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

The object of study of this article is narrative.1 My aim is to sketch what exactly constitutes the necessary and sufficient building blocks of narrative as such. The article’s concern is thus with the ontological build-up and status of narrative. In this, it argues against narratology’s prevalent anti-metaphysical Kantianism and for a Deleuze-inflected metaphysical conception of narrative. My account unfolds according to the following trajectory: first, I stage a critique of narratology’s default Kantianism; second, I formulate an alternative Deleuzian program; (...) third, I present short exemplary readings of three literary narratives, two contemporary novels and a nineteenth-century short story. The concept of.. (shrink)

Soccer has long been known as 'the beautiful game'. This multi-disciplinary volume explores soccer, soccer culture, and the representation of soccer in art, film, and literature, using the critical tools of aesthetics, poetics, and rhetoric. Including international contributions from scholars of philosophy, literary and cultural studies, linguistics, art history, and the creative arts, this book begins by investigating the relationship between beauty and soccer and asks what criteria should be used to judge the sport's aesthetic value. Covering topics as diverse (...) as humor, national identity, style, celebrity, and social media, its chapters examine the nature of fandom, the role of language, and the significance of soccer in contemporary popular culture. It also discusses what one might call the 'stylistics' of soccer, analyzing how players, fans, and commentators communicate on and off the pitch, in the press, on social media, and in wider public discourse. The Aesthetics, Poetics, and Rhetoric of Soccer makes for fascinating reading for anybody with an interest in sport, culture, literature, philosophy, linguistics, and society. (shrink)

There is a widespread tendency to see the perils of postsocialism in the revival of the ghosts and myths from the past—namely ethnocentrism, nationalism, exclusiveness, bickering, collectivist-authoritarianism, expansionist chauvinism, and victimisation. I suggest that postsocialism's perils rest with a myth from the future, namely, the myth of capitalism. Those perils, I argue, are rooted in the fetishisation of capitalism by the postsocialist societies as a reflection of their deeply ingrained teleological way of perceiving the future. Political leaders are taking advantage (...) of this situation by putting themselves in the position of those who would lead toward such a utopia. As a consequence, individual freedoms are sacrificed at the altar of communitarian bliss. I suggest that the only hope that we have to secularise the newly re-religiosised postsocialist societies rests with intellectuals. (shrink)

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

This forward-thinking, non-traditional reference work uniquely maps out how new developments in 21st century philosophy are entering into dialogue with the study of literature. Going beyond the familiar methods of analytic philosophy, and with a breadth greater than traditional literary theory, this collection looks at the profound consequences of the interaction between philosophy and literature for questions of ethics, politics, subjectivity, materiality, reality and the nature of the contemporary itself.

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

What is narrative? Ridvan Askin brings together aesthetics, contemporary North American fiction, Gilles Deleuze, narrative theory, and the recent speculative turn to answer this question. Through this process, he develops a transcendental empiricist concept of narrative. Askin argues against the established consensus of narrative theory for an understanding of narrative as fundamentally nonhuman, unconscious, and expressive.

With its poetic and highly paratactic style and its reliance on the essay form Emerson’s program, I believe, is best captured with the expression ‘speculative pragmatism’. I will attempt to give this expression some consistency. The trajectory I have chosen for this task is as follows: I will begin with considerations concerning the fundamental relation between metaphysics and aesthetics for Emerson, then move on to the more specific relation between aesthetics and the work of art with literature as its prime (...) example, and end with some thoughts on the relation between art and ethics. What emerges at the end of this trajectory is an understanding of art as the primary means of metaphysical inquiry apt to disclose the fundamental nature of Being. In Emerson’s romantic-idealist framework, such ontological disclosure at the same time amounts to the unearthing of the ethical injunction to attune oneself to the Idea. Emerson’s speculative pragmatism accordingly preaches ‘the practice of ideas, or the introduction of ideas into life’. The primary site of such practice, that is, the paradigmatic speculative pragmatist enterprise is precisely art; hence the form that Emerson’s writings take. (shrink)

Paul Ricœur develops his phenomenological-hermeneutical theory of memory in his seminal Memory, History, Forgetting, and several preliminary studies to his monumental book.[1] As its title indicates, the monograph treats memory in conjunction with forgetting and history, placed within a wider horizon of what could be termed an ethics of forgiving. For the purpose of this article I will focus on the problems of memory and forgetting, ignoring history for the most part. Similarly, I do not explicitly deal with the more (...) specific issue of collective memory, which marks a transitional step from a proper phenomenology of memory to the epistemological problems of history and historiography. Even though the three main objects of Ricœur’s study are firmly interlinked, leaving aside history does not impinge on its general line of thought since the most fundamental problems of Ricœur’s discussion on history are imported from his discussion on memory, most notably that of the Greek eikon – representation. Rather than to engage in a wide-ranging ethical discourse, my aim is to focus on a more basic critique of Ricœur’s understanding of narrative, and the role he assigns to it in his theory of memory. -/- I argue that Ricœur’s Aristotelean-structuralist notion of narrative runs into problems when confronted with narratives which do not comply with its notions of order and synthesis. In addition, despite its pervasiveness in his theory, narrative is not adequately scrutinized by Ricœur. That my critique implies severe consequences for his ethics should become obvious, even though an analysis of what exactly these consequences entail must remain outside of this study. For the purpose of this article, it is enough to know these two points: first, that Ricœur’s theory of memory and forgetting is constitutive for his theory of history, which in turn functions as a critical remedy to our often unreliable memories; and second, that this dialectical relation between memory and history is situated within an ethical horizon. (shrink)

Ever since the turn of the century aesthetics has steadily gained momentum as a central field of study across the disciplines. No longer sidelined, aesthetics has grown in confidence. While this recent development brings with it a return to the work of the canonical authors (most notably Baumgarten and Kant), some contemporary scholars reject the traditional focus on epistemology and theorize aesthetics in its ontological connotations. It is according to this shift that speculative realists have proclaimed aesthetics as "first philosophy" (...) and as speculative in nature. With speculative realism aesthetics no longer necessarily implies human agents. This is in alignment with the general speculative realist framework for thinking all kinds of processes, entities, and objects as free from our all-pervasive anthropocentrism, which states, always, that everything is "for us." This special volume of Speculations explores the ramifications of what could be termed the new speculative aesthetics. In doing so, it stages a three-fold encounter: between aesthetics and speculation, between speculative realism and its (possible) precursors, and between speculative realism and art and literature. (shrink)

Concepts, such as death, life and spirit cannot be known in their quintessential nature, but can be defined in accordance with their effects. In fact, those who think within the mode of pragmatism and Cartesian logic have ignored the metaphysical aspects of these terms. According to Islam, the entity that moves the body is named the soul. And the aliment of the soul is air. Cessation of breathing means leaving of the soul from the body. Those who agree on the (...) diagnosis of brain death may not able to agree unanimously on the rules that lay down such diagnosis. That is to say, there are a heap of suspicions regarding the diagnosis of brain death, and these suspicions are on the increase. In fact, Islamic jurisprudence does not put provisions, decisions on suspicious grounds. By virtue of these facts, it can be asserted that brain death is not absolute death according to Islamic sources; for in the patients diagnosed with brain death the soul still has not abandoned the body. Therefore, these patients suffer in every operation performed on them. (shrink)

Judaism is one of the oldest surviving religious traditions in the world. The Jews, who base their history on Abraham and his son Isaac, began to be called religion with Moses. The Jews, who lived their golden age in and around Jerusalem during the David and Solomon periods, also built the Temple, which was at the center of their religious life. The Jews, who rebuilt the Temple during the Babylonian exile and subsequently Ezra's reign, lived in these lands until the (...) destruction of the temple by the Romans in 70 AD. The statelessness that started after the destruction of the temple had an important place in the Jewish identity. The exile life, which continued for two thousand years, caused the Jews to go to different parts of the world and live there. In this period, which is expressed as the period of exile, Jews lived in many regions such as Africa, Anatolia, Europe and America. The arrival of the Jews in the Americas dates back to the Columbus era. Jews were present in South America and subsequently in the British colonies. Currently, most of the Jews in the world live in the USA. Among the Jews who went to the Americas, Ashkenazi and Sephardic Jews constitute the majority. However, in the Americas, Jews have formed different groups over time. These include groups such as Conservative, Orthodox, Reformist, and Reconstructionist. Jewish groups formed by African-Americans also have a special place among these formations. These African-American Jews in the USA, are discussed within the framework of this article. In the article, firstly, a piece of brief information about Judaism in America was given, and then the relations between Blacks and Jews were discussed. Afterward, the main features of these formations, which are of African origin and consider themselves the descendants of the Israelites, are emphasized. Finally, the Jewish groups established by Black Jews were contacted and if they had different practices and beliefs from the others, they were included. The research was carried out based on the literature review and information was given about the prominent black Jewish groups. (shrink)

Kur’an tasavvuru belli kavramlardan meydana gelmektedir. İnsanın fiziki ve manevî yönünü ifade eden fıtrat kavramı, Kur’an tasavvurunu ifade eden önemli kavramlarından biridir. Fıtrat kavramının ilk günden itibaren tefsircilerin ilgi odağı olması da bundandır. Genellikle fıtrat, İslam dini, ilk yaratılış ve insanın dini kabul etme potansiyeli olarak yorumlanmış ve bunların değişip değişmeyeceği üzerinde durulmuştur. Rum sûresinde geçen “khalqullah” ile Nisâ sûresinde geçen “khalqullah” terkiplerinin bulunduğu âyetler arasında bu çerçevede bağlantı kurulmuştur. Bu çalışmamızda fıtratın mahiyeti ile fıtratla ilgili âyetlerin birbiriyle ilişkilendirilmesi irdelenecek (...) ve fıtratın temel unsurları üzerinde durulacaktır. Akıl, sevgi, aşk, güzel şeylere ilgi duyma ve çirkinliklerden kaçınmanın, insan fıtratının temel bileşenleri arasında yer alıp almadığı tartışılacaktır. Ayrıca fıtrat âyetinde geçen tebdîl kavramı ile Nisâ sûresinde geçen tağyir kavramının, aynı manayı ifade edip etmediği üzerinde durulacaktır. (shrink)

Forced population migration is not a modern phenomenon. It is often an integral part of totalitarian policies and has been used repeatedly to ensure the survival of political regimes or achieve specific political ambitions. Violent migration is present practically throughout history when considering the time scope and everywhere, practically in all continents of the world, with a specter of variations depending on the context imposed by the political circumstances, we can encounter it under different names. These variations have also reflections (...) in the terminology used, among others, they are also indicators that speak of the different methods applied in order to achieve particular policies. Individuals, families, or even whole peoples are forced to migrate violently, abandon their homes and leave behind them all their lives, including the material goods created up to that moment. Seen from a normal retrospective, forced migration represents the culmination of a regime’s goals to dominate the territory without hindrance from any possible resistance. This fact has brought so many tragedies to humanity, and even worse, it has often ended with “legitimization” by international treaties or has even been the product of inter-state agreements. Forced population migration has clearly brought to the surface the evil purpose and has revealed territorial ambitions. (shrink)

This is the introductory chapter I co-authored with professor Kaya Sahin for our edited book, Political Thought in the Ottoman World (oxford University Press, 2024).

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

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

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

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