Bu çalışma, 2015 yılında Birleşmiş Milletler tarafından kabul edilen Sürdürülebilir Kalkınma Hedefleri (SKH) ile neoliberal politikalar arasındaki ilişkiyi incelemektedir. Odak noktası, "tam ve üretken istihdam ile insan onuruna uygun işlerin sağlanması" hedefidir. Araştırma, serbest piyasa güçlerinin ekonomik ve sosyal sorunları çözmedeki etkinliği inancının, bu hedefle olan uyumunu tartışmaya açmaktadır. İstihdamın iş güvencesi, sözleşmeler, ücretler, çalışma saatleri ve sendikal yapılarına dair makroekonomik analizler, neoliberal politikaların SKH'lerle çeliştiğini göstermektedir. Bu eksende, SKH'lerin mevcut politik yapıyla uyumlu olup olmadığı ve neoliberal politikaların sürdürülebilir kalkınma (...) hedeflerine ulaşma üzerindeki etkisini tartışmaktadır. Veriler Dünya Bankası, ILO ve OECD'den alınmış, veri madenciliği yöntemleri kullanılarak Türkiye, OECD ülkeleri ve Dünya düzeyinde karşılaştırmalı analizler yapılmıştır. Bu bağlamda, çalışma sürdürülebilir kalkınma hedeflerine, özellikle iş yaşamına ilişkin boyutlarında, neoliberal politikaların etkilerini değerlendirerek özdüşünümselliğimizi geliştirmeye katkıda bulunmaktadır. (shrink)

There are basic traffic rules as well as rules that must be followed personally and socially. Depending on the drivers, positive and negative behaviors occur in traffic. Because of negative behaviors in traffic, there are loss of life and property, as well as moral/psychological prob-lems. It is seen that moral behavior, empathy and religious values are important in traffic. There are many studies that reveal the relationship between religiousness, traffic behaviors, and empathy. It can be predicted that there are relationships (...) between religiosity, driver behav-ior and empathy. Moreover, according to studies based on correlation relations, it can be stated that those with high religiousness, inner religiosity and empathy scores are more careful and respectful in traffic. Empathic tendencies and religious values might lead to be more civilized, more respectful, and to comply with the traffic rules. The aim of the current study was to analyze the relationship between religiosity, traffic behavior, and empathy. Under the guidance of literature, the following hypotheses were tested: There is a differentiation in traffic errors and violations and positive driver behavior by gender. Positive driver behaviors and traffic errors and violations differ according to the accident rate. There is a statistically positive rela-tionship between religiousness and empathy and positive driver behavior. There is a negative relationship between religiousness and traffic errors and violations. Religiousness predicts empathetic tendencies and positive driver behavior. Empathy mediates in the relationship between religiosity and positive driver behavior. Research methods of the current study were documentation and relational survey method. Data collection was made by means of various social media and messengers etc. A total of 201 volunteers participated in the current study. According to gender, 104 (51.7%) of the partici-pants were men and 97 (48.3%) were women. The age range of the sample varied between 20 and 58 and the average age is 33. 199 (99%) of the participants had a driver’s license, 2 (1%) had not any driver’s license. In terms of accident rates, 100 of the participants (49.8%) had an accident, 101 of them (50.2%) never had an accident. The data was analyzed using SPSS and AMOS program. Descriptive analysis, t-test, Pearson correlation test, multiple regression based on structural equation model, intermediate variable analysis, and reliability analysis tests were performed in the analyzes. The questionnaire of the study consisted of the personal infor-mation form and the consent form created by the researcher, the driver behavior scale devel-oped by Reason et al., adapted to Turkish by Sümer et al., the positive driver behavior scale developed by Özkan and Lajunen, the empathic tendency scale developed by Dökmen and the religiousness scale developed by Ayten. According to gender, there is a statistically significant differentiation in terms of traffic errors and violations (t (199) = 4.731; p 0.001), and errors and violations (β = -, 120; p> 0.001). Regarding the regression weights according to the structural equation model, in terms of relationships between varia-bles, it is not statistically eligible to analyze the mediator. (shrink)

In this research, firstly, the related literature of cyberbullying/victimization, problematic internet usage and religiosity and correlations among religiosity, cyberbullying/victimization and problematic internet use were tried to be revealed. Subsequently, the differences between the gender groups on cyberbullying/victimization, problematic internet use and religiosity were examined. Moreover, the differences among the age groups on cyberbullying/victimization, problematic internet use and religiosity were analyzed. The study was conducted with 1130 participants between 16-55 years old. In the study, Personal Information Form, Revised CyberBullying Inventory, Generalized (...) Problematic Internet Use Scale 2 (GPIUS2) and two different Religiosity Scales were utilized. Personal Information Form was arranged by researchers. Two items of the Personal Information Form are derived from the Bapint Scale who developed by Öğel and et al. Revised CyberBullying Inventory was developed by Topçu and Erdur-Baker. Generalized Problematic Internet Use Scale 2 (GPIUS2) was developed by Caplan in 2010. The first religiosity scale was developed by Veysel and this version edited by Ayten was used. The second religiosity scale was developed by Ayten. According to the results of the study, it was seen that there was a statistically significant difference in the cyber bullying variable according to the sex. However, according to sex, cyber victimization, problematic internet use and religiosity variables were found not to be significantly differentiated. There is a significant difference in the cyberbullying, problematic internet use and religiosity according to the age variable. It has been found that there is no significant difference in the cyber victimization variable. According to the correlation which have been obtained, the significant negative relationship between religiosity, cyber bullying/victimization and problematic internet use were found. It is possible to say that as the religiousness increases, cyberbullying, cyber victimization and problematic internet usage decrease. (shrink)

The aim of the current study is to examine the relationship between religious coping, problematic social media use and loneliness. According to demographic variables as well as descriptive statistics, differences in religious coping, problematic social media use and loneliness variables were discussed in this study. Religious coping has been investigated in two dimensions as positive religious coping and negative religious coping. The sample of the study consists of 440 people. 152 of the participants are men and 288 are women. The (...) age range of the sample varies between 18-65 and the average age of the sample is 24.10. According to the marital status, 201 of the participants are married and 239 are single. Documentation and relational survey method were used in the study. SPSS, AMOS and SPSS Process Macro programs were used in the analysis of the research. In the study, descriptive statistics, t-test, ANOVA, correlation analysis, regression analysis and mediation analysis were performed to test the hypotheses created depending on the literature. (shrink)

This study is a theoretical work in the field of sociology of religion which aims to explain the origin of the act of sin and the fundamental motives of crime and deviation tendencies in this context, from Adam’s story in the Qur'an, the main source of Islam. Sin is regarded as a negative act in religious-cultural sense where one struggles for life and tries to protect itself. Though a direct correlation cannot be established with belief values, the sense of sin (...) can be effective in shaping our everyday life and controlling our behavior. Adam’s story is worthy of examination in this context as it carries the qualification of being a religious text that allows us to study the nature of sin. This is based on the Qur'anic text which we think is the simplest form of expression. Adam and Eve, Satan, Abel and Cain are the actors of this story and prototypes helping us to analyze the nature of sin. In this sense, sin acts in the form of various crimes and deviance behaviors as the result of man's eternity of property, power and status struggle in the person of these prototypes. Some theories which have been put forward about crimes and deviations can give a certain explanation on the subject. Also there is the possibility of giving more comprehensive factual explanations about the act of sin which contains a great deal of crime and deviant behavior, moving from the story of Adam. (shrink)

The article interprets Franz Caucig’s Socrates with a Disciple and Diotima?, one of several paintings commissioned for Palais Auersperg in Vienna, now housed at the Slovenian National Gallery. Socrates and a young man are in a pastoral setting beneath a plane tree near a river. They are addressed by a woman, and a chariot with maidens can be seen in the background. The scene is from Plato’s Phaedrus, since Socrates never leaves Athens, except for military service and in this scene (...) from the Phaedrus. The woman addressing Socrates and Phaedrus in the painting cannot be Diotima because her chariot has two white horses, indicating a goddess. The most likely goddess would be the goddess in the poem of Parmenides of Elea, the source of the soul-chariot analogy in the Phaedrus. The setting of Caucig’s Socrates painting bears a remarkable similarity to his Amnytus painting, which features political references to Napoleon’s subjection of Gorizia, Caucig’s homeland. Caucig’s Phaedrus remarks upon Napoleon’s conquests, Hegel’s lectures on Parmenides, and David’s idealized painting of Napoleon crossing the Alps. (shrink)

According to Dem. or. 23.199, Menon of Phasalos was honoured with Athenian citizenship for rescuing Eion. If this happened in 476 BC as commonly assumed, this would have been the only case of franchise through the assembly to predate Pericles’ law of citizenship. The Eion episode should thus rather be dated to 424 BC, even though the historian Thukydides claims the merit of saving the city for himself without mentioning the Pharsalian (Thuk. IV 106.4). This silence, however, serves an apologetic (...) purpose, since Thukydides was banned from Athens soon after defending Eion (V 26.5). Menon was thus identical with the homonymous commander of Thessalian troops in 431 BC (II 22.3) and the father of the Pharsalian Thukydides attested as proxenos in Athens in 411 BC (VIII 92.8). Neither of them ever was a citizen of Athens, which is further confirmed by Dem. or. 13.23, who specifies Menon’s reward as ateleia. (shrink)

Both social studies and preschool programs mention freedom as a value. However, in typical social studies curricula, the philosophical perspective is not included and no discussion takes place. In the preschool curriculum, freedom is an abstract concept, and the belief that children cannot understand abstract concepts prevails, while value studies are still limited to determining the frequency of values rather than interrogating them. As such, this study aims to explore young children's views on the concept of freedom, how these views (...) changed after their participation in a philosophically oriented activity, and how, consequently, the concept of freedom might be addressed in social studies on a philosophical level. The researchers used an applied qualitative study design, in which 19 children (14 boys, 5 girls) aged 5-6 years were interviewed before and after the presentation of the well-known folk tale “Rapunzel,” along with the question, “… am I free?” An exercise taken from the Philosophy for Children curriculum, "Freedom is similar to…, because…” was used in both pre and post interviews. The study used semi-structured interviews and document analysis as data collection instruments. The data obtained were subjected to descriptive and content analysis. As a result of the study, it was found that before the activity, children tended to discuss the meaning of freedom in the context of its limits (e.g. permission, prohibition, rules), and, following the activity, in the context of positive freedoms (e.g. growth, being independent). (shrink)

The coronavirus/COVID-19 pandemic has brought about significant changes in the lifestyle of students. However, despite an extensive study of students’ life stress using a non-comprehensive scale and variable-centered approach, it has been little studied with a comprehensive scale and person-centered approach. Using the Student-Life Stress Inventory-revised (SSI-R), we analyzed students’ latent stress profiles and examined differences in psychological resilience and emotional intelligence by comparing stress profiles from a sample of 418 undergraduate and graduate students (aged 18–36) in various departments of (...) eight universities in Turkey. We identified five distinct stress profiles, defined as an extremely low stress group (ELSG), a low stress group (LSG), a medium stress group (MSG), a high stress group (HSG), and an extremely high stress group (EHSG). We found that (1) MSG and HSG were similar in terms of emotional intelligence, resilience, and possession of high standards, and they reported higher levels of physiological, emotional, and behavioral reactions than ELSG and LSG; (2) MSG felt more pressure than HSG; (3) ELSG reported higher levels of emotional intelligence (wellbeing, self-control, and emotionality) than others. Also, EHSG reported lower levels of emotional intelligence (specifically self-control) than others; (4) whereas resilience was highly positively correlated to wellbeing, resilience and wellbeing were moderately negatively correlated to stress. Extremely low stress group and LSG reported higher levels of resilience than others. Medium stress group, HSG, and EHSG did not differ with regard to resilience and wellbeing. Our results suggest that, university students are able to maintain their functionality by coping up with stress in some ways, no matter how stressful they are. These findings are discussed in relation to the relevant literature. (shrink)

It has been commonly argued that there are traces of Jean Paul Sartre on the philosophical system of his partner, Simone de Beauvoir. Some claim that Beauvoir was not original enough when constructing her system and developing her thoughts; according to some others, she even was not a philosopher. From the perspective of Beauvoir, she didn’t even consider herself as a philosopher but as an author. For her, to call somebody a philosopher, they should be like Spinoza, Hegel, or Sartre (...) who constructs a comprehensive philosophical system, loves philosophy, teaches philosophy, understands philosophy, and uses philosophy in their works. Given these criteria, Sartre was a philosopher for her and she admits that Sartre’s philosophy influenced her a lot. Furthermore, she clearly expresses that there was a mutual influence indeed, which means she also influenced Sartre, but her impacts on him were in terms of literature, not philosophy. To give an example, after writing his biography books, Sartre wrote The Words where the traces of Beauvoir can be seen quite easily. This point can also be derived from Sartre’s admittance that he got the clarity and truth in his works--especially when describing a gesture, analyzing a situation, or observing an incident--by means of Beauvoir’s meticulous style and rich experiences. Sartre also indicates that Beauvoir was a perfect complement and privileged reader for him.In this work, our primary focus will be on the details of the influence of Sartre on Beauvoir. Here, I have to point out that even though the title of this paper is determined as “The Impacts of Sartre on Beauvoir” indeed the word “benefit,” instead of “impact,” would do better for our purpose. It is because though Beauvoir was influenced from Sartre’s philosophical identity, when building her thoughts we must say she mostly “benefited” from Sartre’s philosophy. We can easily see the examples of this point in several contexts: first, in the notion of ambiguity, and second, in her analysis of the position of woman. Also, in her notion of “the other” which is a threat for the independence of an individual, she shares the same ideas with Sartre in her early writings, but later, she changed her direction and adopted a different view.If we examine the notion of Beauvoir’s “ambiguity,” though it has various meanings, what she means is that a person is a free and unique subject on the one hand; and on the other hand that person is an object for others. Here, Beauvoir benefits from Sartre’s existential types. She agrees with Sartre on the idea that human existence contains both being-in-itself and being-for-itself; however, she thinks that having these two types of being together in their existence leads to an ambiguity for human beings. Sartre sees humans as beings that are always in a relationship with the other. And in this relationship, when being-for-itselfsubmit to the other, it becomes an object for the other’s freedom. While being-for-itself perceives the other as subject, she, herself, becomes an object. This fact expresses an ambiguity for Beauvoir.Another issue we can associate with the notion of “ambiguity” is related to the relationship between self and the other, the relationship that relies on the confrontation of the consciousness of the self with the consciousness of the other. At this point, the “I” who identifies himself as an absolute being sees the other’s consciousness as a threat and acts like an enemy towards it. It is because the subject that was exposed to the perspective of the other becomes an object now and she loses her freedom due to the intervention of the other. The other makes her an unguarded being. Now, the subject is not an active being but the object of the other. Thus, due to these restraints of the other on the subject’s freedom, the subject must deny the hegemony of the other and get over the problem by making the other an object. Similar to Sartre, Beauvoir, too, sees the existence of the other or others as a danger for her own freedom at the beginning. She considers freedom in individualistic way and sees the others as barriers for her freedom. But later, she changes her stance, and begins to consider the other as a necessary condition for her own freedom.The last point I am going to focus on is the philosophical source of The Second Sex. One of her masterpieces, The Second Sex, in which she gives the explanation of the oppressions women face and established the principles of modern feminism, is about the women who represent “the other gender” due to fact that women are always identified in terms of the differences of their oppressors, men. In The Second Sex, she examines the essential features that make a woman a woman and at the end she comes up with the notion of “the other.” When reaching this notion, in order to show how she applied existentialist ideas of ontology and ethics, she says that men perceive themselves as “I” or “the subject” and women perceive themselves as “the other.” Beauvoir improves the claims of Sartre in The Second Sex in a unique way, and further put forwards that women are regarded as “the other” and men are called as “the subject.” At this point, if the other becomes a threat for the subject or “I,” then, it can be said that women, too, become a similar threat for men.Surely, there are other points that can be said about the impacts of Sartre on Beauvoir. We will also be examining those points as well as the above ones in this work. (shrink)

Summary The main function of Hellenistic queenship is increasingly understood as contributing to the definition of the basileus. The early Ptolemies produced the most peculiar version of the ‘sister queen’, known throughout the Near East as an ideological construct, but taken literally in Egypt from the time of Ptolemy II Philadelphos and Arsinoe II Philadelphos, the ‘Sibling-Lovers’. The most famous example of a ‘virgin queen’ is Berenike, the daughter of Ptolemy III Euergetes and Berenike II, best known from the Kanopos (...) Decree, which regulated her posthumous cult. Often understood as a merely honorary title for some or potentially all princesses in Alexandria, the basilissa title of unmarried girls has found little scholarly attention so far. Altogether, there are surprisingly few royal daughters for whom we have clear evidence: besides the aforesaid Berenike, her sister Arsinoe III and previously Berenike, the daughter of the Philadelphoi. Claims that Arsinoe II or her sister Philotera had enjoyed the same status at the court of Ptolemy I Soter cannot be substantiated, so that their basilissa titles should be explained by marriage with a king. The phenomenon of virgin queenship was thus of limited duration. It is best interpreted as a ramification of an emphatically endogamous royal dynasty: Ptolemy II and Ptolemy III pledged their most distinguished daughter to the future successor even before he had been chosen from among his brothers. (shrink)

Studies in the sociology of religion in Turkey have always kept the concern of examining the objective with an impartial perspective. The fact that researches in Turkey have focused on the religion of Islam and different religious groups with Islamic origins has kept the problem of the objectivity of the sociology of religion on the agenda methodologically. However, it should not be forgotten that understanding Turkish society and other societies where Islam is the dominant religion will be possible by going (...) down to the first sources sociologically as well as religiously, and interpreting the behavior of the first believers of the revelation. In particular, the ijtihads of the "Rashid Caliphs Period", which is a special period in the history of Islam, have been referred to as a religious and rational source both in the formation of Islamic fiqh and in the social structures of Muslim nations. In this context, the question of what are the effects and sociological aspects of the ijtihads of the first four caliphs on the development of Islamic culture and civilization, the govarnance and social formation of Muslim societies will be examined. What social reasons did the Rashid caliphs take into account in their ijtihads, what social events they led to, and how they had an impact on institutions. This study, which will be an essay on "Sociology of Ijtihad", also aims to question the possibilities of a common study field for Sociology and Fiqh. (shrink)