This paper assesses the first-person authority account (FPA) of gender, according to which X's self-identification of what X's gender is, is the final say on what X's gender is, such that if others disagree, they are mistaken. One main reason in support of FPA is respecting X's autonomy—that is, overriding X's self-identification amounts to denying X's autonomy. Ozturk criticizes this view using analogies of religious and patriotic self-identifications, such that there are cases in which someone can permissibly claim that another (...) is not, say, a true Muslim or a true patriot. This implies that there might also be cases of permissible rejections of gender self-identification. Ozturk offers instead the negotiative theory of identity, according to which it is permissible to reject a self identification as long as three constraints are satisfied: no harm is done to the self-identifier, and their privacy and dignity are not violated. (This essay is a slightly revised version of that found in the 7th edition of The Philosophy of Sex.). (shrink)

Islamic sociologist Ali Shariati is a leading figure of the reconstruction of religious thought in the Islamic world known especially for his anti-capitalist stance and leftist reading of Islamic history. In the philosophy of history that he developed, he classified religions as religions of tawheed and religions of shirk. According to this new reading of history, the main struggle is not between religion and secularism but between religions of tawheed and of sheerk. The issue of the gaining and the distribution (...) of the property is central to his classification. Shariati argued that followers of tawheed and of sheerk can be found in all religions including Islam. To support his argument Shariati explored how capitalistic understanding of Islam has been developed and legalised while anti-capitalist messages and orders of Islam were marginalised and illegalised just after the death of the Prophet Mohammed. He analysed the rivalry between his close companions over the content of a proper Islamic economic order and how this rivalry gave way to two contradicting understanding of Islam, marks of which can be seen today in the contemporary Muslim world. He coined the term ‘abluted capitalism’ to define the economic policies of Muslim sovereigns to make Islam compatible with capitalist economic principles. (shrink)

This article presents four analyses of an interaction between the middle-Bronze Age Pharaoh Nibmuarea and the Babylonian king Kadashman-Enlil as described in the Amarna letters (Moran [1992] The Amarna Letters, The Johns Hopkins Universiy Press, Baltimore, Maryland). Intent on denying the Pharaoh his daughter in marriage, the Babylonian king was faced with the choice of sending messengers who could (''dignitaries'') or could not identify (''non-dignitaries'') his missing sister in the Pharaoh's court. Intent on marrying the king's daughter, the Pharaoh was (...) faced with the choice of showing the sister or showing someone else. Based on the assumption of complete information (game 1), the analysis revealed a dominant-strategy equilibrium: Nibmuarea shows the sister and Kadashman-Enlil sends non-dignitaries. Based on the assumption of one-sided incomplete information (Pharaoh's misperception; game 2), the analysis revealed that the Pharaoh had a dominant strategy of showing the sister irrespective of whether the king is keen or reluctant to learn about his sister's fate. Based on the assumption of one-sided incomplete information (Kadashman-Enlil's misperception; game 3), the analysis revealed that if non-dignitaries are sent, the Pharaoh prefers showing someone other than his sister. Based on the assumption of two-sided incomplete information (game 4), the Pharaoh finds it more beneficial to present the sister irrespective of whether his intentions are genuine or feigned. With incomplete information, it is difficult to judge the other's intentions; the cost of being caught cheating by not showing the sister to knowledgeable messengers was quite high. These analyses highlight the strategic uncertainty that characterized this Bronze-Age interaction. (shrink)

All democratic constitutions feature "the people" as their author and ultimate source of legitimacy. They claim to embody the political form that citizens are in some sense supposed to have given themselves. But in what sense, exactly? When does a constitution really or genuinely speak for the people? Such questions are especially pertinent to our present condition, where the voice of "the people" turns out to be irrevocably fragmented, and people themselves want to speak and be heard in their own (...) voices. _Founding Acts_ explores the relationship between constitutional claims of popular sovereignty and the practice of constitution-making in our pluralistic age. Serdar Tekin argues that the process of making a constitution, or its pedigree, is as morally and politically significant as its content. Consequently, democratic constitution-making is not only about making a democratic constitution but also about making it, as much as possible, democratically. Tekin develops two overarching arguments in support of this claim. First, citizen participation in the process of constitution-making is essential to the democratic legitimacy of a new constitution. Second, collective action, that is, the political experience of constructing public life together, is what binds diverse people into a democratic peoplehood. Bringing into dialogue a wide range of canonical and contemporary thinkers, Tekin examines historical realities extending from revolutionary America and France to contemporary South Africa and Germany. (shrink)

Corporeality: Emergent consciousness within its spatial dimensions develops our understanding of what we can experience through our bodies in relation to the space around us. Rather than considering architecture as being about manifestation and mediation of fixed meanings, the book focuses instead on architectural space as a field that envelopes us incessantly, intimately, and affectively. We are in immediate contact with that space, and the way we relate to it determines how we are able to grasp the realities of the (...) social and material worlds around us. This enquiry considers architectural space and its impact on and relation to us from a range of disciplines and perspectives, leading from space to sense and to sensibility. The theatre becomes a central point of reference on this journey, allowing us to understand how space “works” by linking concrete spatial conditions to corresponding “forms of experience”. It allows showing how the ways we feel, think, and act emerge from within the rich texture of the pre-conscious and non-contemplative. That texture is induced and nourished by our bodily encounters with space. Offering a view of how immediate experience is generated in the body, this book enhances empirical research into the links between space, body, experience and consciousness. Maya Nanitchkova Öztürk is Associate Professor in Theory and Criticism of Architecture. Her academic interests and publications focus on space-body relationships and experience of space/place, as grounds for developing analytical methodologies and interdisciplinary links in discourse, and teaching. She works at Bilkent University (Ankara), Faculty of Art, Design and Architecture, Department of Interior Architecture and Environmental Design. She is on the editorial boards of ISI journal Space and Culture, and the web-journal Consciousness, Literature and the Arts. (shrink)

We focus on a key IR Theory article by Alexander Wendt (1992) and two Jackson Pollock paintings. Our aim is to identify meanings Pollock’s art communicates and reveals for Wendt (1992). It derives from an appeal to visual imagination and a desire for semiotic interpretation of Constructivist view of anarchy. The visual sign is an association such that there is Wendt’s theoretical claim on the one hand and an abstract painting on the other. We do not gaze at Wendt’s claim, (...) we read it. We do not read a painting, look at it. This remark does not imply a one-way relationship. We can argue that a specific painting comes to life in our mind where colored movements are inextricably mixed up when we read the constructivist claim. Both Pollock paintings selected for our sign-making effort confirm the dynamic character of Constructivism and reveal not only three but countlessly many anarchies in international relations. They foment our assessments of abrupt changes of intersubjectivity among states. Cyclicality of dripped paints provides an anchor to fix Wendt’s anarchy conceptualization in these structural-abstract paintings. As to Wendt’s concept of anarchy, it acts as a helper, as a standard, against which interpretations of Pollock’s artwork construct meanings. (shrink)

Semiotics constitutes an untapped and interdisciplinary source of enrichment for the discipline of International Relations theory. We propose two visual metaphors to that effect to interpret the figure depicting the central claim of structural realism offered by late Kenneth Waltz who is one of the most disputed, read, and inspiring IR theorists. The figure is the tenor of both metaphors. The vehicles are two paintings by Mark Rothko, namely, “Green and Tangerine on Red” and the “Number 14.” The metaphors generate (...) innumerable meanings for the tenor and eliminate the criticism that SR is a static and an ahistorical theory. Thus, they benefit the Discipline characterised by academic cleavages on the meaning of theory, science, and production of knowledge. (shrink)

Universities regulate speech in various ways. How should we assess when such restrictions are justified, if they ever are? Here, we propose an answer to this question. In short, we argue that we should think about speech restrictions as being like acts of war, and so should approach their justification using just war theory. We also make some suggestions about its implications. For instance, one of the jus ad bellum requirements for a just war is that you have a reasonable (...) hope of success; you shouldn’t enter or continue a war unless you’ve got good reason to think that your objectives are achievable. We offer some reasons to think that many speech restrictions fail to pass this test in our current political climate: we are too far from the kind of society that universities hope to create via speech restrictions, and in employing them, they only exacerbate the problems they’re trying to solve. (shrink)

The first-person authority view (FPA) is the current dominant view about what someone’s gender is. According to FPA the person has authority over her own gender identity; her sincere self-identification trumps the opinions of others. There are two versions of FPA: epistemic and ethical. Both versions try to explain why a person has authority over her own gender identity. But both have problems. Epistemic FPA attributes to the self-identifier an unrealistic degree of doxastic reliability. Ethical FPA implies the existence of (...) an unreasonably strong and unqualified obligation on the part of others not to reject the person’s identification. This essay offers an alternative: the negotiative theory of identity. Unlike epistemic FPA, the negotiative theory doesn’t presume the reliability of self-directed beliefs. Unlike ethical FPA, the negotiative theory doesn’t imply an obligation not to reject. Instead, it contends that an act of rejection is morally permissible if and only if it respects three ethical and epistemic constraints. In doing so, the negotiative theory combines the strengths and avoids the weaknesses of both versions of FPA, and gives us substantive insight into how far first-person authority reaches in terms of grounding rights and obligating others. (shrink)

Despite the apparent lack of any cultural and religious connection between Kierkegaard and Iqbal, their philosophical and religious concerns and their methods of dealing with these concerns show certain parallels. This book provides a Kierkegaardian reading of Muhammad Iqbal's idea of becoming a genuine Muslim. It reflects on the parallels between the philosophical approaches of Kierkegaard and Iqbal, and argues that, though there are certain parallels between their approaches, there is a significant difference between their philosophical stances. Kierkegaard was concerned (...) with developing an existential dialectics; Iqbal, however, focused mostly on the identification of the problems of the modern Muslim world. As a result, Iqbal's idea of becoming a genuine Muslim - the practical aspect of his thought and one of the most central issues of his philosophy - seems to be unclear and even contradictory at points. This book therefore uses the parallels between the two philosopher's endeavours and the notions developed by Kierkegaard to provide a strong hermeneutical tool for clarifying where the significance of Iqbal's idea of becoming a Muslim lies. By bringing together two philosophers from different cultural, traditional and religious backgrounds, this book will appeal to students and scholars of Comparative Politics, Contemporary Islamic Philosophy and the Philosophy of Religion. (shrink)

Dede Korkut Stories are a national cultural heritage that narrates about events and challenges of Oghuz Turks in 10th-11th centuries. This period of time is important, as it was the times when Turks became Muslims. In this work, heroism, customs, habits and traditions, socio-cultural and moral life of the Turks before and after becoming Muslims are analysed. One of the topics addressed in this work is religious beliefs and worships of the Turks after became Muslims. In this context, the belief (...) in Allah appears to be the most emphasized type of belief in the stories. The theme of fate, which is included in the subjects of Tawḥīd (oneness of Allāh) is another theme mentioned in the stories. The stories also includes some expressions regarding particularly the Prophet Muḥammad as well as some other prophets. Jibrīl and ʿAzrāʾīl angels are also mentioned. As for the Divine Books, only the Qur’ān is namely addressed and other divine books are not mentioned. The beliefs regarding afterlife, such as death, resurrection, heaven, hell, pool of al-Kawthar (abundance) are also referred to in the stories. The Book of Dede Korkut is not a didactic work written to teach Islam. On the contrary, in the stories, Islam is discussed as an element of the spirit/essence of individual and society. The aim of this study is to investigate the representations of the beliefs of tawḥīd, prophecy and hereafter of the Turks, especially the Oghuz Turks with reference to narrations in Dede Korkut stories. It aims to discuss them in the context of six pillars of faith and evaluate from the Islamic belief point of view.Summary: The Book of Dede Korkut consists of twelve epic stories created within the oral tradition of Turkish Folk Literature. It is said that the origins of these stories, which are one of the oldest works of Turkish Folk Literature, went as far as 7th century. It is generally accepted that the Book of Dede Korkut, which narrates about Oghuz Turks who lived in 10th-11th centuries was transferred to writing after 15th century. There is no information found about writer/s of the Book. Dede Korkut, who considered being the narrator of the stories, is in fact a character in the stories. Dede Korkut plays qobuz, reads poetry, names children, mediates in marital affairs, resolves disputes, and leads religious rituals in the stories. Therefore, he stands out as a saint figure and considered to be wise man of the Oghuz Turks in almost every story, especially regarding social events. In this work, there are many expressions about heroism, customs, habits and traditions, socio-cultural and moral experiences of the Turks before and after becoming Muslims. The stories bear many traces from the earlier Turkish beliefs. However, these are not the issues of this study. The dates of the emergence of the stories, 10th and 11th centuries, coincides with the times when the Turks became Muslim. This situation makes the stories more important as they include rich narratives about the fundamental beliefs of Islam. Especially the belief in Allāh, which is one of the six pillars of faith, appears to be the most emphasized in the stories. In these stories, Turkish and Persian names of Allāh as well as His Arabic names and attributes are mentioned directly or indirectly.The belief in predestination and casualty related with Allāh's eternal knowledge and determination is another faith object that takes place in the stories. The issues regarding the predestination discussed in the stories as follows: the deeds occur with the wish of Allāh; Allāh decides whether the child male or female; Allāh predestines human lifetime, livelihood, time of death and calamities.There are also narrations about the belief in the prophets in the stories. Particularly the Prophet Muhammad's prophecy is prioritised. Adam, Noah, Abraham, and Moses are the other prophets mentioned in the stories. The successive authority of Adam and His story with Iblīs; the wife and donkey of Noah, not burning of Abraham when he was thrown into the fire, the speaking of Allāh with Moses and the staff of Moses are some of the expressions related with prophecy in the stories. Nimrod against Abraham and Pharaoh against Moses are described as negative personalities in the stories. In the stories, the Prophet Muhammad (pbuh) is handled in a position that intercession is demanded from Him. Greetings and prayers are read for Him. His intercession is sought for forgiveness of sins and acceptance of prayers. He is exalted with some attributions, such as the holly Prophet Peace be upon Him, friend of Allāh, the leader of religion and the headman of religion. When the Prophet Muhammad is mentioned, it is felt that there is a high respect and an enthusiastic love. When he is addressed, the expressions indicating respect and affection, such as "His name is magnificent Muhammad" and "His name is magnificent Muhammad Mustafa" are used in the stories.In the stories, only the Qur’ān is mentioned among the divine books, none of the Torah, the Zabūr and the Injīl is mentioned. It is referred that the Qur’ān descended from the heavens and it is the word of Allāh and His knowledge, and it was copied (collected) by Uthman. It is described as "Magnificent Qur’ān".It is seen in the stories that there is also a place for the belief in angels and only two of the four great angels are mentioned. One of them is ʿAzrāʾīl, the death angel. It is one of the main heroes in the story of Deli Dumrul. ʿAzrāʾīl is described as an angel from the sky, who has red-winged, who takes the souls of living beings by the command of Allāh and kill them. It is also narrated that ʿAzrāʾīl takes the form of human and pigeon, and the struggle of ʿAzrāʾīl with Deli Dumrul. The other great angel mentioned in the stories is Jibrīl. In the story of Emre, the Son of Begil, it is described as an angel fulfilling the commandments of Allāh. Apart from these, there is no information about other angels and their characteristics, such as not being gendered, not to sin, and being created from light. Within the scope of invisible beings, the Devil is also narrated in the stories as it did not prostrate itself to Adam, and therefore it was repelled and cursed.The principle of the belief in Hereafter, which is one of the pillars of faith, is also dealt with in the stories. The ending, death, resurrection, reckoning, Heaven, Hell, seeing Allāh's face in Heaven, drinking water from the pool of al-Kawthar are some of the topics addressed in relation to this principle. While talking about Heaven in the stories, the words "Uçmak" (flight) in Turkish and "Behesht" (paradise) in Persian are mentioned in addition to Arabic "Jannah" (heaven).The Book of Dede Korkut is not a religious book written to teach the ʿaqāʾid (beliefs) of Islam or its practices. On the contrary, it is a work that narrates about people’s lives and social experiences. There is neither any specific verse from the Qur’ān nor sayings or the deeds of the Prophet (ḥadīth) included in the stories. However, the contents of many issues stated in the Qur’ān and ḥadīth are expressed in the stories. For instance, the statements from the surah (chapter) al-Ikhlāṣ (sincerity), such as al-Aḥad (the one), Allāh begets not, nor was He begotten, and not being any equivalent to Him are mentioned in the stories. Likewise, not burning of the Prophet Abraham when thrown into the fire, speaking of Allāh with Moses and giving the stuff to him as a miracle are also stated in the Qur’ān. As for the pool of al-Kawthar, the believers’ seeing Allāh in Heaven, ineffectiveness of the deeds without saying in the name of Allah are mentioned in ḥadīths. However, some information that is not rooted in the Qur’ān and ḥadīths, such as the stinging of Nimrod's arrow is also encountered in the stories. Based on the narrations in the stories, it seems possible to draw the conclusion that the Oghuz Turks mentioned in the Book of Dede Korkut adopted Ahl al-Sunnah (people of Sunnah) interpretation of Islam. However, it should be reminded that this implication will lose its meaning if it is proved that the original versions of the stories were redesigned according to the interpretation of Ahl al-Sunnah in the process of transferring them into writing. (shrink)

The purpose of this study is to identify the needs of vocational and technical Anatolian high school students for guidance. A mixed research methodology is employed in this descriptive study. With the guidance needs analysis survey, quantitative data was collected about the needs of students for guidance from a total of 2228 participants including 1437 students, 304 teachers and 487 parents. The qualitative data in the research were collected from school counsellors employed in vocational and technical high schools, from the (...) heads of guidance services employed in guidance research centres, from psychological guidance and counselling specialists working in the Ministry of National Education, from psychological counsellors representing Turkish Psychological Counselling and Guidance Association and those engaged by educational unions. The research revealed findings that the students need intensive guidance on topics such as identification of future career goals, learning effective studying methods, self-knowledge of interests and abilities, knowledge of professions and their basic requirements, focusing attention during lessons, protection from addiction, knowledge of developmental features of adolescence, university admission exams and opportunities for higher education. Furthermore, it was revealed that the guidance needs of the students were not met sufficiently, they needed services in all areas of personal-social, educational and career guidance, female students needed guidance services more than male students, and students felt more need of guidance services at higher grades. In line with the results of the study, further recommendations are presented to provide for the guidance needs of students. (shrink)

Bu çalışma, Aristoteles ve Platon özelinde, “poiēsis” fiilinin iki farklı tarzda kavramsallaştırmasından doğan yapıca uzlaşmaz iki “tragedya” anlayışını irdeleme amacı taşımaktadır. Bunun için, Peri Poiētikēs Tekhnēs ile Politeia metinleri yol gösterici olarak seçilmiştir. Tartışmamızı “mimēsis” bağlamına yerleştirerek, bir yandan “poiēsis” etkinliğine diğer yandan ise “poiēsis” etkinliğinin gerçekleştiricisi olan “poiētēs”e yönelip, bu kavramların bahsedilen iki filozofun “sanat” ve “felsefe” kavrayışlarındaki yerini açmayı deniyoruz. Bu denemeyi ise tragedya bağlamında karşımıza çıkan fâil, fiil, münfâil hâl ve seyirci mefhumları üzerinden derinleştirmeye çalışıyoruz. Böylece, sunduğumuz (...) eleştirel değerlendirmelerden hareketle, aslında Aristoteles’in değil, fakat Platon’un “sanat”ın bir “tekhnē ” ve “poiētikē ” olarak asıl anlamını yakalamış olabileceğine dair bir ipucu bırakıyoruz. (shrink)

This study aims to explore the influence of workplace bullying incidences on both targets and bystanders with respect to their perceptions of organizational justice and organizational citizenship behavior. Responses from 288 white-collar public employees revealed that one third of the participants stated themselves as being exposed to workplace bullying behavior in the last six months. As hypothesized, findings support the view that workplace bullying experience plays a significant negative role in organizational justice and citizenship behavior perceptions. Moreover, a significant negative (...) effect is also found on justice perceptions and citizenship behavior of bystanders. Subjective evaluations did not reveal a significant effect in both cases. (shrink)

Based on the argumentation theory of new rhetoric, this paper offers an analytical framework to facilitate empirical investigations on how managers in organizations handle unfairness claims. The proposed framework advocates a rhetorical approach that seeks to understand whether managers absolve themselves of unfairness accusations by pseudo-legitimations. Pseudo-legitimation is defined as an attempt to legitimate an action without any genuine reasoning. While the precision of formal deductive reasoning tends not to apply to moral disputes, rhetoric enables rational argumentation and the use (...) of practical reasoning to achieve resolution. Therefore, if managerial judgments are genuine products of reasoning, managers' use of rhetoric to legitimate their actions should be respected in acknowledging value plurality within their boundaries of authority. By contrast, managerial legitimations that are based on irrational grounds should be disrespected, as they can lead to arbitrariness and abuse of power. Institutional dynamics may either permit or inhibit such uses of irrationality. Thus, the proposed framework should be considered alongside the perspective of rhetorical institutionalism. (shrink)

Ed Gein was a serial killer, grave robber, and body snatcher who made a lampshade from human skin. Now consider the detective who found that lampshade. Let's suppose that he would never want to own it; however, he does find that he wants a synthetic one just like it – a perfect replica. We assume that there is something morally problematic about the detective having such a replica. We then argue that, given as much, we can reach the surprising conclusion (...) that it's morally problematic to consume realistic fake-meat products. After explaining why we might the detective's replica lampshade morally problematic, we clarify the analogy between the replica and fake meat products. Then, we defend it against a number of objections, the most notable one being we can sever any association between fake meat and the real stuff without moral cost. We conclude by pointing out that our argument generalises: if it works, then there is something morally problematic about many fake animal products, including fake leather and fur. (shrink)

Advances in medical technology and information have facilitated clinical practices that favourably affect the success rates of treatment for diseases. Regenerative medicine has been the focus of the recent medical agenda, to the extent of fundamentally changing treatment paradigms. Stem cell practices, their efficacy, and associated ethical concerns have been debated intensively in many countries. Stem cell research is carried out along with the treatment of patients. Thus, various groups affected by the practices inevitably participate in the discussions. In addition (...) to discussions based on avoiding any harm, providing benefits and respecting personal autonomy and justice, problems arise owing to the lack of legal regulations for stem cell research and practice. The dimensions of the problems vary in the developing countries, with widespread use of advanced medical technology but with lack of sources allocated for healthcare, dominance of paternalistic physician–patient relationships and failure to achieve a sufficient level of awareness of patients’ rights. This article discusses the current situation of stem cell practices within the context of regenerative medicine in Turkey and ethical concerns about some of the legal regulations, such as the Regulation for Umblical Cord Blood Banking and Guidelines for Non-embryonic Stem Cell Study for Non-clinical Purposes directing the research on this issue. (shrink)

There are two popular ways of explaining why a person has authority over her own gender identity: epistemic FPA and ethical FPA. Both have problems. Epistemic FPA attributes to the self-identifier an unrealistic degree of doxastic reliability. Ethical FPA implies the existence of an unqualified obligation not to reject which is too strong to be plausible. This essay offers a third explanation called “weak FPA” and investigates how far first-person authority reaches in terms of grounding rights and obligating others. Weak (...) FPA doesn’t obligate one not to reject but it implies that when self-identification can be satisfactorily defended against attempted defeaters, the self-identifier has the right to recognition, which entails the respect and all other legal and social rights any other self-identifier receives from her peers. (shrink)

The aim of this essay is to identify and analyze Iqbal's use of literature, particularly poetry, as a means of communication with his reader. By this means, it is hoped that a distinctive aspect of Iqbal's intellectual character will be uncovered that has largely been ignored by scholars working on Iqbal's thought. To identify and analyze Iqbal's use of literature to communicate with his reader, Kierkegaard's theory of "indirect communication" will be used as a hermeneutical key. There are two reasons (...) for this. First, it is one of the contentions of this study that Iqbal, a twentieth-century Muslim thinker living in colonial India, and Kierkegaard, a nineteenth-century Danish Christian thinker, show certain... (shrink)

During the Second World War, the Allies faced a question colloquially known as the “German Tank Problem”: how many tanks will the Axis ever produce? The answer resulted from an elegant probabilistic argument which was used by Allied mathematicians to make successful upper-bound estimates for the total Axis tank production. This paper shows that if two empirical postulates are true of the history of science, a parallel argument can be used to come up with lower-bound estimates for the number of (...) alternative scientific theories that remain undiscovered. The lower bound in question increases proportionally with the number of theories that have already been discovered. So, the problem of underconsideration is a serious problem and it will get worse, not better, as we discover new theories. (shrink)

Writing a thesis or dissertation is a challenging procedure as it is one of the requirements of getting a graduate and postgraduate diploma. Writing an abstract like other parts of a thesis or dissertation has its criterion. For this reason, due to globalism, those abstracts written by non-native English speakers may lack some of the features of the abstract genre and move that must be included. This study examines the moves of M.A. and Ph.D. abstracts written by Turkish students between (...) the 2009 and 2019 academic years on foreign language education at Cyprus International University. The data consisted of 50 abstracts chosen randomly from the ELT department. For the analysis, Hyland’s five-move model has been used. The study results reveal that 40 abstracts did not follow the five moves that Hyland has put forward. Moreover, it can be stated that the absence of some moves in the abstracts may cause restraint for readers to comprehend these studies in terms of communicative purposes. (shrink)

This paper offers a novel situational approach to study organizational justice in which the proposed unit of analysis is managerial behavior manifested in argumentation rather than employee justice perceptions. The currently dominant theoretical framework in justice research, which is built on justice perceptions, neglects the unique features of organizational order and vulnerability of procedural justice perceptions. As the procedural justice concept belongs chiefly to a spontaneous market order under which the rule of law is made possible, it is inappropriate to (...) transfer this concept to an organization in which the rule of authority is dominant. Therefore, except the limited legal domain in which managerial freedom is restrained by laws, procedural justice in organizations represents a mirage that can give rise to hypocritical managerial actions that can legitimate morally controversial outcomes via eristic tactics. In contrast, interactional justice is of great importance to organizations in that employees and organizations can ensure their rational economic exchanges without deception. However, current formulations of interactional justice often regard interactions as a palliative recipe designed to alleviate reactions to outcomes and not as a constituent of distributive justice. Perelman’s argumentation theory can offer a new conceptualization of interactional justice that addresses this gap. (shrink)

By synthesizing the argumentation theory of new rhetoric with research on heuristics and motivated reasoning, we develop a conceptual view of argumentation based on reasoning motivations that sheds new light on the morality of decision-making. Accordingly, we propose that reasoning in eristic argumentation is motivated by psychological (e.g., anxiety reduction) or material (e.g., vested interests) gains that do not depend on resolving the problem in question truthfully. Contrary to heuristic argumentation, in which disputants genuinely argue to reach a practically rational (...) solution, eristic argumentation aims to defeat the counterparty rather than seeking a reasonable solution. Eristic argumentation is susceptible to arbitrariness and power abuses; therefore, it is inappropriate for making moral judgments with the exception of judgments concerning moral taboos, which are closed to argumentation by their nature. Eristic argumentation is also problematic for strategic and entrepreneurial decision-making because it impedes the search for the right heuristic under uncertainty as an ecologically rational choice. However, our theoretical view emphasizes that under extreme uncertainty, where heuristic solutions are as fallible as any guesses, pretense reasoning by eristic argumentation may be instrumental for its adaptive benefits. Expanding the concept of eristic argumentation based on reasoning motivations opens a new path for studying the psychology of reasoning in connection to morality and decision-making under uncertainty. We discuss the implications of our theoretical view to relevant research streams, including ethical, strategic and entrepreneurial decision-making. (shrink)

Journal Name: Semiotica Issue: Ahead of print.

There is a well-established correspondence between interpolation and amalgamation for algebraizable logics that satisfy certain additional assumptions. In this paper, we introduce the Robinson property of a logic and show that a conditionally algebraizable logic without any additional assumptions has the Robinson property if and only if the corresponding class of Lindenbaum–Tarski algebras has the amalgamation property. Moreover, we give the logical characterization of the strong amalgamation property, solving an open problem of Andréka–Németi–Sain. It is also shown that given the (...) mentioned extra assumptions the Robinson property implies the interpolation property. As conditionally algebraizable logics cover algebraizable logics as well as various quantifier logics such as classical first order logic, our results yield a generalization of some of the results concerning interpolation and amalgamation. (shrink)

The foundations of almost all Islamic sciences were laid in the first and second centuries of hijra. With the expansion of the Islamic world since the first century of hijra, the existence of a collective effort to transfer oral information into writing is notable. With the invitation of the prophet Muḥammad to Islam, an unprecedented increase in the culture of writing has been observed. Since the emergence of Islam, the world history scene has witnessed feverish writing activity. Especially in the (...) 2th/8th century, when the transition from oral culture to written culture accelerated, the founding texts of the science of language and religion, which were the carriers of these sciences related to aqāid-kalām, fiqh and uṣūl al-fiqh, tasawwuf, tafsir, and hadith, were compiled. Thanks to the founding texts containing the basic principles, the sciences have had the opportunity to develop by deepening. In this study, the contribution of Fiqh al-akbar, the founding text of the science of creed, to the science of kalam, which has made significant progress, will be discussed. In order for a text to be considered a founding and root, there must be a system that it establishes as the fruit of the tree. In this sense, Fiqh al-akbar established a moderate and defensible belief system. There is an organic link between the most concise faith texts and the most voluminous kalām books. While the creed texts, which consist of writing the goals at the end of the road, are the counting of the principles of faith, the texts of the kalām represent the walking of the road that leads to the goal of faith. Fiqh al-akbar, which marks the end of the road by finishing the roads to be walked, is the first and most important of the milestones of Islamic thought. In this study, the contribution of Fiqh al-akbar, the founding text of the science of aqāid, to the science of kalām will be discussed in the context of its belonging to its author. This text gave direction to Ahl al-Sunna theology, which would be written in the later stages of Islamic thought. In this study, the internal and external contexts of the founding text mentioned will be confirmed in terms of its relative acumen to Abū Ḥanīfa. In addition, the reason for the increase in the commentaries (Sharḥ) of Fiqh al-akbar during the Ottoman period will be shown. As a matter of fact, each annotation strengthens that it belongs to the author. In the annotations, there is no sentence stating that the text does not belong to Abū Ḥanīfa, on the contrary, the authenticity of the belonging is emphasized. Of course, not all the annotations of the relevant text will be included here, but mostly printed works will be emphasized. Theology, prophecy and the hereafter are discussed in Fiqh al-akbar. Here, how theological debates and problems related to the history of theological concepts are handled in the commentaries will be shown. In this article, within the framework of the method discussed as an example, a preparation will be made for further studies to evaluate the topics and concepts of prophecy and the hereafter in the context of commentaries. The point that should be emphasized here is that none of the scholars who commented on the text pointed out that the subject or concept was not discussed in the period of Abū Ḥanīfa. Moreover, from the early period until as late as the 7th/13th century, both theology and bibliography books did not have any doubts about the belonging of Fiqh al-akbar to Abū Ḥanīfa. Moreover, since the early period, both theological and bibliographical works did not have any doubts about Fiqh al-akbar’s belonging to Abū Ḥanīfa. (shrink)

An amplitude controllable hyperjerk system is constructed for chaos producing by introducing a nonlinear factor of memristor. In this case, the amplitude control is realized from a single coefficient in the memristor. The hyperjerk system has a line of equilibria and also shows extreme multistability indicated by the initial value-associated bifurcation diagram. FPGA-based circuit realization is also given for physical verification. Finally, the proposed memristive hyperjerk system is successfully predicted with artificial neural networks for AI based engineering applications.

In this paper we introduce the modelwise interpolation property of a logic that states that whenever \(\models\phi\to\psi\) holds for two formulas \(\phi\) and \(\psi\), then for every model \(\mathfrak{M}\) there is an interpolant formula \(\chi\) formulated in the intersection of the vocabularies of \(\phi\) and \(\psi\), such that \(\mathfrak{M}\models\phi\to\chi\) and \(\mathfrak{M}\models\chi\to\psi\), that is, the interpolant formula in Craig interpolation may vary from model to model. We compare the modelwise interpolation property with the standard Craig interpolation and with the local interpolation (...) property by discussing examples, most notably the finite variable fragments of first order logic, and difference logic. As an application we connect the modelwise interpolation property with the local Beth definability, and we prove that the modelwise interpolation property of an algebraizable logic can be characterized by a weak form of the superamalgamation property of the class of algebras corresponding to the models of the logic. (shrink)

Advances in medical technology and information have facilitated clinical practices that favourably affect the success rates of treatment for diseases. Regenerative medicine has been the focus of the recent medical agenda, to the extent of fundamentally changing treatment paradigms. Stem cell practices, their efficacy, and associated ethical concerns have been debated intensively in many countries. Stem cell research is carried out along with the treatment of patients. Thus, various groups affected by the practices inevitably participate in the discussions. In addition (...) to discussions based on avoiding any harm, providing benefits and respecting personal autonomy and justice, problems arise owing to the lack of legal regulations for stem cell research and practice. The dimensions of the problems vary in the developing countries, with widespread use of advanced medical technology but with lack of sources allocated for healthcare, dominance of paternalistic physician–patient relationships and failure to achieve a sufficient level of awareness of patients’ rights. This article discusses the current situation of stem cell practices within the context of regenerative medicine in Turkey and ethical concerns about some of the legal regulations, such as the Regulation for Umblical Cord Blood Banking and Guidelines for Non-embryonic Stem Cell Study for Non-clinical Purposes directing the research on this issue. (shrink)

This paper deploys a Cantor-style diagonal argument which indicates that there is more possible mathematical content than there are propositional functions in Russell and Whitehead's Principia Mathematica and similar formal systems. This technical result raises a historical question: "How did Russell, who was himself an expert in diagonal arguments, not see this coming?" It turns out that answering this question requires an appreciation of Russell's understanding of what logic is, and how he construed the relationship between logic and Principia Mathematica.

As the cultural evolution of a puritanical moral norm in Turkey illustrates, puritanical moral norms are not developed by nonrational reasoning concerned with purity and cleanliness. People use puritanical moral rules as moral heuristics for making intendedly rational decisions about whether to cooperate or not when the commitment of the counterparty is uncertain.

This study deals with the concept of relationality, which has become one of the central themes of contemporary theological literature. The value of the concept in terms of philosophy of religion and related disciplines such as ecotheology and comparative theology is questioned within the framework of Jürgen Moltmann’s ecotheological anthropology. This study claims that the applications of relationality in theology have the potential to make significant contributions to the enrichment and deepening of the perspectives of the philosophy of religion and (...) related disciplines and that especially philosophy of religion can make conceptual and methodological contributions to relational theology. Relationality, in general, is the approach that puts the claim that everything exists in relation to everything else at the centre and is widely applied in many disciplines such as psychology, sociology, ecology, political science, education, philosophy, and theology. Relationality, which has become one of the most current issues in contemporary philosophy and metaphysics, is a method widely used in contemporary theology, especially in Christian theology, to define different dimensions of the relationship between God, the human being, and nature. Relationality in theology is a theological approach that emphasizes the importance of relationships and interdependence in understanding the nature of God, the world, and human beings. Moltmann, one of the most influential names in contemporary Christian theology, presents his theological anthropological views around the Biblical verses expressing that the human being was created in the image of God, as an alternative to traditional anthropology, on the basis of the theological dimensions of the ecological crisis and through a relational approach. In this respect, Molt-mann's anthropology is a remarkable option in dealing with the relational approach in theology with the current dimensions of the concept and within the framework of different philosophical and theological disciplines. In the context of this background, the study consists of four parts. In the first chapter, an introduction to the relational approach in theology is made to clarify the conceptual framework of the study. The function and role of relationality as an approach in contemporary theological anthropology are discussed in the second part, which presents the claim that the discussions on the current ecological crisis cause changes in the scope and focus of contemporary theological anthropological studies. This section is followed by an examination of Moltmann’s relational anthropology with reference to his approach to the doctrine of imago Dei. In the fourth and last part, in the context of Moltmann’s arguments and also beyond them, the problems that may occur as a result of the application of relationality in theology in terms of the aforementioned contemporary theological disciplines, especially the philosophy of religion, and its possible contributions to those fields are evaluated. (shrink)

This study discusses the treatise of Jalāl al-Dīn Davvānī (d. 908/1502) named Risāla fī taʻrīf ʻilm. This treatise criticizes a definition of knowledge adopted by some theologians in the late period (mutaʾakhkhirīn). The definition of knowledge at issue consists of three components: Attribution, discernment, no possibility of contradiction. Knowledge is an attribute as a category and with this attribution, a discernment is obtained. As a result of this process knowledge is acquired and there should be no possibility of this knowledge (...) to be inconsistent. Davvānī examines eight possibilities of the definition on knowledge. In each of these eight possibilities a different problems arises. According to Davvānī, the definition mentioned is problematic in all probability. Nonetheless, Davvānī does not propose another definition of knowledge that can replace the definition of knowledge that he criticizes. This article represents the process of reaching the definition of knowledge stated in the history of theological thought. The definitions on knowledge made from the first period (al-mutaqaddimīn) are summarized and the strengths and weaknesses of these definitions are explained. There are two main approaches regarding the nature of knowledge in Islamic thought: According to the first approach pioneered by Fakhr al-Dīn Rāzī (d. 606/1202), absolute knowledge is a priory (badīhī) and undefinable. According to the second one, the nature of absolute knowledge is a posteriori (naẓarī) and definable. The first part of this article includes the definitions and criticisms of knowledge in Islamic thought. The second part discusses the claim of originality. In the second part, Davvānī’s treatise will be evaluated for the first time. According to the conclusion of the treatise, the definition made to find the essence of knowledge is unfounded in all respect. It is important to evaluate the treatise as a reflection of anti-essentialism in the history of Islamic thought. Most contemporary studies do not count this treatise among Davvānī’s works. In the biography book al-Aʿlām written by Khayr al-Dīn al-Ziriklī (d. 1976), Risāla fī taʻrīf ʻilm is counted among the works of Davvānī. In the introduction of more than one manuscript, the work is clearly attributed to Davvānī. As a result of the double-sided research, it has been ensured that the work belongs to Davvānī. However, in other two manuscripts containing the same treatise, the work is shown as belonging to an unknown person named Şāirzāda. But there is no information found about this person. This name seems more like a copyist (mustansıh) than an author. Possibly, such a mistake occurred as a result of confusing the two names. Davvānī’s small volume treatise sheds light on the intellectual atmosphere and level of its period. The definition of knowledge mentioned in the classical theology book of ‘Aḍud al-Dīn al-Ījī (d. 756/1355) called al-Mawāqif is superior to other definitions of knowledge. Instead of this definition of knowledge, which is presented as perfect, Jurjānī (d. 816/1413) preferred the definition of knowledge attributed to al-Māturīdī (d. 333/944) in the Sharḥ al-Mawāqif. This preference has been accepted as an implicit criticism for future generations, including Davvānī. Those who claimed that Jurjānī did not taken a random choice, carried on their criticism by going over the definition. The fine craftsmanship revealed in the treatise reveals that critical thinking is used intensively. The properly understanding of the treatise depends on knowing the science of logic and following it with intense attention. The definition of knowledge is examined from various angles with the help of concepts such as conception, ratification, judgment and contradiction (nakz) of the science of logic. In the science of logic, every layer of knowledge such as certainty, conjecture, imitation, doubt is investigated one by one. In the science of kalām, attention is paid that the ideal level of knowledge is precise. An uncertain knowledge is not considered knowledge according to kalām. Because the main goal of theologians is to build religious beliefs on the obtained certain knowledge. It is not accepted to base knowledge to a probable information on imprecise knowledge. For a knowledge among the knowns to reach the level of certainty, it must be correct and exclude other possibilities. Another condition is required for certainty in the definition of knowledge that Davvānī examines in his treatise is that the opposite is wrong. The fact that a piece of information is considered true depends on the fact that its reverse is false. In this treatise, it is discussed how to look for the contradictions or discrepancy that are wanted to be excluded. Knowledge is inseparable from the human mind, from outside of the world, or from the relationship between the two. (shrink)

The text of “The Four Premises” (Muqaddimāt al-Arba‘a), which began with Sadr al-Sharī‘ah (d. 747/1346), centralizes on the actions of human beings by connecting it with the problem of good and evil in the field of kalām, Islamic philosophy and logic, and fıqh. It was also commented in with incisive and critical footness by Sa‘d al-Dīn al-Taftāzānī (d. 791/1390). In Ĥāshiya ‘alā Muqaddimāt al-Arba‘a, al-Kastalī (d. 901/1496) discusses the two main issues. One of them is good/husn-evil/qubh, the other is human (...) actions. Good-evil dichotomy here is axiological, whereas the human actions are examined within an ontological structure. The quest for the origin of moral values is a husn-qubh debate. Identifying the hierarchy of human actions in ontology is another problem. The main purpose of this study is to investigate the theological discussions in the Ĥāshiya ‘alā Muqaddimāt al-Arba‘a which were written following the order of Sultan Mehmed the Conqueror/Fatih. This text addresses the origin of moral judgment and the question of freedom and destiny in human actions linked to the problem of good and evil. Discussing these two fundamental issues, has made it necessary to thoroughly investigate perhaps all the subheadings which concern the entire paradigm that falls under the framework of understanding the God, nature, and humanity. By looking at the treatise, the main sources of the issues being discussed are mostly generated from an Islamic jurisprudence works, entitled Tawḍīḥ and Talwīḥ. It can easily be discerned that the direct quotations that were made or taken indirectly were from these two sources. References to other sources were quite seldom. However, the excerpts that were taken from primary sources were interpreted and expounded by the author and amended anew. In this article al-Kastalī’s comments will be analyzed. He’s work Ĥāshiya ‘alā Muqaddimāt al-Arba‘a will be analyzed in depth and will be published for the first time with a critical edition. Text of Muqaddimāt al-Arba‘a is a product of a culture of criticism and critical thinking has two foundations: Disproval and verification. Critical thinking is then bidirectional. It is wrong to carry out the criticism activity in only one direction. It is insufficient to simply refute the opposing idea. It is not enough to show the wrong. The so-called right idea also needs to be justified. In the Tawdīh, Sadr al-Sharī‘ah criticizes al-Ashʿarī in the issues of husn-qubh and human actions. According to this criticism, good and evil should be based on the reason. On the other hand, human is free in his actions. As it is known, goodness and badness was based on religion according to al-Ashʿarī. Acquisition (kasb) given to man was unclear. It is al-Taftāzānī who wrote an annotation on Tawḍīḥ with the name of Talwīḥ. He’s comments are successful in terms of theology. However, these interpretations do not mean that he accepted the Muqaddimāt al-Arba‘a. In terms of al-Taftāzānī, proofs of Sadr al-Sharī‘ah is weak. The theological disputes in Tawḍīḥ and Talwīḥ have reached the level of tension in the following works. The origins of the divergence are based on the differentiation between the schools of al-Māturīdi and al-Ashʿarī. In fact, these schools are not different from each other in terms of the method they use. Although the roads walked were the same, the results achieved were different. The main reason for this is that the issue is ambiguous and the problem of good and evil is multidimensional. It is directly related to God and human. It is also connected with ontology and epistemology together. The position on the husn-qubh issue is also decisive for other theological problems. The root of the evil problem or theodicy is mostly based on this problem in Islamic thought. The actions of God and human are questioned here. The value judgments that actions will take are examined. Which action is more moral and better? Another major problem discussed in this article is human actions. It is a matter of freedom of human volition. The volition of man before the absolute God is a problem. Because God has absolute power, will and knowledge. On the other hand, God imposes responsibility on man. But what are the limits of this responsibility? Al-Kastalī discusses all these problems in the context of Sadr al-Sharī‘ah and al-Taftāzānī. In the big picture there are representatives of the schools of al-Māturīdi and al-Ashʿarī. Al-Kastalī doesn’t paint a new picture, rather makes the lines in the picture clear. In this article, the texts will be analyzed mutually. The content and uses of the concepts will be given importance. Ideas will be discussed from their main sources and the roots and different reach of the issues will be touched. The interactions of different schools of thought will also be included. (shrink)

Resumé Dans cette étude, nous nous proposons d’analyser de la perspective sémiotique de la traduction l’œuvre intitulée De la part de la princesse morte de Kenizé Mourad, écrivaine francophone, qui a une identité multiculturelle étant donné qu’elle est princesse ottomane du côté de sa mère et princesse indienne du côté de son père. Née à Paris dans des conditions de la Deuxième guerre mondiale, et orpheline de mère à l’âge d’un an et demi, Kenizé Mourad a été élevée dans le (...) contexte culturel français car son père en Inde ignorait qu’elle était vivante. Dans cette œuvre, elle raconte l’histoire tragique de sa mère en exil, la Princesse Selma, petite-fille du Sultan Mourad V, padischah ottoman. Nous abordons le texte et ses deux traductions turques intitulées toutes les deux Saraydan Sürgüne pour étudier les conséquences de la transformation des expressions neutres en français en des locutions idiomatiques en turc. Nous menons à bien cette interrogation au prisme de la notion de surinterprétation conçue dans le cadre de la Systématique de la désignification en traduction comme « un commentaire excessif du sens de l’original » tout en analysant en quoi les expressions idiomatiques constituent la surinterprétation et de quelle manière elles naturalisent le discours original. (shrink)

Name der Zeitschrift: Byzantinische Zeitschrift Jahrgang: 107 Heft: 2 Seiten: 785-810.

Recently a role for the vagus nerve in conditioning food preferences was established in rodents. In a prospective controlled clinical trial in humans, invasive vagus nerve stimulation shifted food choice toward lower fat content. Here we explored whether hedonic aspects of an orally sampled food stimulus can be modulated by non-invasive transcutaneous vagus nerve stimulation (tVNS) in humans. In healthy participants (n= 10, five women, 20–32 years old, no obesity) we tested liking and wanting ratings of food samples with varying (...) fat or sugar content with or without tVNS in a sham-controlled within-participants design. To determine effects of tVNS on food intake, we also measured voluntary consumption of milkshake. Spontaneous eye blink rate was measured as a proxy for dopamine tone. Liking of low-fat, but not high-fat puddings, was higher for tVNS relative to sham stimulation. Other outcomes showed no differences. These findings support a role for the vagus nerve promoting post-ingestive reward signals. Our results suggest that tVNS may be used to increase liking of low-calorie foods, which may support healthier food choices. (shrink)

This article takes as its basis the claim that the root cause of the ecological crisis is based on theological reasons, especially the monotheistic conception of God in traditional Christianity. The article aims to evaluate the claim that the monotheist understanding of the God-universe relationship is the main cause of the ecological crisis, in the context of ecofeminism, which is one of the leading representatives of this claim. In the literature, which includes examining the ecological crisis with its theological dimensions, (...) many studies evaluate the relationship between human beings and nature. In addition, some studies deal with the subject within the framework of the relationship between God and the universe, albeit relatively few. An important part of them consists of the studies done by ecofeminist theologians. The most distinctive feature of these studies is the critical attitude of ecofeminist theologians against traditional monotheism concerning the ecological crisis. At the center of the criticism is the emphasis on power and absolute transcendence among the attributes of God in the monotheist conception of God. According to ecofeminist theologians, the monotheist conception, which is claimed to represent the dominant understanding of God, especially in Western Christianity, supports a hierarchical God and universe relationship as a result of the application of the dualist perspective in explaining reality. In this hierarchical structure, God is portrayed as a being outside and beyond this world, who legitimizes power relations and enables the weak to be oppressed, therefore, the monotheistic God concept is strongly criticized by ecofeminist theologians. On the other hand, ecofeminist theologians propose pantheist and panentheist God conceptions, which are defended by two pioneer ecofeminist theologians Rosemary R. Ruether and Sally McFague, respectively, as an alternative to the traditional monotheist conception of God. In this study, in line with the mentioned purpose of the study, pantheist and panentheist interpretations proposed by ecofeminist theology and prominent among the God and universe relationship approaches in contemporary Christian philosophical theology are discussed in the context of ecological crisis. In this framework, this study evaluates some of the problems that arise in the application of ecofeminist discourse to the field of theology in terms of alternative God conceptions put forward by ecofeminist theologians. Based on this background, the study includes four chapters. First, the dimensions of the relationship between ecofeminism and theology have been revealed. Then, the main arguments of ecofeminist theology in its critique of the monotheist conception of God are evaluated. Then, pantheist and panentheist conceptions, the alternative God conceptions offered by ecofeminist theology against monotheism, are discussed. Finally, within the framework of the arguments it has put forward, an evaluation of ecofeminist theology and conceptions of God has been made in terms of contextual and methodological aspects. (shrink)

This study aims to explore the influence of workplace bullying incidences on both targets and bystanders with respect to their perceptions of organizational justice and organizational citizenship behavior. Responses from 288 white-collar public employees revealed that one third of the participants stated themselves as being exposed to workplace bullying behavior in the last six months. As hypothesized, findings support the view that workplace bullying experience plays a significant negative role in organizational justice and citizenship behavior perceptions. Moreover, a significant negative (...) effect is also found on justice perceptions and citizenship behavior of bystanders. Subjective evaluations did not reveal a significant effect in both cases. (shrink)

Grammar studies on Arabic started with Abu Aswad ad-Duali (d. 69/688) in Basra, the center of science and culture. Grammar studies have improved with scholars such as Khalil b. Ahmed (d. 175/791) and Sibeweyhi (d. 180/796) during the Abbasid period (750-1258). These studies, which continued in the style of commentary and annotation after the Abbasid period, reached its peak in the Ottoman period (1300-1922). One of the scholars who wrote a work in the style of commentary on the science of (...) nahw (syntax) is Ali b. Muhammed b. Mas‘ud al-Bistami al-Shahrudi (d. 875/1470). He became famous with the nickname Musannifak because he started to write books at a young age. 15th-century Ottoman scholar Alaaddin Musannifak Mas‘ud al-Bistami al-Shahrudi (d. 875/1470) grounded the nahw issues, he used the Qur’an, hadith and Arabic theology; he also applied to rational proofs such as qiyas and istishab. In this article, Musannifak’s method of applying only to narrated sources such as the Qur’an, hadith and Arabic words in order to reveal his methods of commentary is discussed. In this context, Musannifak’s method of reference to narrative sources in his commentary has been revealed with a qualitative approach by analysing his work on al-Misbah by Nasir b. Abdiseyyid b. ‘Ali al-Mutarrizi (d. 610/1213), Sharḥ al- Miṣbâḥ fi al-naḥw. (shrink)

This article presents a discussion of key aspects of knowledge in Sufism through an analysis of the film Bab’Aziz: The Prince Who Contemplated His Soul. The dominant Western pe...

There is no common working style followed in the preparation of the editorial critiques of the ĥāshiya. The overwhelming majority of the ĥāshiya works written on at least one text and commentary, were produced in the Ottoman science-culture basin and period. Ĥāshiya style of writing is an area neglected by the academic community until recently. A claimant is obliged to prove his claim by scientific, legal and moral principles. However, studies that prove or at least support the said judgment have (...) not been completed. The final objective decision should be postponed to the research of manuscripts. Otherwise, the judgment will not go beyond the pre-judgment. The article is intended to give momentum to academic studies on the sharḥ-ĥāshiya writing style. Muqaddimāt al-Arba‘a is a text in which Ṣadr al-Sharī‛ah [die. 747/1346], considered one of the pioneers of the contractor Māturīdī school, analyzes human verbs. Since its establishment, the Māturīdī school has remained sensitive to human freedom and human-centred moral principles. According to the claim, thanks to the four premises, the ontological status of the will has attained a structure that can exist or disappear in terms of expression. The understanding of free God and free man depends on the acceptance of the will in this structure. Otherwise, man and God will not be considered free. The representative of the Ashʿarī thought system Taftazānī [die. 792/1390], critically commented on the text. According to him, the conclusion of the four premises in terms of Ash‘arī doctrine consists of a door creak and a fly hum. There is also Ḥāccī Hasanzāda’s [die. 911/1505-1506] among the scholars who wrote on the order of Fatih Sultan Meḥmed, who wondered the basis of the thought and scientific tension. His work is a product of ĥāshiya style. The article of Ḥāccī Hasanzāda points out the deficiencies and weaknesses of the premises and discusses the connection of the will with the moral principles within the framework of schools. In this article, Ḥāccī Hasanzāda’s work titled Ĥāshiya ‘alā Muqaddimāt al-Arba‘a will be introduced and its critical edited publication will be presented. (shrink)

In our country, it is observed that, most of the current academic studies carried on the history of Taṣawwuf usually includes Egypt, Iraq, Turkey, India and Central Asia and it is also seen that these are the studies that form the Eastern region of the Islamic World. The development of Islam and especially Taṣawwuf in the West, seems to have been studied by fewer researchers compared to the first. In fact, when the investigation in this direction is taken into consideration (...) in a more specific region such as the Maghrib, it is noticed that the number of researchers in this area has decreased. From this point on, our research covers the tabaqāt literature that emer-ged in the Maghrib/Morocco region between the 13th and 20th centuries A.D. In the study; starting from Ibn Zayyāt al-Tādilī's book al-Tashawwuf ilâ rijâl al-taṣawwuf, a total of ten hagiographical works were introduced. In the biographical information and explanations, a detailed evaluation was made on the topics such as the life of the author, the subject of the current work, the purpose of writing, the similar and different sides from other tabaqāt books, the method of presentation of the work. On the other hand; the contributions of these works, which were proclaimed in a certain period of time in the geography of Morocco, to the historical memory of the societies in that geography were also tried to be determined. According to the findings obtained as a result of the study, it has been determined that the tabaqâts reflect a certain section of history including political, religious, cultural and social aspects and convey the general life styles of the communities they deal with. (shrink)

This article provides an analysis of Muhammad Iqbal’s views on the notion of action in the context and light of Charles Taylor’s philosophy of action and attempts at constructing Iqbal’s own theory of action. Despite the fact that the Notion of action is one of the central issues of Iqbal’s philosophy, the literature on Iqbal lacks in the studies dealing with this notion in a philosophical context. The notion of action has also become one of the popular topics of modern (...) philosophy since the second half of the twentieth century. However, current discussions in this field present a narrow understanding of the term by ignoring non-western philosophers’ contribution to the field. Therefore, it is aimed at this study to contribute to the literature in three fields: to the literature of contemporary philosophy of action by highlighting the views of a Muslim philosopher on the notion of action, to the literature on Iqbal by examining one of his central concepts that deserves to be taken more seriously in a philosophical context, and finally to comparative philosophical studies by comparing the views of these two philosophers who have never been brought together in a study, and by developing a dialogue between them. (shrink)

In the globalizing world, it is seen that life is more intertwined with different cultures. Therefore, intercultural sensitivity has vital importance for a peaceful harmonious common life. In order to ensure this sensitivity, societies must unite with common accepted values. In this regard, the adoption of universal values expressed by the UNESCO-UNICEF has particular importance. Therefore, schools have important responsibilities. Schools may prefer out-of-class activities in the development of positive sensitivity behaviors. In this study, the sensitivities developed by secondary-school students, (...) who are the target group, toward living universal values after participating in out-of-school socio-cultural short-term trip activities were examined. The research adopts the phenomenological approach, which is one of the qualitative research methods. Interview techniques were used in accordance with this model. In line with the purpose of this research, the school administrators, who have the ability to witness the changes in the behavior of the children during and after the socio-cultural planned trip activities and who can best interpret them by filtering, have been reached. According to this criterion, 51 school administrators were selected. The results of the research revealed that short-term socio-cultural trips abroad have effects on living-universal values. It was observed that the positive behaviors in the school environment continued after the trip. We can say that, the development of sensitivity toward living-universal values also positively affects students’ intercultural sensitivity. As a result, it is recommended that school administrators give importance to such activities. (shrink)