Nowadays, it is frequently seen that theology education is criticized over secularism or piety concerns. In fact, it has recently been observed that those who have opposed the existence of the theology faculties within the university system for religious reasons have tried to make their voices heard on different platforms, especially on social media. The discussions conducted on different platforms mostly run without a scientific basis. The aim of this study is to determine the views of theology faculty students with (...) regard to the studying on campus and to contribute to the structure of the evaluations on higher religious education-university dilemma on a scientific basis. Metaphor technique was used for data collection. Data were collected in April 2019 using open-ended questions from 228 sophomore, junior, or senior students at Faculty of Theology in Zonguldak Bülent Ecevit University. Content analysis and chi-square technique were used in the data analysis. The research revealed that the majority of students (%73, 2) produced positive metaphors for studying theology on campus. Students mostly explain the positive experience of studying on campus through the possibility of growing up as a well-equipped theologian, recognizing real-life, and representing religion. It was also determined that the students who completed the associate degree and continued theology faculty highlighted the positive aspects of theology education on campus.Summary: While higher education throughout history has been undertaken by madrasas in the East and monastic schools in the West, it has been represented by the modern university in the last two centuries. The madrasas and monastic schools were religious institutions in terms of aims, epistemological and pedagogical understanding, institutional structures, and the lifestyle they produced. The aim of these institutions, which are subordinate to religious authority, was to educate the man on behalf of God while giving this education in accordance with the religion. The university, which replaces madrasas and monastic schools, was not different from the tradition of madrasas and monastic schools when it was first established. The first universities and colleges that were accepted as the ancestors of the well-established universities in the West were schools established for religious purposes. Indeed, many of the western universities established in the past for religious purposes continue their administrative and financial ties with the church. On the other hand, after enlightenment, education has ceased to be a business of religious institutions, and national states have established modern universities to train people suitable for their own needs. The modern university that is positivist and rationalist reveals information to educate people and to perfect society in the name of the state and the economy, not for the God. Research shows that both universities that maintain their ties with the church and state universities participate in the secularization process deeply. Nevertheless, religion continues to exist in different forms at universities, which is much more intense at universities that continue their connection with the church. In addition to the theology and religious studies programs, religion finds a place in the modern university campus through accredited student organizations, campus priests and preachers, social organizations, etc.When Darülfünun (Dār al-Fünūn) the first example of a modern university was established in Turkey in 1900, theology faculty became one of the three faculties. However, whether a modern university is a suitable place for higher religious education has been a controversial issue. In 1915, theology faculty was removed from the university system, then re-established in the university again in 1924, and in 1933, theology education was terminated due to the discussions of modernization. In 1949, the theology faculty was reintroduced at the university; and after 1959, High Islamic Institutes were established under the Ministry of National Education. The inclusion of religious education in the university has been one of the issues that frequently occupy the agenda until 1982, when all higher religious education institutions were included in the university system. In these discussions, the interesting thing is that religious people insist on being included in the university system although various groups oppose in the name of secularism principle. Even more interesting is that there are still demands for higher religious education outside the university, although the number of theology faculties has increased in recent years. In order to make the madrasas to be function as an alternative or complement to theology faculty, they claim that the theology degree completion program or open theology program must be expanded. In fact, it has recently been observed that those who have opposed the existence of the theology faculties within the university system for religious reasons have tried to make their voices heard on different platforms, especially on social media. Those who make such claims, claim that the university is not a suitable place for religious education in terms of epistemology, pedagogy, and social life.This study aims to determine the views of theology faculty students with regarding to the studying on campus and to contribute to the structure of the evaluations on higher religious education-university dilemma on a scientific basis. Within this framework, three basic questions were investigated: (i) Do students highlight positive or negative aspects of theology education on campus? (ii) What kind of experiences are reflected on the positive or negative aspects of theology education on campus from the metaphors? (iii) Is there any difference among the metaphors of the students according to the gender and enrolling types to the faculty (university entrance exam or vertical transfer exam and non-exam enrolling system)? Metaphor technique was used for data collection. Data were collected in April 2019 using open-ended questions from 228 sophomore, junior, or senior students at Faculty of Theology in Zonguldak Bülent Ecevit University. Content analysis and chi-square technique were used in the data analysis.The research revealed that the majority of students (%73, 2) produced positive metaphors for theology education on campus. Students mostly explain the positive experience depending on the possibility of growing up as a well-equipped theologian, experiencing real-life, and representing religion. Among the reasons of the negative metaphor producers, the degenerative effect of the campus environment, the exclusion, and the desire to study in a religious environment come to the fore. It was also determined that the students who completed the associate degree and continued theology faculty highlighted the positive aspects of theology education on campus. Consequently, results show strong student support for theology education at university.In our opinion, it is possible to interpret the recent debates on the inclusion of theology faculties within the university system through the general tendencies of religious people who encounter modernism. In this regard, the results provide important clues. Religious people who encounter modernism generally preferred one of the following three ways: ghetto closure, conflict with the modern, seeking a consensus-based way to continue to touch the life of modern people with the message of religion over time and space. While those who prefer ghettos and conflict reject everything that is modern, those who are accommodating seek ways to keep religion together with modern people and institutions despite some risks. Results show that most of the theology students consider the university as a place that offers opportunities for religious education despite the secular and sometimes challenging environment of the campus. This means that they have a strong self-confidence in the beauty that religion can bring to modern life and modern people. (shrink)

While the literature on the effective management of business and natural environment interfaces is rich and growing, there are still two questions regarding which the literature has yet to reach a definitive conclusion: (1) what is the interactive effect between internal and external drivers on a proactive environmental strategy (PES)? and (2) does a PES influence firm's performance? Drawing on the resource-based view for the internal drivers' perspective and institutional and legitimacy theories for the external drivers' perspective, this study suggests (...) that the effect of entrepreneurial orientation on a PES is moderated by the intensity of government regulations and customers' sensitivity to environmental issues. The authors also examine the relationship between the PES and a firm's performance in terms of sales and profit growth. Implications are discussed regarding the role of a PES in achieving a competitive advantage in the marketplace. (shrink)

The world is getting increasingly interconnected. For this reason, schools should apply strategies to develop students’ civic skills and global civic engagement. The purpose of this paper is to examine the influence of multicultural exposure, multicultural interaction, social media usage, and study abroad experience on global civic engagement. The correlational survey model was applied for the study. The participants were selected through cluster random sampling during the 2018-2019 academic year. This study was implemented with 425 high school students who attend (...) private schools. The authors used Global Citizenship Scale (Morais & Ogden, 2011) and Multicultural Experience Assessment (Aytug, Kern, & Dilchert, 2018). The findings showed that multicultural exposure, multicultural interaction, and social media usage were positively correlated to global civic engagement. In addition, multicultural exposure, multicultural interaction, social media usage, and study abroad experience significantly predicted global civic engagement. (shrink)

This chapter attempts to analyse the shift in the Adriatic policy of the Ottoman Empire in the Napoleonic period. The focus is on the formation of the Republic of the Seven United Islands — the Ionian islands of Corfu, Paxos, Leucada, Cephalonia, Ithaca, Zante and Cythera — through active Ottoman and Russian intervention. Ottoman-Russian quarrels over the status of the Republic as well as the conflict between imperial realities versus local interests are integral to the understanding of the delicacies of (...) running the Adriatic frontier in the Napoleonic period. When the Russo-Ottoman alliance shattered and the Ionian Islands were abandoned to the French together with the four coastal towns, the Ottomans once again resorted to the good old policy of cautious diplomacy; that is to say, the provisioning of the occupying force in Corfu. (shrink)

One of the areas of study of tafsīr is the stories in the Qur’ān. In the stories of the Qur’ān, generally creation, man, the nature of man and different societies that lived in history are mentioned. Although the main theme in the stories is belief and disbelief, social structures and cultural features are explicitly and indirectly mentioned as well. But the mufassirs approached the stories mainly from the point of view of belief and disbelief. They did not declare an opinion (...) on cultural studies. Positive science applies the culture, science and technology that humanity has, only to the will and labour of man. However, when we look at the sacred texts, humanity has not only realized its development in the field of culture, science and technology, but also evolved by the presence of divine grace as well as the mind. In this evolution, the prophets were given a special task. This study covers the prophets and some inventions and professions attributed to them. The examination of the influence of divine grace and the Prophet’s fatānah (outstanding reasoning power) in the development of culture, science and technology is among the importance of the study. Because when scientific determinations are examined, it is seen that the first cultural events and civil developments occurred in the geography of the Prophets. Again, it can be seen that the explanation of culture and cultural developments with a positivist perspective and an empirical paradigm has some shortcomings. For this reason, the article aims to explain how cultural developments are formed based on sacred information data. In the study, the qualitative method was selected and the document examination technique was applied. Along with cultural activities, the prophets and their works were discussed; classical and modern tafsīr sources, as well as historical books, akhīlik (a guild system) works and futuwwatnāmas (rules and regulations of the guild) were addressed. Man was created by Almighty Allah with different and superior equipment than other beings. He has been taught all names. Names mean having the ability to recognize-classify-name the creature, to reason, to transform the nature and to transfer the culture. The meaning of the verse “he taught him all the names” is to teach the Prophet Adam the knowledge of things and the general knowledge of civilized life. The general knowledge was developed by people and various and different objects were produced; science and technique were constantly developed. Especially the prophets made a great contribution to these scientific and technological developments. Thus, the prophets guided people in the spiritual sphere such as faith, worship and morality, as well as in the scientific and material sphere. Throughout the history, the prophets have shed light on scientific developments directly or indirectly, showing the limits of the level of science that humanity can reach through their miracles. According to Islāmic Sciences, the process of domesticating seeds and taming animals began during the reign of the Prophet Adam. He produced dresses for himself and his wife. As a prophet, a religion and belief system was formed during his time. Along with Prophet Idrīs, more beautiful dresses began to be knitted and sewn, writing with pencil. In the era of Prophet Noah, besides agriculture, art was also developed; sculptures and ships were made. During Prophet Hoad period, there was progress in agriculture as well as urbanization activities, and villages and towns began to form. During the reign of Ṣāleḥ, cities were founded in a serious sense. For this reason, in Prophet Ṣāleḥ’s stories, emphasis is placed on the words dār and diyār, which means house or houses, and in particular the word medīna (city) is used. The inscription, which began to be mentioned with Prophet Idris in Islāmic Sciences, also began to be used in the Qur’ān along with Prophet Abraham/Ibrāhīm, and during the reign of Prophet Moses/Mūsā, it was referred to as the book. During the reign of Prophet Joseph, money was invented and the clock and calendar were used. Again, Islāmic sources also contain the information that Prophet Joseph/Yūsuf invented paper for the first time. During the period of Prophet Shu‘ayb, the knowledge of account, measurement and weighing were developed, and they began to be used extensively in trade. During the reign of Prophet David/Dāwūd, iron was very widely used, and Prophet David, made household items out of iron, as well as war tools and equipment. Prophet Solomon/Sulaymān, on the other hand, expanded the processing of iron further, making it widely in all areas of life. During the reign of Prophet Jesus/ʿĪsā and Luqmān, medicine also made progress; Prophet Jesus developed and treated methods of treatment for crippled patients. Along with Islām, this information has been included and developed in the most detailed way in the Qur’ān, the personality of Prophet Muhammad (PBUH) and the Hadīth. (shrink)

This study comparatively examines supervisory reactions of Turkish sales managers to potentially ethical and unethical salesperson behaviors while replicating Hunt and Vasquez-Parraga (1993). Four scenarios representing ethical and unethical conditions of over-stating plant capacity utilization and over-recommending expensive products were presented to the managers. As a result of this comparative study, it is empirically demonstrated that Turkish managers primarily rely on the inherent rightness of a behavior with a focus on the individual (i.e., deontological evaluations) in determining whether a salesperson's (...) behaviors ethical or unethical, but the moral worth of a behavior (i.e., teleological evaluations) also play a role. Turkish managers rely both on the deontological and teleological evaluations in determining their intention to intervene through discipline and rewards. Furthermore, the results are consistent with Hunt and Vitell (1986), Etzioni's moderate deontology and inconsistent with the P-utility theory and ethical egoism. (shrink)

Bu makale, Kant’ın felsefesinde özgürlük konusunu incelemeyi ve tartışmayı amaçlamaktadır. Bu amaçla öncelikle Kant’ın özgürlük anlayışının ahlak felsefesiyle olan ilişkisi irdelenmiştir. İnsanın çevresini olduğu gibi kabul etmesi ve kendi özgür iradesi ile çevresine müdahale etmesi, onu değiştirmesi ve deneyimleri ile idrak etme süreci onun eylemlerinin dolayısıyla özgürlüğünün sınırları olduğu bilincine varması koşuluyla gerçekleşir. Dolayısıyla istediği biçimde eylemde bulunma ve her istediğini yapma anlamında bir özgürlük nasıl gerçekleşir. Bu anlamda İnsan özgür olduğunu biliyorsa bu bilginin nereden geldiğini belirtmek gerekir. Kant’a göre (...) özgürlüğü teorik olarak anlayamasak da bütün ideler içinde doğuştan olarak bildiğimiz tek idedir. Çünkü özgürlüğü ahlak yasasının koşulu olarak görmekteyiz. Yani özgürlüğün bilincine varmanın koşulu ahlaklılıktır. (shrink)

The well-known perception of war-hungry Muslims who had the Qur’an on the one hand and sword on the other offering a choice of either accepting Islam or losing one’s head has easily been created in the literature by the Orientalist scholars. Today the stress on the Jihad controversy by mass media in Europe and America is important and needs to be corrected. That jihad has usually been translated by the Western media as “holy war” is a greatly misunderstood principle in (...) Islam. There is no term in Arabic which means, “holy war”. War is not “holy” in Islam. I would like to divide this study into two parts: In the first part, the issue of conquest and its religious, ideological and theoretical references will be dealt with in reference to basic Islamic sources and the previous Islamic state’s practices. In particular, what are the limits of warfare and the position of civilians in the wars and wartimes according to the Islamic law will be looked for. In the second part, as a typical Islamic state, to what extend Ottoman conquests in the Balkans followed and practiced the legal way that opened up by Islamic law will be analyzed according to the available chronicles. (shrink)

The paper advocates that a middle ground between the many theories attempting to explain Islam and its view on the relationship between politics and religion is provided by the textual and discursive approaches. Islamist and/or Islamic revivalist movements are essentially concerned with the relationship between religion and social reality in the context of ‘change’. Worldly politics and the hermeneutics of disagreement also essentially deal with ‘change’ and ‘public space’. What is ‘changeable’ and what is ‘unchangeable’ is a question of hermeneutics. (...) Understanding a text is a human enterprise, and as such it is likely to create ‘difference’ of opinion. But while disagreement triggers conflict, proper understanding and application of a systematic hermeneutics leads to an ethics of disagreement which eventually allows for a modus vivendi in the public space. It is thus important for any tradition to have a hermeneutical framework towards an ethics of disagreement. In the particular case of Islam it is not difficult to find such a hermeneutical methodology that allows for differences and otherness to live side by side, towards unity in diversity. It only needs to be reappraised. (shrink)

The aim of this study is to obtain information about the awareness of social studies teacher candidates about the refugee problem in Turkey. In this regard, a group of teacher candidates are asked their opinion on the subject of refugees in Turkey and as to how they perceive the problem. Interview method is used in the study for data collection. The obtained data is subjected to content analysis via Nvivo 8 software package. As a result of the study, it is (...) observed that the participants residing in provinces with high refugee population have a more negative attitude towards refugees, whereas the ones in areas with no refugee population have a more positive attitude towards them. It is also observed that, in general, teacher candidates do not pay any special effort to acquire information about the subject. (shrink)

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

Most significant problems of contemporary life have their origins in nihilism and its paradoxical logic, which is simultaneously destructive to and constitutive of society. Yet, in social theory, nihilism is a surprisingly under-researched topic. This book develops a systematic account of nihilism in its four main forms: escapism, radical nihilism, passive nihilism and 'perfect nihilism.' It focuses especially on the disjunctive synthesis between passive nihilism and radical nihilism, between the hedonism/disorientation that characterizes the contemporary post-political culture and the emerging forms (...) of despair and violence as a reaction to it. The book deals with nihilism at three levels. First, it addresses the genealogy and consequences of nihilism, which is followed by an excursus through film analysis. Then the book focuses on the 'social,' relating nihilism to capitalism, post-politics and terrorism. Another excursus fleshes out the theoretical argumens by focusing on Houellebecq's fiction. Finally, the possibilities of overcoming nihilism are considered by emphasizing the significance of concepts such as event, agonism and antagonism in this context. (shrink)

While stakeholder theory has traditionally considered organization’s interactions with stakeholders in terms of independent, dyadic relationships, recent scholarship has pointed to the fact that organizations exist within a complex network of intertwining relationships [e.g., Rowley, T. J.: 1997, The Academy of Management Review 22(4), 887–910]. However, further theoretical and empirical development of the interactions between stakeholders has been lacking. In this paper, we develop a framework for understanding and measuring the effects upon the organization of competing, complementary and cooperative stakeholder (...) interactions, which we refer to as stakeholder multiplicity. We draw upon three forms of fit (i.e. fit as matching, fit as moderation, and fit as gestalts; Venkatraman, N.: 1989) to develop a framework for understanding stakeholder multiplicity based upon the direction, strength, and synergies of the interacting claims. Additionally, we draw upon the theory of stakeholder identification and salience of Mitchell et al. (1997), which we argue provides a more relevant and significantly more illustrative explanation of the nature and effects of stakeholder interactions upon the organization than the network approach of Rowley (1997). Furthermore, we ground our framework through reference to three stakeholder groups (i.e. governments, customers, and employees) and the stakeholder issue of concern for the natural environment. We propose a hierarchy of the multiplicity strength of influence of these three stakeholder groups. Potential measurement and implications are discussed. (shrink)

The purpose of this study is to shed light on a period of time in Ottoman history when conversion policies and practices, influenced by the changes of times and, resulted in unprecedented socio-political directions. In order to do that, some conversion cases from the Ottoman society in Salonica will be presented. Conversion to Islam is of central importance in explaining the rise of empire and its formation in many scholarly studies. It was usually presented as an official policy of Ottoman (...) administration throughout the centuries. The devshirme system and Sufi preaching were considered to be the major instruments of mass conversion to Islam.On the contrary, I propose to look at the conver- sion issue in the nineteenth century context from a different angle. (shrink)

I treat despotism as a virtual concept. Thus it is necessary to expose its actualizations even when it appears as its opposite, refusing to recognize itself as despotism. I define despotism initially as arbitrary rule, in terms of a monstrous transgression of the law. But since the monster is grounded in its very formlessness, it cannot be demonstrated. However, one can always try to de-monstrate it through disagreements. In doing this, I deal with despotism not as a solipsistic undertaking but (...) as part of a constellation that always already contains two other elements: economy and voluntary servitude. I give three different – ancient, early modern and late modern – accounts of this nexus, demonstrating how despotism continuously takes on new appearances. I conclude, in a counter-classical prism, how the classical nexus has evolved in modernity while the focus gradually shifted towards another triangulation: neo-despotism, use and dissent. (shrink)

Organized rape has been an integral aspect of warfare for a long time even though classics on warfare have predominantly focused on theorizing ‘regular’ warfare, that is, the situations in which one army encounters another in a battle to conquer or defend a territory. Recently, however, much attention has been paid to asymmetric warfare and, accordingly, to phenomena such as guerrilla tactics, terrorism, hostage taking and a range of identity-related aspects of war such as religious fundamentalism, holy war, ethnic cleansing (...) and war rape. In fact, war rape can be taken as a perfect example of an asymmetric strategy. In war rape the soldier attacks a civilian (not a fellow combatant) and a woman (not another male soldier), and does this only indirectly with the aim of holding or taking a territory. The primary target here is to inflict trauma and through this to destroy family ties and group solidarity within the enemy camp. This article understands war rape as a fundamental way of abandoning subjects: rape is the mark of sovereignty stamped directly on the body, that is, it is essentially a bio-political strategy using (or better, abusing) the distinction between the self and the body. Through an analysis of the way rape was carried out by the predominantly paramilitary Serbian forces on Bosnian soil, this article theorizes a two-fold practice of abjection: through war rape an abject is introduced within the woman’s body (sperm or forced pregnancy), transforming her into an abject-self rejected by the family, excluded by the community and quite often also the object of a self-hate, sometimes to the point of suicide. This understanding of war rape is developed in the article through a synthesis of the literature on abandonment (Agamben, Schmitt) and abjection (Bataille, Douglas, Kristeva) and concomitantly it is argued that the penetration of the woman’s body works as a metaphor for the penetration of enemy lines. In addition it is argued that this bio-political strategy, like other forms of sovereignty, operates through the creation of an ‘inclusive exclusion’. The woman and the community in question are inscribed within the enemy realm of power as those excluded. (shrink)

This paper sets Scott’s original film Blade Runner (1982) and Villeneuve’s Blade Runner 2049 (2017) in a ‘disjunctive synthesis’ in order to provide critical analyses of both films with respect to some complex configurations of the body along two axes: bio-politics and the spectacle. We offer a reading of these configurations by focusing on the relationships between the human (organic), the non-human (android) and the immaterial (holographic); the eye (optics), the hand (haptics), and aesthetics; slavery, instrumental labour and free-play; the (...) politics of bodies and of memories; the potentialities of revolution and the transmission of ‘tradition of the oppressed’. In this, we foreground two seemingly marginal characters – J. F. Sebastian and Ana Stelline. These ‘little people’ embody and inhabit the convolutions of Blade Runner’s ‘more human than human’ world through ‘free use’ of the body and playfulness which, superficially innocent, nevertheless bear within them the promise of radical political change. (shrink)

Namaz birçok âyet ve hadisin önemine vurgu yaptığı ibadetlerdendir. Hatta Kur’an’da namazla birlikte anılmak, diğer ibadetler için bir değer ölçüsü olarak görülmüştür. Hz. Peygamber’in sözlerinde namaz, kalbî bir eylem olan imanın görünür ve yaşanır ölçüsü olarak kabul edilmiştir. Namazın terk edilmesi farklı yorumlar olmakla birlikte “küfür” kelimesiyle de ifade edilmiştir. Bu öneminden dolayı namazın kasten terkedilmesi, namaz vaktinin farkında olmadan kaçırılması veya gaflete düşüp namaz içerisinde birtakım yanlışlar yapılması gibi konuları içeren hadisler titizlikle ele alınıp anlaşılmaya çalışılmıştır. Üzerinde farklı yorumların (...) yapıldığı rivayetlerden biri de “kulun kıyamet günü ilk olarak namazdan hesaba çekileceğini” bildiren hadistir. Metnin devamında ise “şayet farzlarda bir eksiklik bulunursa bunların nafilelerle tamamlanacağı” haber verilmektedir. Bu muhtevasıyla rivayet; namazın tembellik ve gaflet eseri terkedilmesi, istemsiz olarak kaçırılması ve kılınırken yapılabilecek birtakım hataların telafisi gibi birçok ihtimale hamledilebilecek bir anlama sahiptir. Makalede söz konusu rivayetin senet ve metnine dönük değerlendirmeler yapılacak ve zikri geçen bu ihtimâllerden hangisine delâletinin daha kuvvetli olduğu tespit edilmeye çalışılacaktır. (shrink)

With in-depth empirical analysis of a range of case studies, this book offers a comprehensive genealogy of the concepts of economy, despotism and voluntary servitude and provides a thorough and coherent reflection on the wider socio-political agenda of contemporary societies.