyde değil, dikey ve metafizik olanla ilişkili bir zemin üzerinden oluşturmak gerektiği görülmüştür. Din eğitiminde bunu gerçekleştirmek, bireyin aklını ve kalbini tatmin etmek, öğretilenlerin yaşamda bir karşılığının olmasını sağlamak, öznel ve içsel dindarlık anlayışını oluşturmakla mümkün olacaktır. (shrink)

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

The sense of shame is part of human nature. What, then, is the role and significance of such a particular sensation, one that causes mental anxiety in a sick person’s weakest and the most vulnerable state? We know from historical documents going back as far as ancient Greece and Egypt that respecting patient privacy should be regarded as a moral duty for physicians in charge of treatment. However much today’s healthcare may have changed compared to centuries past, we note that (...) patient privacy has not lost its importance. In the current healthcare system, digital recording of private information and images enables others, in principle, to access these personal data quite easily. While we cannot reject the advantages offered by modern medicine, we need to consider how to design a healthcare system that respects patient privacy. What should be the standards of privacy in emergency services where urgent decisions and interventions have to be made? How should we guarantee patient privacy during medical education? The chapters of this book approach questions like these from the perspectives of different disciplines. The writings illustrate the increasing complexity of patient privacy issues in modern healthcare systems, particularly the growing difficulty to protect confidential data. At the same time, we can observe that patients are becoming more aware of their rights and their sensitivity in this area has increased. In our opinion, an approach that requires us to choose between the two values –health and privacy – would be wrong. Therefore, the question we should focus on is: “what kind of healthcare system should be developed to ensure the greatest respect for humans’ natural right to privacy?” If we want to answer this question and find sustainable solutions for these problems, it is crucial to use a multidisciplinary approach. From this perspective, the present volume is a first contribution to be published in Turkey to pursue this aim, including articles offered from various disciplines. (shrink)

Scientific and technological improvements are accomplished only because of much research. The increase in the number of research studies causes a rise in ethical problems. Nursing research is no exception to this. The aim of this study is to identify and analyse ethical problems in nursing studies. This research is descriptive and partly analytical. It is retrospective in the sense that 169 Master of Science and 66 doctoral theses written between 1972 and 1998 in the Department of Nursing, Institute of (...) Health Sciences, Hacettepe University, Ankara, Turkey, were examined. The following ethical rules were used as criteria: that no harm should be caused to the subject; the subject was informed about the research topic; permission was obtained from the subject; and the privacy of the subject was maintained. The evaluation was carried out by distributing the theses among background variables and by employing nonparametric tests. The research associated with the theses was not harmful to the participants in 93.2%, while 6.8% were considered to have caused harm. In 72.7% of the theses the subjects were not informed of the research; in 73.6%, the researchers did not obtain permission from the subjects; and in 8.5% their privacy was not kept. An ethical score was assigned to each thesis, which varyed between 0 and 15. The mean score was 5.02. (shrink)

What does it mean for a general term to be rigid? It is argued by some that if we take general terms to designate their extensions, then almost no empirical general term will turn out to be rigid; and if we take them to designate some abstract entity, such as a kind, then it turns out that almost all general terms will be rigid. Various authors who pursue this line of reasoning have attempted to capture Kripke’s intent by defining a (...) rigid general term as one that applies to the objects in its extension essentially. I argue that this account is significantly mistaken for various reasons: it conflates a metaphysical notion (essentialism) with a semantic one (rigidity); it fails to countenance the fact that any term can be introduced into a language by stipulating that it be a rigid designator; it limits the extension of rigid terms so much that terms such as ‘meter’, ‘rectangle’, ‘truth’, etc. do not turn out to be rigid, when they obviously are; and it wrongly concentrates on the predicative use of a general term in applying a certain test offered by Kripke to determine whether a term is rigid. (shrink)

A lot has been said about how the notion of reference relates to the notion of knowledge; not much has been said, however, on how the notion of referencerelates to our ability to become aware of what we do not know that allows us to be curious. In this essay I attempt to spell out a certain type of reference I call ‘inostensible’ that I claim to be a fundamental linguistic tool which allows us to become curious of what we (...) do not know. In the first part, I try to explicate the notion of inostensible reference, both for singular and for general terms, as well as full declarative sentences, and in the second part, I argue that our capacity to enjoy conceptual curiosity is essentially based upon our aptitude for inostensible reference. (shrink)

Er zeichnet sich vor allem durch seine vielfaeltige Themenauswahl, unterschiedliche methodologische Herangehensweisen und inhaltlich-wissenschaftlichen Anknuepfungspunkte aus. Dazu gehoeren z.

On May 13, 2014, a fire due to the combustion of accumulated methane gas in the Soma Eynez Mine in Turkey killed 301 miners. This case chronicles the events on the day of the accident and investigates the factors leading up to it. It depicts the chaos and confusion resulting from missing emergency protocol, inadequate responses of major stakeholders such as safety experts in the mine, company executives, and the political leadership at the ministry and prime ministry levels. It shows (...) how the interplay of a culture of leniency towards mining safety, insufficient mining policies and even less effective inspections coupled with nepotism and the local population’s desperation for work, all led to serious neglect in a major mine resulting in needless deaths. The Soma Eynez Mine disaster highlights how corporate greed fed into breaches of mining protocol and ethical conduct, eventually leading to the bankruptcy of a mining conglomerate and the imprisonment of 14 men. (shrink)

In this paper I respond to and elaborate on some of the ideas put forth on my book The Philosophy of Curiosity (2012) as well as its follow-up “Curiosity and Ignorance” (2016) by Nenad Miščević, Erhan Demircioğlu, Mirela Fuš, Safi ye Yiğit, Danilo Šuster, Irem Günhan Altıparmak, and Aran Arslan.

This study aimed to examine the thoughts and expectations of patients receiving healthcare from their physicians and evaluate the ethical aspects of these thoughts and expectations. To determine the ethical aspects of the thoughts and expectations of patients, an open-ended question was asked on the web page of the Turkish Armed Forces (TAF) Health Care Command, which is accessible to the users of the TAF intranet system (the internet system used within TAF institutions). The participants were asked to express their (...) thoughts in their own words. A total of 804 participants answered the question by providing their input. The statements of the participants were classified separately by two public health specialists. The classification was made in accordance with the basic principles of patient rights, and they were collected under various headings including expectations about respect and care, good communication, informed consent, and fair and non-privileged distribution of healthcare services. The results show that patients tend to consider the physicians they see as solely responsible for all the negative issues that they encounter during their healthcare. This indicates that there is a need for extensive research on the underlying factors involved in the negative thoughts and feelings toward healthcare professionals in both TAF and Turkey in general. (shrink)