PREFACE WORD -/- Hilmi Ziya Ülken was born in Istanbul during the last period of the Ottoman Empire, was educated during this period and worked in many areas of the intellectual life of the newly established Republic. Although he was interested in many fields of social sciences, he gained fame in philosophy, sociology, history of thought and literature. Again, he undertook important tasks in revealing and introducing medieval Islamic thinkers and post-Tanzimat Turkish thought, and due to his deep knowledge of (...) Eastern and Western philosophies, he made comparative studies in these fields and tried to reveal the similarities and differences in both cultures. Many graduate studies, book chapters and articles have been written about such an important thinker whose works are also recognized abroad. Among the thinkers of the Republican Era, Ülken is one of the most studied names. In this study, Ülken's biography, his intellectual adventure, his understanding of philosophy and his ideas about the life of thought are discussed panoramically, and the bibliographic information obtained about his articles and other works that have not yet been fully revealed has been added to the study. Another important document added to this study is Ülken's biography written in his own handwriting. Our hope is that with the completion of the information missing in this study, a complete portrait of Ülken will be revealed. When Ülken's works are taken into consideration, it is understood that he wrote works in many fields of social sciences. The fact that he did not concentrate on a certain field but worked in many fields has been a frequently criticized aspect of him. In this sense, we think that the phrase "A Thinker of Mütebahhir", which we wrote as a subtitle to the title of our study, defines him very well. Many names have used the adjective mütebahhir, which means ocean and depth in Ottoman Turkish, about Ülken. While Necati Öner used it in a positive sense, names such as Cemil Meriç (1916-1987) and İsmail Tunalı (1923-2015) used it in a sense that includes negative connotations, such as saying words in every field, his knowledge is unlimited but formless and non-systematic, and Salâh Birsel (1919-1999) wrote on every subject. On the other hand, scholars such as Kurtuluş Kayalı and Ali Utku, who have recently conducted competent studies on Ülken, have emphasized that Ülken - contrary to popular belief - thought and worked within a system and was very sensitive about his system of thought. When Ülken's works are examined in general, it is seen that many of them were formed by turning lecture notes into books, and this situation caused many problems. This situation led to problems such as the disorganization of his works, the lack of a certain systematization, the lack of the necessary methodological sensitivity in footnotes and citations, and the use of some terms in their original language instead of their Turkish equivalents. When we look at the life stories of important thinkers in the history of thought, we observe that they were not only influenced by the social, political, economic, etc. conditions of the period in which they lived, but also that they influenced these conditions in the period in which they lived. The best example of this situation among the thinkers of the early years of the Republic is Ülken. When his works are examined in chronological order, it is noticeable that his ideas constantly changed, that he had to defend the ideas he criticized from time to time, and that he was in a constant search. He explained his works in many fields by saying that he wrote works that would be a source for his own works and that he served as a bridge to the past. The fact that he was a doyen in many fields of social sciences despite having a Mülkiye education can be explained by his self-education. Ülken, who set an example for academics and thinkers with his hard work, diligence, and lifestyle of constantly reading, researching and writing, carried out very important works in his 73 years of life. As Öner, a student of his who knew him closely, says: "In his daily life, Ülken was either reading, writing or philosophizing." Again, Tunalı says about his diligence that "when he was finishing a book, he would have written another book!" It can be said that one of Ülken's efforts was to establish a tradition of sociology and philosophy in Turkey by recognizing the disconnect in our world of thought. Ülken expressed this to his student Necati Öner by saying, "We are a quarter in philosophy, you will be half, and then we will be complete!" While the influence of philosophers and sociologists who came to our country with the educational reforms was quite limited, Ülken succeeded in establishing a tradition in Istanbul Sociology and Ankara Theology. For this reason, important sociologists and philosophers of our country, such as Baykan Sezer (1938-2002) and Kurtuluş Kayalı (born 1949), admitted that "we are students of the Ülken tradition" even though they were not his direct students. Ülken provided an important opening in the social sciences with his methodology that analyzed the problems he dealt with in depth, tried to deal with all aspects of the issues and made synthesis attempts between different ideas. In addition, with the newly established Republic, he made great efforts to collect and translate sources in many fields, especially philosophy, and to carry out activities on a philosophical basis. The fact that his works continued to attract attention in every period after him and were reprinted and read again and again reveals the centrality of his role in the intellectual life of the Republican period. In this study, in which the life, philosophy and thoughts of Hilmi Ziya Ülken, whose valuable contributions to Turkish-Islamic thought are undeniable, have been tried to be presented in general terms, the articles and book chapters I have written about Ülken in various journals and book chapters and whose titles I have given in the bibliography and bibliography section have also been utilized. I hope that this monographic study will make a small contribution to the studies on Ülken, who deserves to be remembered with mercy and gratitude. -/- . (shrink)

PREFACE WORD The Tanzimat period, which was the starting point of reform movements in many areas such as social, political, economic, military, etc., in which steps were taken towards Westernization, is considered to be an important milestone in drawing the fate of the Ottoman Empire. In this longest century of the empire, when many things were rushed, education partially received its share of change and reform. However, since the field of education was under the control of religious institutions such as (...) the Şeyhülislâmlık and the Nezâresi Evkâf-ı Hümâyun, the changes and reforms in this field remained limited. Regarding philosophy, which is the subject of our study, we can say in advance that philosophical movements in the West, the ideas of philosophers and philosophical education in the Western sense began to enter our country in the post-Tanzimat period. It is noteworthy that during this period when the Ottoman Empire became acquainted with Western philosophy, philosophy in the West experienced a period of crisis. In the period preceding this acquaintance, philosophy education in our country was carried out in a style loyal to the tradition of Islamic philosophy, and the break in this tradition occurred with the Tanzimat. One of the most widely debated issues from the Tanzimat to the present day has been whether or not a philosophical tradition unique to us can be established. Issues such as whether a philosophy built on our own culture and values can provide us with the opportunity to raise philosophers who are considered philosophers in the Western sense, and the level of competence and proficiency of Turkish in terms of creating a philosophical language on the way to realizing this opportunity, and efforts to establish a deep-rooted tradition continue to stand before us. In this study, from a holistic perspective, the changes in philosophical paradigms in certain periods from Tanzimat to the present day have been tried to be determined chronologically and problematically. The fact that the movements that emerged with Tanzimat were broken in certain periods, such as 1915, 1933 and 1960, and left their place to different movements, and the changes in our country in parallel with the change in the perception of philosophy in the world have been tried to be revealed in this study, and as a result of the study, results that have not been expressed so far have been reached. Again, whether the perception of philosophy has changed in society along with the change in philosophy in higher education is among the topics investigated in this study. For example, the fact that professors such as Mehmet İzzet, Niyazi Berkes and Necati Öner, who studied philosophy, regretfully admitted that it was embarrassing to say "I am studying philosophy", and instead took refuge in evasive answers such as "I am studying at the Faculty of Literature, I am studying at the Faculty of Language and History", clearly shows how the difficulty of doing philosophy in Turkey is at a high level with these prejudices. From the times when philosophy was identified with irreligion and atheism, and philosophers were seen as useless people who only criticized and did not produce solutions, to the present situation, the paths taken and the obstacles overcome make us hopeful for the bright future of philosophy in Turkey. In the Dârülfünun, which was de facto established in 1863 and opened and closed many times, philosophy courses were able to find a wide place in the curriculum after 1900 and especially after 1916. However, the contribution of philosophy courses and departments, which have been a significant part of the academy since 1916 both as a field of research and education, to the establishment and development of the longed-for original philosophical thought is currently the subject of a separate discussion. Indeed, philosophy departments have never escaped the criticism that they teach Western thought, transfer Western intellectual currents, ignore social values, and provide an exclusively Western and unproductive education. Our study, which deals with the processes of change and transition in philosophy education in Turkey and the debates on these processes, consists of three chapters and three appendices. In the first part, the studies in the field of philosophy from Tanzimat to the Republic are discussed theoretically and a general framework is tried to be drawn about the establishment of philosophy in Turkey. The topics covered in this section are mainly philosophy education until the establishment of the first university in 1863 under the name Dârülfünun and its closure and reopening in 1900 under the name Dârülfünun-ı Şâhâne. As is known, after a long period of trial and error, Dârülfünun was reformed under the name "Dârülfünun-ı Osmânî" in 1908 during the Second Constitutional Monarchy. Reforms in the field of education continued unabated, and with the university reforms in 1915 and 1933, philosophy departments also underwent significant change and transformation. Especially German faculty members, who were influential in these reforms, played an active role in the restructuring of the philosophy department. Apart from universities, philosophical activities were also carried out in non-governmental organizations, newspapers and journals. In particular, the philosophers who tried to become an association under the name of the Turkish Philosophical Society are today actively working under the name of the Philosophical Society of Turkey and the Turkish Philosophical Association. In this part of our study, in addition to these issues, the philosophers of the Republican period, which we have identified as four generations, and their philosophical attitudes and behaviors are evaluated together with the aspects reflected and not reflected in their works, and the interaction between the similarities and differences between the general characteristics of the generations and the philosophical atmosphere in the country is tried to be analyzed. The similarities and differences between the generations are analyzed since they are the main factors that determine and govern the course of philosophy in Turkey. The second chapter is devoted to "Philosophical Disciplines in Purgatory in the Republican Era". In this section, the disciplines of history of science, logic, Islamic philosophy and philosophy of religion, which we characterize as disciplines in limbo because their place in philosophy departments has always been controversial, are analyzed. In the third and final chapter, under the title "Philosophical Problems and Movements in the Republican Era", the problem of establishing the practical implications of the philosophical issues discussed in the first two chapters on the theoretical level, the question of whether Turkish can be the language of philosophy, Western philosophical movements in Turkey and their representatives are discussed. This chapter concludes with the main purpose of the study, which is to discuss the problems of philosophy in Turkey, suggestions for solutions and future perspectives. We have tried to enrich our research with three appendices that are considered to be complementary to these three chapters. The first appendix contains interviews with twelve senior professors who retired after teaching philosophy in Turkey for many years. These senior professors were asked questions about the changes in the view of philosophy in Turkey, philosophy education in higher education, their perceptions of philosophy, etc., and an important historical note was made with their answers based on their experiences. In this respect, we believe that these interviews will serve as an important source and reference for future generations and the social sciences community. Although the speeches of these professors contain many important discourses, messages and references, we have chosen one motto phrase to carry in the title. On this occasion, we would like to express our gratitude to our esteemed professors for sharing their vast knowledge and experience in the field of philosophy with us. In the second appendix, the short life stories and works of about a hundred professors in the field of philosophy in the Republican period are included. Although this information is sometimes easily obtained through the internet, biographical books or the works of the professors themselves, sometimes, after a very long and laborious work, original information has been reached, which is expressed for the first time in this study. Sometimes the capture of a very small detail required great efforts. In the third and final appendix, the names and periods of the senior philosophers of the Republican period are listed chronologically. (shrink)

Displaying the stages of my expedition in logic, the purpose of this essay is to admit how I have been involved in the field of logic from time to time –and how, sometimes, I have not. Therefore, starting from my undergraduate years, I shared my first acquaintance with logic and the following processes. My interest in logic has continued after my graduation and throughout my teaching life, and has never decreased. My education in logic started at the Faculty of Languages, (...) History and Geography, and continued at the Middle East Technical University and then at the University of Pittsburgh. I have contributed to the field of logic with the courses that I instructed after finishing my PhD, and along with my studies on logic, yet my competence in this field has not always satisfied me. That is why I have always asked myself: To what degree I am a logician? This essay, which is a kind of short autobiography, also allows me to respectfully acknowledge the logicians who contributed to me. This essay, which also sheds light on the past 40 years of the logic studies in our country, demonstrates the current level of logic studies. The continuation of the studies under the umbrella of the Logic Association would provide a positive impact on the logic studies in our country. (shrink)

Introduction -- International -- Peace -- Difference -- Law -- Integration.

Research suggests that people tend to overweight arguments accompanied by neuroscientific terminology, which is dubbed as the seductive allure of neuroscience explanations (SANE) in the literature. Such an effect might be of particular significance when it comes to physicians and mental health professionals (MHP), given that it has the potential to cause significant bias in their understanding as well as their treatment approaches toward psychiatric symptoms. In this study, we aimed to test the SANE effect among Turkish medical students, and (...) assess its uniqueness by comparing it with a discipline that still maintains an important role in contemporary psychiatric training in Turkey: psychoanalysis. 109 medical students with a basic level of knowledge of psychiatry and clinical neuroscience were asked to rate the credibility of explanations of differing quality (good vs. circular) for psychological phenomena, followed by three types of information: none, neuroscientific (SNI) or psychoanalytical (SPI). Our findings showed that SNI significantly increased the judged quality of explanations for both conditions with the effect being more prominent for circular explanations. On the other hand, SPI had no effect on good explanations but enhanced the judged quality of circular explanations in a level comparable to that of SNI. For the first time, the SANE effect was replicated among medical students and provided preliminary data in favor of a similar effect for psychoanalytically oriented information. (shrink)

Budizm, Hinduzim’e tepki olarak ortaya çıkan bir inanç sistemidir. Buda, bu dinin kurucusudur. Budizm daha çok Buda’nın hayatı ve görüşleri çerçevesinde şekillenir. Özellikle Buda’nın vaazları bu dinin yayılmasını sağlayan önemli konuşmalardır. Bu çerçevede Ateş Vaazı Budistler arasında önemli bir yere sahiptir. Ateş simgesi ile özdeşleşen bu vaaz, Budizm için bir kırılma eşiğidir. Bu vaazdan sonra yüzlerce keşiş Buda’nın yolunu izler. Genel olarak dini ve felsefi bir içeriğe sahip olan vaaz, keşişleri kurtuluşa davet eder. Buda bu vaaz aracılığıyla kendi yaşam serüvenini (...) ve ulaştığı sonuçları takipçilerine anlatır. Budizm’in inanç hayatı hakkında derli toplu bilgiler veren Ateş Vaazı, insanın bu dünyada yanılma nedenlerini ortaya koyar. Arzu, tutku ve nefretin acılara neden olduğundan söz eder. Tenasüh sürecinin insanı yıprattığını dile getiren vaaz, keşişler için kurtuluş yolu olarak Nirvana’yı önerir. Buda incir ağacının altında Nirvana’ya ulaşır. Burada pişer ve hakikati keşfeder. Buda bu vaaz aracılığıyla takipçilerinin de pişerek olgunlaşmasını önerir. Bu çerçevede bu çalışmada önce Budizm’in kısa bir geçmişi sonra Buda’nın hayatına yer verildi. Böylece Ateş Vaazı’nın ortaya çıkma süreci ve zemini ele alındı. Son olarak bu vaazın neyi, nasıl anlattığı ve ne gibi mesajlar verdiği ortaya konuldu. (shrink)

The paper explores Islamic morality within labor market realities. It presents Islamic moral axioms that are expected to guide employer–employee relationships. It provides an extensive review of Islamic moral ideals related to fairness in the labor market. Based on survey data from 319 individuals in the Saudi labor market, it tests three hypotheses related to religiosity, secular aspirations, and perception and practice of fairness in the labor market. Using multinomial logistic regression, the findings from several models clearly support all three (...) hypotheses. They show that employers, owners and senior managers were more likely to consider market reality as their reference for describing fairness. Ideally speaking, the regression results confirm that being religious contributes positively to the sense of fairness even in a secular context. However, they also reveal that secular aspirations override religious ideals when it comes to market realities. In other words, when people place great importance on worldly outcomes, religious ideals have almost no impact on their labor market practices even if they ideally support fair practices. The study concludes that religious morality does matter with regard to fairness in employer–employee relationships only if it is not superseded by secular aspirations. Those who have a high-level of religiosity consider themselves to be fairer. However, if they embrace secular aspirations, they are less likely to practice their moral ideals in the labor market. (shrink)

Erginleme töreni, belli bir yaşa gelince herhangi bir gruba veya topluma katılması için kişiye uygulanan ritüelleri ifade eder. Uygulanma yöntemleri değişse de bu tören, ilkel veya gelişmiş neredeyse her toplumda görülür. Amaç, bireylerin topluma eğitsel, dinsel veya mitsel anlamda alışmalarını sağlamaktır. Yazısız toplumlarda bu törenler, dinsel içerikle yüklüdür. İlkellerde erginleme töreni, genç kız ya da erkeklerin çocukluktan kurtulup kabilenin yetişkin bireyi kabul edildiği ergenlikte gerçekleşir. Bu tür törenlerde gençler bazı zorlu testlere tabii tutulur. Topluma kabulü hak etmek için sınanmak zorunludur. (...) Bazı ilkel kabilelerde erginleme, kişinin koruyucu ruhla ilişkiye girmek için birtakım sınanmalardan geçmesi şeklindedir. Bunu başaran genç, kabile tarafından isim alarak üyelik ve aidiyet kazanır. İleri toplumların dinsel geleneğinde erginleme törenleri ise sembolik niteliktedir. İlkellerin bedensel acı çekme biçimindeki kabul törenleri, gelişmiş toplumlarda manevi hazır oluş şeklindedir. Hinduların Upanayana, Yahudilerin Bar/Bat Mitzva ve Hristiyanların vaftiz ritüelleri tipik üyeliğe kabul törenlerini ifade eder. Çalışma önemli bir toplumsal ritüel olan erginleme töreninin ilkel ve bazı gelişmiş toplumların dinsel geleneğinde nasıl gerçekleştiğini ele almıştır. (shrink)

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 question of how we can know anything about ideal entities to which we do not have access through our senses has been a major concern in the philosophical tradition since Plato's Phaedo. This article focuses on the paradigmatic case of mathematical knowledge. Following a suggestion by Gödel, we employ concepts and ideas from Husserlian phenomenology to argue that mathematical objects – and ideal entities in general – are recognized in a process very closely related to ordinary perception. Our analysis (...) combines Husserl's insights into the nature of perception and the phenomena of evidence and justification with case studies of the role of intuition in axiomatic set theory. (shrink)

There have been many famine incidents in the human history. Some of these have resulted in the disaster of the people. Muslims have also suffered from these famines. There have been countless famine examples from the time of the Prophet. One of the most significant of these famines is the famine incident that was effective in Madinah and its surroundings during the khalīfat of Umar bin al-Hattab (d. 23/644). This famine, corresponding to the 6th year of the khalīfat of Umar, (...) had negative consequences. In this period when the rains were not falling and the soil almost turned to ash, creatures were harmed, and some deaths occurred. When the opportunities in the city were insufficient to eliminate the shortage, the khalif asked for help from the surrounding provinces. The coming help eased the situation for the people. In this famine year, which is known as the Remade year, Umar did not collect zakat from the public, nor applied a sentence to theft in this period. Umar did everything in his power but as the effects of the famine did not lessen, Umar went to the rain prayer for the drought to disappear. When the rain came, life took its normal course and the people who came to Madinah from the rural parts due to the famine were sent back home by the khalīfa.Summary: There have been famine incidences in different geographies throughout human history. The Hejaz region in Saudi Arabia was also affected by these natural disasters. Mecca, which has a particularly dry climate, has witnessed countless famines from pre-Islamic times to the present day. Madinah, which became a center of attraction with the Prophet's migration, struggled with famines in the times of the Prophet as well as in later periods. Among these famines, the famine experienced during the khalīfat of Umar had considerably heavy consequences.The year of the famine in Madinah was recorded as Amurremade, which means the year was given that name because there was no rain at all, and the soil turned int the color of ash and was swept easily by the wind. The famine, which began in the late 17th year of the Hejira and continued until the beginning of the 18th year, lasted approximately nine months. During this time, the soil dried up, the crops did not grow green and the animals perished. The public was exposed to starvation and misery and had nothing in their hands. The bazaars and markets got empty, there was nothing left to buy and sell. People dug in the ground to find food and ate the lizards and moles they found.The famine had an harder impact on the rural areas of Madinah. Those living in the desert had to take refuge in Madinah when they could not find anything to eat. The severe drought even caused deaths in some tribes. The survivors had to eat whatever they could to stay alive. The animals they butchered had no meat, too. Thus, people removed the skins of dead animals and cooked them and gnawed on them or broke the bones of dead animals and ate the crumbs.When the famine continued for a long time, the living conditions of many people changed. Khalif Umar took some precautions to overcome the troubles of the people. First, he gave the food in the central treasury (Beytulmal) in Madinah to the service of those who suffered from famine. When the food in the Beytulmal did not suffice, he called for his governors to send aid to Madinah and its surroundings. The call was answered. Abundant aid was sent to Madinah from Damascus, Kufah, Basra, Egypt and Yemen. Thanks to the help sent, people were relieved. The aid sent from the provinces was planned to be distributed equally to both the people of Madinah and the people who came from outside and settled around Madinah. For this, Umar tried to determine the number of people in need by assigning some people. After the number of people was determined, he prepared a list showing the names and needs of those who suffered from famine. Documents bearing the seal of Umar were given to the public so that they could buy food. The aid also helped to decrease the prices. Because the prices of almost everything, particularly the basic necessities, had reached very high levels.Khalif Umar thanks to donations supported by governors founded also flour silos for those in need. Those who came to Madinah got food such as flour, bread, dates, grapes etc. In addition, some days, twenty camels were butchered and those who suffered from the famine were invited to get hot meals. For those who could not come, food was sent. This practice was continued regularly every month until the famine ended. When Umar could not find anything to distribute, he designated one family that had food to host another family that could not find food. After the rains started, the Khalif sent the Arabs, who came to Madinah in time of the famine back to their countries. He also funded them form treasury so that they could reach their homes comfortably. The Arab tribes were delighted and thanked for the good treatment Umar showed during the famine.Umar did not collect zakah from the goods during the drought period. However, when famine weakened, he took the zakat of two years together. In the same way, he did not apply the punishment to those who fed themselves illegally because of necessity.Umar worked hard to resolve the people's hardship and took all precautions in the famine period. However, the famine maintained its hard impact. Therefore, Umar decided to go for rain prayer and asked his governors to go to rain prayer, too. When people learned that Umar would pray for the rain, they all joined him. Caliph Umar, taking Abbas with him, wished forgiveness from Allah. The prayers were accepted and plenty of rain came down in and around Madinah. So, the famine came to an end and the people took a breath.Umar, the ruler of the Muslims, did not eat anything different from the people during the famine and sometimes was in a worse situation than the others. Many times, he preferred the benefit of others until the famine ended. For this, he was often hungry. This seriously threatened the Caliph Umar's health. These conditions were not limited to the caliph's person but also affected his family. Because Umar’s family members lived in more misery than other families. The conditions continued in this way until the famine lost its effect. (shrink)

William Booth, the founder of the Salvation Army, initially preached in Methodist Churches, later left this position and formed a social and religious formation called the "Christian Mission". This movement was named "Salvation Army" in 1878. The Salvation Army, organized in many countries, has established nursing homes for elderly, women and children and continues to attract attention and increase its reputation both locally and internationally with aid organizations, rehabilitation of prisoners, natural disasters, fight against human trafficking and aid to refugees. (...) In every region where The Salvation Army is located, there is an administrative centre known as the regional headquarters. Headquarters are headed by the district commander at the international headquarters in London. Smaller districts are run by colonels, larger districts by commissars. Resembling the Catholic Church due to its episcopal structure, the Salvation Army accepts the same beliefs as this church at the point of belief. Although the movement has also the appearance of a Protestant and evangelical church, it approaches the sacraments from a different aspect. In this research, the history, organizational structure, activities, belief principles and practices of the Salvation Army have been tried to be revealed. Descriptive, comparative and chronological methods have been used while conveying the aforementioned issues in order of importance. In addition, the literature was scanned and various sources belonging to the emergence period of the Salvation Army and especially those belonging to them were examined. (shrink)

Recently, research on uncertainty modeling is progressing rapidly and many essential and breakthrough stud ies have already been done. There are various ways such as fuzzy, intuitionistic and neutrosophic sets to handle these uncertainties. Although these concepts can handle incomplete information in various real-world issues, they cannot address all types of uncertainty such as indeterminate and inconsistent information. Also, plithogenic sets as a generalization of crisp, fuzzy, intuitionistic fuzzy, and neutrosophic sets, which is a set whose elements are characterized by (...) many attributes’ values. In this paper, our aim is to demonstrate and review the history of fuzzy, intuitionistic and neutrosophic sets. For this purpose, we divided the paper as: section 1. History of Fuzzy Sets, section 2. History of Intuitionistic Fuzzy Sets and section 3. History of Neutrosophic Theories and Applications, section 4. History of Plithogenic Sets. (shrink)

Muitas expectativas povoam nosso coração de discípulos e missionários, às vésperas da Conferência de Aparecida. Uma delas diz respeito ao diálogo inter-confessional nas suas duas vertentes: ecumênica (com as Con) ssões cristãs) e inter-religiosa (com as demais religiões). Alguns, convictos do valor desta importante diretriz do Concílio Vaticano II, indagam se o diálogo estará devidamente presente nos debates da V Conferência.

Our investigation is concerned with the finite model property with respect to admissible rules. We establish general sufficient conditions for absence of fmp w. r. t. admissibility which are applicable to modal logics containing K4: Theorem 3.1 says that no logic λ containing K4 with the co-cover property and of width > 2 has fmp w. r. t. admissibility. Surprisingly many, if not to say all, important modal logics of width > 2 are within the scope of this theorem–K4 itself, (...) S4, GL, K4.1, K4.2, S4.1, S4.2, GL.2, etc. Thus the situation is completely opposite to the case of the ordinary fmp–the absolute majority of important logics have fmp, but not with respect to admissibility. As regards logics of width ≤ 2, there exists a zone for fmp w. r. t. admissibility. It is shown that all modal logics A of width ≤ 2 extending S4 which are not sub-logics of three special tabular logics have fmp w.r.t. admissibility. (shrink)

Should cognitive scientists be any more embarrassed about their lack of a discipline-fixing definition of cognition than biologists are about their inability to define “life”? My answer is “no”. Philosophers seeking a unique “mark of the cognitive” or less onerous but nevertheless categorical characterizations of cognition are working at a level of analysis upon which hangs nothing that either cognitive scientists or philosophers of cognitive science should care about. In contrast, I advocate a pluralistic stance towards uses of the term (...) ‘cognition’ that eschews the urge to treat cognition as a metaphysically well-defined “natural” kind. (shrink)

Minimal Semantics asks what a theory of literal linguistic meaning is for - if you were to be given a working theory of meaning for a language right now, what would you be able to do with it? Emma Borg sets out to defend a formal approach to semantic theorising from a relatively new type of opponent - advocates of what she call 'dual pragmatics'. According to dual pragmatists, rich pragmatic processes play two distinct roles in linguistic comprehension: as well (...) as operating in a post-semantic capacity to determine the implicatures of an utterance, they also operate prior to the determination of truth-conditional content for a sentence. That is to say, they have an integral role to play within what is usually thought of as the semantic realm. Borg believes dual pragmatic accounts constitute the strongest contemporary challenge to standard formal approaches to semantics since they challenge the formal theorist to show not merely that there is some role for formal processes on route to determination of semantic content, but that such processes are sufficient for determining content. Minimal Semantics provides a detailed examination of this school of thought, introducing readers who are unfamiliar with the topic to key ideas like relevance theory and contextualism, and looking in detail at where these accounts diverge from the formal approach. Borg's defence of formal semantics has two main parts: first, she argues that the formal approach is most naturally compatible with an important and well-grounded psychological theory, namely the Fodorian modular picture of the mind. Then she argues that the main arguments adduced by dual pragmatists against formal semantics - concerning apparent contextual intrusions into semantic content - can in fact be countered by a formal theory. The defence holds, however, only if we are sensitive to the proper conditions of success for a semantic theory. Specifically, we should reject a range of onerous constraints on semantic theorizing (e.g., that it answer epistemic or metaphysical questions, or that it explain our communicative skills) and instead adopt a quite minimal picture of semantics. (shrink)

When the policies and activities of one country or generation harm both other nations and later generations, they constitute serious injustices. Recognizing the broad threat posed by anthropogenic climate change, advocates for an international climate policy development process have expressly aimed to mitigate this pressing contemporary environmental threat in a manner that promotes justice. Yet, while making justice a primary objective of global climate policy has been the movement's noblest aspiration, it remains an onerous challenge for policymakers. -/- Atmospheric Justice (...) is the first single-authored work of political theory that addresses this pressing challenge via the conceptual frameworks of justice, equality, and responsibility. Throughout this incisive study, Steve Vanderheiden points toward ways to achieve environmental justice by exploring how climate change raises issues of both international and intergenerational justice. In addition, he considers how the design of a global climate regime might take these aims into account. Engaging with the principles of renowned political philosopher John Rawls, he expands on them by factoring in the needs of future generations. Vanderheiden also demonstrates how political theory can contribute to reaching a better understanding of the proper human response to climate change. By showing how climate policy offers insights into resolving contemporary controversies within political theory, he illustrates the ways in which applying normative theory to policy allows us to better understand both. -/- Thoroughly researched and persuasively argued, Atmospheric Justice makes an important step toward providing us with a set of carefully elaborated first principles for achieving environmental justice. (shrink)

Critics have argued that human-controlled avatar interactions fail to facilitate the kinds of expressivity and social understanding afforded by our physical bodies. We identify three claims meant to justify the supposed expressive limits of avatar interactions compared to our physical interactions. First, “The Limited Expressivity Claim”: avatars have a more limited expressive range than our physical bodies. Second, “The Inputted Expressivity Claim”: any expressive avatarial behaviour must be deliberately inputted by the user. Third, “The Decoding Claim”: users must infer or (...) figure out the expressive meaning of human-controlled avatars’ behaviour through cognitively onerous processes. With the aim of critically assessing all three claims, we analyze data collected through observations of and interviews with expert players of the avatar-based video game League of Legends. Focusing on Daniel Stern’s (2010) notion of vitality, we analyze the participants’ descriptions of seeing and interacting with other avatars during performance. Our analysis shows that the informants experience human-based avatarial interactions as qualitatively different than interactions with bots, that the informants see the movements of other players’ avatars as having different expressive styles, and that the informants actively use and manipulate this avatarial expressivity during performance. The results of our analysis, we argue, provide reasons for loosening or resisting the three claims concerning the limits of avatarial expressivity. (shrink)

In this paper, I argue that Huw Price’s widely read “Truth as Convenient Friction” overstates the onerousness, and underrates the utility, of the ontological commitments involved in Charles S. Peirce’s version of the pragmatist account of truth. This argument comes in three parts. First, I briefly explain Peirce’s view of truth, and relate it to his account of assertion. Next, I articulate what I take Price’s grievance against Peirce’s view to be, and suggest that this criticism misses the target. Finally, (...) I argue that Peirce’s version of the pragmatist account of truth has greater explanatory power than the narrowly linguistic version put forward by Price, such that even the ontology-averse should accept it. (shrink)

Welcome to the 25th volume 1st issue of Cumhuriyet Theology Journal. With this issue, we are excited and happy to be 25 years old. Cumhuriyet Theology Journal has gained a rapid momentum with its format and publishing principles, and managed to attract the attention of the world of science. With the Isnad Citation System developed within the Cumhuriyet Theology Journal and the work-shops held in 2018 and 2019, a number of decisions were taken to increase the publication quality of Theology (...) Field Journals and many of them were implemented. The third workshop was carried out virtual on 26 December 2020 under the name of "Social Sciences Academic Publishing Workshop III" in cooperation with Atatürk High Insti-tution of Culture, Language and History and Sivas Cumhuriyet University. The theme of the workshop was determined as "Refereed Journal Publishing". Preparations for our 4th workshop have begun. In this sense, our journal continues its mission of being both a new ecole and a school with an effort to increase the quality of academic publishing. Moreover, we have also announced the preliminary review form and the review form for the blind review process. We examine Turkish and English titles, summaries, and keywords to make sure that they correspond to the field’s terminology. Furthermore, we require proper nouns and concepts/terms to be written in the reference style of TDV Encyclopaedia of Islam. We also particularly require for the articles to use the Isnad Citation Style. To improve the academic quality of the journal, we have also checked the article up for plagiarism. The articles that are marked with a result above %15 are returned to the authors with a plagiarism report. It might be right to note here that we have been getting more attention from scholarly world day by day with our mission and standards. The journal has received 93 articles between January 1- March 1, 2021 from the academic world. All articles went through the pre-review process to check the referencing and transliteration style before testing them using a plagiarism checker. We then have forwarded the articles that successfully passed the plagiarism check to our reviewers. Following this process, we have been able to offer to you 25 articles three of which are in English at this issue. We are delighted to offer you the various ranges of themes and topics with this new issue. We sincerely thank the contributors for their submission, the editorial and review board, and particularly to the assistant editors, Dr. Mehmet Çetin, Dr. Ayşe Mine Akar, Dr. Necati İşler, Res. Asst. Maruf Çakır, Res. Asst. Esma Güneş, Res. Asst. Bayram Ünce, Res. Asst. Sena Kaplan, Res. Asst. Gülistan Aktaş, Res. Asst. Hamit Demir, Res. Asst. Merve Yetim, Res. Asst. Rukiye Göğen, Res. Asst. Ömer Faruk Özbek, Res. Asst. Salime Bera Kemikli, Res. Asst. Naim Yaman, Res. Asst. Sema Tombul, Res. Asst. Nurgül Akdoğan, Res. Asst. İlknur Bahadır, Res. Asst. Adil Koyuncu and the editors of the language revie process Prof. Dr. Ömer Faruk Yavuz, Prof. Dr. Savaş Kocabaş (Arabic), Dr. Miyase Yavuz Altıntaş, Assoc. Prof. Zuhal Ağılkaya Şahin, Dr. Metin Güven, Dr. Kenan Tekin, Dr. Hakime Reyyan Yaşar, Dr. Meryem Berrin Bulut and Dr. Elif Hilal Karaman (English) and statistics editor Assoc. Prof. Murat Akyıldız. For the next issue, which will be published on December 15, 2021 we announce the acceptance of the articles from July 1 to September 1 by our editorial board. We wish you convenience in your studies. (shrink)