The Turing Test is one of the most disputed topics in artificial intelligence, philosophy of mind, and cognitive science. This paper is a review of the past 50 years of the Turing Test. Philosophical debates, practical developments and repercussions in related disciplines are all covered. We discuss Turing's ideas in detail and present the important comments that have been made on them. Within this context, behaviorism, consciousness, the 'other minds' problem, and similar topics in philosophy of mind are discussed. We (...) also cover the sociological and psychological aspects of the Turing Test. Finally, we look at the current situation and analyze programs that have been developed with the aim of passing the Turing Test. We conclude that the Turing Test has been, and will continue to be, an influential and controversial topic. -/- (This paper was reprinted in: The Turing Test: The Elusive Standard of Artificial Intelligence, J. H. Moor, ed., Kluwer Academic, pp. 23-78, 2003.). (shrink)

This contribution includes three selected works from an exhibition on _Cyborg Encounters_. These works deal with hybrid connections of human and non-human species that (might) emerge as a result of enhancement technologies and bio-technological developments. They offer not only an artistic exploration of contemporary but also futuristic aspects of the subject. Followed by an introduction by Melike Şahinol, _Critically Endangered Artwork_ (by Ayşe Melis Okay) highlights Turkey’s ongoing problems of food poverty and the amount of decreasing agricultural lands. It (...) displays seeds of a promising endemic plant to mitigate these problems using the seeds of the _Thermopsis Turcica_, a herbaceous perennial endemic plant. _Ecomasculinist Pregnancy_ (by Burak Taşdizen and Charles John McKinnon Bell) follows the design fiction methodology and illustrates a future scenario through a patient’s diary and the medical letters he receives during his pregnancy with an extinct sea-lion. _Polluted Homes_ (by Beyza Dilem Topdal) is a fictional art installation consisting of polychaete species evolved in time under the ecological circumstances prevalent in the Bosphorus and the Sea of Marmara today. These works show, that manufacturing life has consequences, not only for the human body and its physical appearance, but also, for example, for gender orders, the social structure of society, and even the environment, and thus for (re)shaping (non)living matter and their environments. This Art-Science Collection intends to provide an impetus for debate about the extent to which cyborg encounters should be taken seriously. (shrink)

Loss is an inevitable part of life and grief is a natural part of the healing process. In this sense, the grieving process is universal. People commonly associate certain losses with strong feelings of grief. Although the concept of grief is a direct reminder of death, grief and loss can happen in different ways – death, divorce, deployment or other situations of abandonment. Different effects can influence how people understand and approach the grief process such as importance and place of (...) the loss in life, cultural background, belief systems, etc. Having mentally retarded child is also a shocking and unexpected situation for parents who are dreaming about a healthy baby. Parents can experience grief at this process. In 1969, psychiatrist Elisabeth Kübler-Ross introduced what became known as the “five stages of grief.” These stages of grief were based on her studies of the feelings of patients facing terminal illness, but many people have generalized them to other types of negative life changes and losses, such as the death of a loved one, losses of dreams or unexpected disability situations. In this article, grief reactions of mothers who learns that she has a mentally retarded child during birth was investigated. It was determined that the five stages of grief proposed by Elisabeth Kübler-Ross (denial, anger, bargaining, depression and acceptance) are experienced by mothers. Also it was observed that, mothers need grief counseling in this process. (shrink)

This research evaluates existing body of knowledge on societal researches for the future of education and set shared values for social actions. It is aimed that social actions have changed during Covid 19 period and future of education relies on basic steps in relation to solidarity, shared core values for the shared futures. In this respect, it is seen that emerging technologies connect people and give an opportunity to merge values and actions of people though social works. In addition, social (...) works enhance awareness for the solidarity for the shared futures. Technology and education become key factors to shape social actions. It is important to underline social responsibility become needed skill for learners to shape social values for the future. Bibliometric analysis was conducted to evaluate conducted research related to societal values and actions in education within digitalization. It can be concluded that evaluating the themes of societal research puts an emphasis on core needed values for shaping the shared future based on collaboration and solidarity. It is crucial to put emphasis on emerging technologies and research in order to enrich practices for the future of education. It is revealed that digitalization, trust, social work, social inequality, challenges, collaboration, emergency education are key words to be considered as existing body of knowledge. (shrink)

This article analyses the contribution of fictive kinship ties established between different ethno-religious groups to intergroup relations and social solidarity. Fictive kinship refers to close relations between the parties, out of kinship established by marriage or blood tie, and associated to conventional kinship terms. These relations would provide people moral and financial support more than formal ones. Based on ethnographic data, this article analyses fictive kinship ties established by milk kinship and kirvelik between different groups in Mardin. Milk kinship is (...) a practice specified by religious rules; however, kirvelik is an institution based on socio-cultural agreement, and strongly related to circumcision ritual. Both are socially accepted; milk kinship is mostly practiced between Muslims and Syriacs while kirvelik is practiced between Muslims and Ezidis. The article firstly appeals to the existing literature on fictive kinship to examine these ties. Later it evaluates the examples of fictive kinship in Mardin, and their effects on intergroup relations. Finally, the article refers to the significance of intergroup marriage prohibition evident in these kinship examples. (shrink)

Forensic age estimation in living subjects is an important task for forensic experts, especially in countries where birth records are not well maintained. The process often is used to confirm the chronological age of a criminal or victim when there is a lack of available evidence, such as birth records and witnesses. Focusing on the case of Turkey where the Greulich and Pyle method is often the only method used in forensic estimation of age, this paper seeks to discuss the (...) ethical implications of the process, which are of special concern for women. (shrink)

This article integrates empirical and normative discussions about why global economic inequalities matter in critically examining an approach known as derivative global egalitarianism (DGE). DGE is a burgeoning perspective that opposes excessive global economic inequality not based on the intrinsic value of equality but inequality's negative repercussions on other values. The article aims to advance the research agenda by identifying and critically evaluating four primary varieties of DGE arguments from related but distinct literatures, which span a number of disciplines, including (...) economics, international relations, and political philosophy. Overall, DGE offers a number of persuasive arguments as to why current levels of global inequality are of concern, but aspects of DGE beg further philosophical and empirical examination. By situating DGE within the wider theoretical and empirical contexts, this article provides resources for its critical assessment and theoretical development. (shrink)

Kur’an tefsirleri muhteva, metot, yararlandığı malzeme, odaklandığı meseleler, hitap ettiği okur kitlesi ve dil kullanımı gibi çeşitli açılardan benzerlik ve farklılık göstermektedir. Tefsirler bu kesişim ve ayrışım noktaları göz önünde bulundurularak sınıflandırılmıştır. Tefsirleri tasnif etme işinde kronolojik seyre tabi olmak diğerlerine nispetle daha az riskli bir çaba olarak görülebilir. Zira tefsirleri tematik başlıklar halinde kategorize etmek yahut tefsirlerin metodunu merkeze alarak sınıflandırmak öznel değerlendirmelerden hareket eden yapısı hasebiyle tenkitleri ve spekülatif yorumları da beraberinde getirebilir. Tasnif, basit bir kategorize işinden ziyade (...) zihinsel öncüllerin devreye girdiği bir süreçtir. Bu makalede John Wansbrough’un (öl. 2002) Kur’an tefsirlerine yönelik tasnifi incelenmektedir. İslam tefsir geleneğinde üretilen kavramları kullanmaktan ısrarla kaçınan yazarın, Kutsal Kitap tefsir literatüründen adlandırmalara yer vermesi tenkide açık bir meseledir. Rivâyet ve dirâyet kavramlarının yerine haggadic ve halakhic terimlerinin kullanımı, tefsir türlerinin tasnifinde etkileşim yahut intihal olgusunu ihsas ettirmesi bakımından araştırılmaya değer bir konudur. Her iki gelenekte tefsirin teşekkülüne dair tarihsel verilerin ortaya konması ve kültürel alışverişlerde hâkim unsurun tespiti sayesinde, İslam tefsir türlerinin tasnifinde orijinallik iddiası yahut intihal söylemi açığa çıkacaktır. Bu yazı, iki kültür arasında etkileşimin yaşandığı çeşitli sahalardan veriler sunmak suretiyle Wansbrough’un İslam tefsir geleneğine dair iddiasındaki çelişkileri ortaya koymayı hedeflemektedir. (shrink)

Aziz Augustinus V. Yüzyılın Hristiyan teoloğu ve tarih felsefecisidir. Yazmış olduğu Tanrı Şehri/Devleti isimli eseri Batı Roma’nın Gotlar tarafından yağmalanmasının hemen akabinde kaleme alınmıştır. Eserin yazılış mantığı Roma’nın yıkılış sebebinin, insanların pagan inancını bırakıp Hristiyanlığa geçmeleriyle açıklayanlara bir cevap niteliği taşımaktadır. Buna göre Augustinus, Roma’nın yıkımının pagan inancına sırt çevirmekten değil yozlaşmaktan olduğu görüşünü savunmaktadır. Bu minvalde Augustinus, Pagan tanrılarının beceriksizliği karşısında Hristiyan inancının gücüne ve kurtarıcılığına vurgu yapmaktadır. Hristiyan medeniyetinin belki de tarih felsefesi bağlamında en erken savunusunu yapan Augustinus, (...) bu savunusunu Tanrı Devleti ve yeryüzünün kurtuluşu metaforunu işleyerek derinleştirmektedir. Tanrı Devleti fikrinin Haçlı seferlerinde birincil itici güç olması, Papa II. Urbanus ve Haçlıların Augustinus’un Tanrı Devleti savunusunu bir yönüyle teoriden pratiğe geçirme girişimi olarak düşünülebilir. Bu girişim, Augustinus’u haklı çıkarmaktan ziyade Haçlı kimliğini kanonik bir forma büründürme şeklinde ele alınmalıdır. Bu makale, Tanrı devleti düşüncesinin Hristiyan tarih tasavvurundaki yeri ve önemini Augustinus’un zihnî arka planından anlamlandırarak Haçlı seferlerine nasıl etki ettiği üzerine odaklanmıştır. Çalışmada, Tanrı Devleti’nin mümkünlüğü Augustinus’un yaklaşımından hareketle tarihsel sarkacın ileriye yönlendirilişiyle incelenmeye çalışılmıştır. Makalede kıyas yöntemi kullanılmıştır. Bu sayede Augustinus’un fikirleri ile Papa Urbanus’un fikirleri arasındaki benzerlik aşikâr kılınmaya çalışılmıştır. Nihai olarak Haçlı seferlerinin teolojik ve fikri zemininde, Augustinus’un Tanrı Devleti düşüncesi ve Hristiyanlık savunusunun etkisinin olduğu sonucuna ulaşılmıştır. (shrink)

The aim of this study is to examine the attitudes of people who lost their relatives due to the earthquake towards the mourning process and the role of religious rituals in combating the stressful situation caused by this loss. In the study in which the qualitative research method was adopted, a case study design was also adopted. In the study where the criterion sampling technique was used, a total of 12 participants who experienced loss due to the earthquake were included (...) in the study. The participants stated that this loss was much more severe than a normal loss due to factors such as not being able to meet for the last time, not being able to reach the lost relative and the lack of religious rituals. Accordingly, it was observed that individuals who used positive religious coping styles experienced an increase in spirituality meaning of life and showed signs of post-traumatic growth, such as positive social relationships. On the other hand, most of the individuals who adopted negative religious coping styles experienced more feelings of helplessness and meaninglessness, had more difficulty in accepting the death, withdrew from social relationships, and showed more intense symptoms of Posttraumatic Stress Disorder (PTSD). (shrink)

Günümüzde eğitim, rotasını kimi zaman çeşitli türden izm’lerin, ideolojilerin, kültürel veya ahlaki normların, kimi zaman ise ulusal ya da bireysel çıkarların belirlediği, “her şey gider” anlayışından hareket eden, içi tıklım tıklım yolcularla dolu bir trene benzemektedir. Ancak dur durak bilmeksizin yol alan, hangi istasyonda duracağı da belli olmayan bu tren, yolcularına, kendilerini, diğer insanları, dünyayı ve hayatı, insan olmanın değerinin bilgisine açılan bir pencereden değil, rotasını belirleyenin istediği ve seçtiği pencereden göstermekte, onları her geçen gün insanın olmanın ne demek olduğundan (...) hızla uzaklaştırmaktadır. Başka bir deyişle, yolcularının çoğunluğunu, kendisi dışında geride kalanı umursamayan, insanın değerini hiçe sayan, sınır tanımazlığı, yararcılığı baş değer yapan, basmakalıp düşüncelere saplanıp kalmış, insanlaşamamış bireyler olarak uğurlayan ve geride nakarat olarak sadece koca bir “boşuna” çınlatan bu tren, insanlığı hızla sıradanlığın, sorumsuzluğun, başıboşluğun ve anlamsızlığın yamacından aşağıya, dekadansa doğru sürüklemektedir. Nitekim dünya genelinde artan şiddet, terör olayları, açlık, yoksulluk, çevre kirliliği, salgın bulaşıcı hastalıklar gibi yaşamı yaşanmaya değer olmaktan çıkaran, gözlerimizin hemen her gün şahitlik ettiği insanlık dışı manzaralar, günümüz eğitim anlayışına ve bu anlayışın yetiştirdiği insan tipine yönelik böyle bir tespitin en açık kanıtıdır. Bu nedenle, aslında çoktan ıskartaya çıkmış olan bu kara treni zaman kaybetmeden durdurmamız ve “insan nedir?” sorusuyla bağlantılı olarak eğitimin neliğini ve amacını yeniden düşünmemiz gerekmektedir. Bu noktada, eğitimi, insan onuruna yakışır bir yaşamı inşâ edebilmenin olanağının koşullarından biri olarak gören ve eğitime ilişkin felsefi bilginin realiteye bakarak nasıl ve ne şekilde ortaya konulabileceğini gösteren Kuçuradi’nin, ontolojik temelli felsefi antropolojiye dayanan insan, değer ve eğitim görüşüne kulak vermek bizler için yol gösterici olacaktır. Dolayısıyla bu çalışma, eğitimin kişilere öncelikle “insan kimliği bilinci” kazandırması gerektiğini düşünen Kuçuradi’nin insan ve değer görüşünü, buradan hareketle dile getirdiği eğitimin neliğine ilişkin düşüncelerini irdelemeyi konu edinmekte, eğitimin her şeyden önce olanaklar varlığı olan insan için bir insanlaşma sorunu olduğuna dikkat çekmeyi amaçlamaktadır. (shrink)

In this study, the words that Abū al-Ṭayyib al-Lughawī did not consider as aḍdādwhile his predecessors accepted the same words as aḍdād(contronym), are examined. These words are examined with the purpose of determining his approach towards contronmy words (aḍdād). There is disagreement about the definition and the number of aḍdāds, which can shortly be defined as the word which has two opposite meanings. In this study, brief information about the definition and limitation of aḍdādand the reasons that produce aḍdādare given, (...) and then the words that Abū al-Ṭayyib does not accept as aḍdād are analysed under the four titles – based on the classification made by himself. The author does not accept the words which have the same ism al-fāʿil(active participle) and ism al-mafʿūl(passive participle) format because of the verb’s being ecwefor the middle letter’s being combined with the final letter of the verb as aḍdād. Besides, he does not accept the words that have two opposite meanings due to their figurative meaning as aḍdād. He also states that he does not take the words included inaḍdādcategory just because their meanings are reversed by Arabs as aḍdād. With this attitude, the author has rendered the concept more comprehensible by showing what is not aḍdād. In this study, Abū al-Tayyib’s work named Kitāb al-aḍdādis taken as the primary text, and the pieces of poetry and prose shown as examples by the author are stated with their primary sources.SummaryThere are many scholars who worked on aḍdād, which is a terminological expression for the words that have two opposite meanings. Abū al-Ṭayyib al-Lughawī is one of the scholars to write a work about this subject. The author had the opportunity to examine most of the studies about aḍdādand making a comparison between these studies, he wrote Kitāb al-Aḍdād fı̄ kalām al-ʿArab. The work was composed by arranging the words, which had been accepted as aḍdādby the former scholars, in an alphabetical order according to their initial letters alone. The author completed his work by using expressions showing his objection or confirmation about the words’ being aḍdādor not while mentioning the words. Abū al-Ṭayyib added an addendum to the end of the work and in this section, he noted some words which the former scholars had accepted as aḍdādbut he did not. Although he explained the reason of adding this addendum as not to be thought of unaware of these words, he aimed to correct a mistake made by the previous linguists by identifying it thanks to the mentioned addendum.The words الجَوْن(used both with the meaning of black and white), النوء(to arise and to set), الصَّرِيم(night and day), جَلَل(big and small) and السُّدْفَة(dark and light) can be given as examples for the concept of aḍdād, which is terminologically used for the words having two opposite meanings. The words such as البَيْع(to sell and to buy), بَصِير(sighted and blind), ثَلَّ(to repair and to bring down), الأخْضَر(green and black), الخَلّ(well- fed calf/camel and undernourished calf/camel, which have two opposite meanings at the same time, are among the words that Abū al-Ṭayyib presents as aḍdādin his work. Although there are various definitions of aḍdād, the clearest and most comprehensive one belongs to Abū al-Ṭayyib. He makes the following definition which distinguishes aḍdādfrom common wording: “Aḍdādis the plural form of didd(antonym). Antonym means the opposite of something, such as black and white, generosity and meanness, courage and cowardice. Everything that is opposite of something is not necessarily the antonym of it. For example, although strength and ignorance are two opposite words, they cannot be taken as antonyms. Because, the antonym of strength is weakness and the antonym of ignorance is knowledge. This difference arises from the fact that the term opposite is more comprehensive than the term antonym. Although all aḍdādwords are opposites, not all the opposite words are antonyms (aḍdād).” The biggest controversy about aḍdādis about the number of the words that are accepted as aḍdād. While some scholars represent the numbers of aḍdādwords in Arabic language as four hundred, they are not more than twenty for some other scholars. In spite of the controversy about the numbers of aḍdādwords in the language, the existence of aḍdādin Arabic language is an accepted situation.There are some reasons leading to aḍdādin Arabic language, one of which is dialect difference. The word السُدْفَةwhich is used for the meaning of “dark” by Temı̄m clan means “light” in Ḳays tribe. Some changes in language are also stated among the reasons causing aḍdād. It is stated that the original meaning of the word الصَّرِيمwas “interrupted,” but then it was used with the meaning of both night and day for the reason that night is interrupted by day and day is interrupted by night. Another reason is purported as being psychological and social factors. Using the term الكَرِيم“generous” to make fun of a mean person is an example for this situation. One of the reasons causing aḍdādis the morphological structures of the words. As it is the case with the word خائِفٌ“frightened/frightening,” the use of ism al-fāʿiland ism al-mafʿūlmodes in the same form has caused to using the same word with two opposite meanings. There are also some scholars who accept the words that gain two opposite meaning to each other because of rhetorical factors like metaphor. Using the word إِرَةٌboth with the meaning of fireand metaphorically the pit where fire is lightedis an example for this sort. The scholars’ acceptance or rejection of the reasons leading to aḍdādhas resulted in their expanding or narrowing the numbers ofaḍdādwords in the language. In this context, the numbers of aḍdādwords are more for a scholar who accepts most of the reasons mentioned. Abū al-Ṭayyib is among the scholars to cast a wide scope for aḍdādwords. Since the author accepts the aḍdādwords arising from dialect and metre difference, the words that he takes as aḍdādare quite many. In Kitāb al-aḍdād, he states that there are total of 320 aḍdādwords and at the same time he collects the words that he does not accept as aḍdād but which were accepted so by the former scholars under four headings. In the first group, there are the words thought as aḍdādbecause of being an ecwefverb. For the author, the reason these words are supposed to be aḍdādis that ism al-fāʿil(active participle) and ism al-mafʿūl(passive participle) modes of these words turn into the same structure as a result of ʿilālrules. The fact thatالمُجْتَابmeans both “the one who wears” and “the thing that is worn”; المُبْتَاعis used as ism al-fāʿilwith the meaning of “the one who buys stuff” and as ism al-mafʿūl with the meaning of “the stuff sold” is an example for this situation. In the second group, there are the words which are taken as aḍdādbecause of merging (idghām) middle letter of the word to its final letter. It is seen that ism al-fāʿiland ism al-mafʿūl forms of these words are the same due to various reasons. The fact that مُكْتَنٌّis used both for disguisedand the place to disguise; مُحْتَشٌّis used for “the one who gathers grass” and “the grass gathered” is of this sort. In the third group, there are words which are assumed to be aḍdādas they are named after their reasons. There is mostly metaphorical meaning in the words that are placed in this group. One of the words that Abū al-Ṭayyib presents as an example to this group is العَقِيقَة. ʿAqı̄qameans the hair on the head of the baby when it is born. An animal is sacrificed when this hair is shaved. In time, the animal sacrificed has begun to be called as ʿaqı̄qa, as well; and so, ʿaqı̄qais used both for the hair and the sacrifice. Abū al-Ṭayyib argues that such words are absolutely not aḍdād. In the fourth group, there are expressions that result from fāʿil’s replacing mafʿūland mafʿūl’s replacing fāʿilor the words that appear in similar ways. For instance, using the expression “the lizard climbed up the tree” not with the common usage اِنْتَصَبَالْحِرْبَاءُفِيالْعُودِbut by changing the places of fāʿiland mafʿūlاِنْتَصَبَالْعُودُفِيالْحِرْبَاءِis an example for this group. Abū al-Ṭayyib objects to the acceptance of the words used in this way as aḍdād, and argues that aforesaid usages do not comply with the definition of aḍdād. (shrink)

From its early origins to the present, the development of mainstream economic theory has taken a direction which has excluded the analysis of human needs as a basis for social policy. The problems associated with this orientation are increasingly recognized both by economists and non-economists. As Sen points out, it is indeed strange for a discipline concerned with the well-being of people to neglect the question of needs. Currently, some writers such as Doyal and Gough, post-Keynesian economists such as Lavoie, (...) and those such as Davis and O'Boyle who work in the newly emerging school of social economics have begun to address the question of human needs, especially in relation to problems of policy assessment and evaluation. The approaches of some development economists who have dealt with similar issues were also instrumental in drawing attention to the significance of the long-neglected concept of needs. (shrink)

Kalam Research & Media tarafından John Templeton Foundation işbirliğiyle organize edilen "Understanding Matüridi Kalam - Legacy, Present & Future Challanges" başlıklı sempozyum 28-29 Ekim 2017 tarihlerinde Ürdün'ün başkenti Amman'da Olive Tree Hotel'de gerçekleştirildi. İki gün süren sempozyumda ABD, İngiltere, Avustralya, Filistin, Ürdün ve Türkiye'den bir araya gelen araştırmacılar Mâtüridî mezhebinde öne çıkan çeşitli konularda Arapça ve İngilizce tebliğler sundu. Açılış, kapanış ve beş oturum şeklinde düzenlenen sempozyum toplam on üç tebliğden oluşmaktaydı. Paralel oturumların olmaması katılımcıların bütün sunumları dinleyip müzakere edebilmesine (...) imkân sağladı. (shrink)

Fincher & Thornhill's (F&T's) parasite-stress theory of sociality is supported largely by correlational evidence; its persuasiveness would increase significantly via lab and natural experiments and demonstrations of its mediating role. How the theory is linked to other approaches to group differences in psychological differences and to production and dissemination of cultural ideas and practices, need further clarification. So does the theory's view on the possible reduction of negative group interactions.

Five‐ to 11‐year‐old U.S. children, from either a religious or secular background, judged whether story events could really happen. There were four different types of stories: magical stories violating ordinary causal regularities; religious stories also violating ordinary causal regularities but via a divine agent; unusual stories not violating ordinary causal regularities but with an improbable event; and realistic stories not violating ordinary causal regularities and with no improbable event. Overall, children were less likely to judge that religious and magical stories (...) could really happen than unusual and realistic stories although religious children were more likely than secular children to judge that religious stories could really happen. Irrespective of background, children frequently invoked causal regularities in justifying their judgments. Thus, in justifying their conclusion that a story could really happen, children often invoked a causal regularity, whereas in justifying their conclusion that a story could not really happen, they often pointed to the violation of causal regularity. Overall, the findings show that children appraise the likelihood of story events actually happening in light of their beliefs about causal regularities. A religious upbringing does not impact the frequency with which children invoke causal regularities in judging what can happen, even if it does impact the type of causal factors that children endorse. (shrink)

The purpose of this empirical study is to investigate the effect of paternalistic leadership (PL) on ethical climate and the moderating role of trust in leader. Convenience sampling is used as a sampling procedure and the data were obtained from 227 Turkish employees. The findings indicated that PL had some effect on ethical climate. Furthermore, partial support was found for the moderating effect of trust in leader on the relationship between PL and ethical climate. The results of the study showed (...) the importance of PL on employees in following company rules and procedures and showing a sense of responsibility and care to customers, community, and others in the organization. (shrink)

The 21st century, in which science and technology developed with great acceleration, made the physical and social distances between people more permeable with the effect of globalization inherited from the previous century. In such an age where everybody is aware of everything, not only positive developments but also all kinds of information, beliefs and actions that may be considered negative for humanity can instantly spread and become widespread all over the world. For example, the adoption of attitudes and behaviors that (...) do not correspond to human values such as consumption, selfishness, narcissism, vanity, arrogance, humiliation, mockery, especially among young people, is worrisome. It is a fact that the generation Z, who was born in the lap of technology, is vulnerable to technology and more susceptible to its damages. In today's world, which is also defined as the age of technology and information, young people can be exposed to all kinds of written and visual information pollution via the internet. Moreover, this situation paves the way for negative attitudes and behaviors such as waste of time and energy, consumption habits, addiction, estrangement from values, alienation, problem of belonging, dissatisfaction among young people. For this reason, this age is polluting the young people not only mentally but also spiritually. Not only the individual themself but also societies have to pay the bill for the inability to satisfy the material and spiritual dimension of the human in a healthy and appropriate manner. For this reason, the education of the new generation is a duty on the family, educators, non-governmental organizations and society as a whole. One of the first and most important steps to be taken in order to protect young people from all these adverse developments and to ensure their participation in the society as a healthy individual is undoubtedly their upbringing with moral values. Because values are the preconditions for a young person to exist as an adult with personality, morality, responsibility, sensitivity to the other and their environment, and who has discovered their own meaning and importance in the world. Therefore, knowing the spiritual-humanistic values of young people, who are the guarantors of the future, will give adults an idea about predicting today and the future and taking necessary measures. The aim of this study is; to determine the spiritual-humanistic value tendencies of high school students. The research was conducted on a total of 450 students studying at different types of high schools in the province of Sinop in the 2019-2020 academic year. The research data was collected through questionnaires and scales from quantitative research methods were analyzed according to age, gender, class, economic status, perception of success, family structure, family attitude perception, duration of social media use and social media usage purpose variables. According to the results of the research, the students got the highest average score (4.28) from moral values and the lowest average score (3.19) from respect value. There is a positive correlation between all dimensions of the spiritual-humanistic values disposition scale. Mann Witney U-Test and Kruskal Wallis H-Test, which are non-parametric tests, were used in the analysis of the scale that did not show normal distribution. According to the test results, there was no relationship between the sub-dimensions of the scale; moral values, love, respect and sensitivity mean scale score and gender, age, perception of success, family attitude perception, duration of social media use and social media use purpose variables, because p> 0.05. However, there was a significant correlation between the point average of moral tendency of the sample group and school type, mother education and father education; between the average score of love value and the school type variable; respect value average score and class, school type, perceived economic situation and mother education; between the mean score of sensitivity value and the variable of family structure (p <0.05). (shrink)

This article is about the signs during the creative stage of one’s self-development. With the acceptance of the creative act as an existential phenomenon, the research considers the creative process as a genuine expression that has been actualized during one’s search for his/her existence. An artist reflects his/her existential being through his/her work to construct an original self, by facing the world and within the struggle to construct the new self that stands beyond confusion. Tarasti’s philosophical approach to “existential semiotics” (...) will be applied to the existential being of the artist Alev Ebuzziya Siesbye, and her creative act will be analyzed by means of the modalities, the semiotic square of being/doing, and the sign processes evident in the field of art. Siesbye’s existential personality and creative acts have been discussed by looking at what she has done in terms of her attitude on clay; her position in the contemporary art world and her artistic interrogations has been discussed in the existential being of the artist with the existential signs. (shrink)

Background: Midwives are required to make ethical decisions with the support of respective codes of professional ethics which provide a framework for decision making in clinical practice. While each midwife should be ethically aware and sensitive to the ever-changing issues within reproduction, few empirical studies have examined the views of student midwives in relation to reproductive ethical dilemmas. Objective: The aim of this study was to explore midwifery students’ reactions to a number of ethical dilemmas relating to women’s experiences of (...) reproductive decision making. Design: A series of focus groups were conducted with midwifery students who were asked to discuss five culturally significant scenarios including issues of knowledge acquisition regarding methods of family planning, removal or insertion of an intrauterine device, and abortion. Setting: A University in Turkey was the setting for this study. Participants: Purposeful sampling was adopted which resulted in five focus groups with a total of 57 midwifery students. Ethical considerations: The study was reviewed and granted formal ethical approval by an ethical committee at the Faculty of Health Science in Atatürk University. The head of the Faculty of Health Science approved the investigation. The participants received both oral and written information about the study and they gave their consent. Results: Five themes were identified from the analysis of the focus group data related to all five scenarios. These themes were ‘the right to information’, ‘choice and protection’, ‘parental rights and welfare of the women’, ‘make a decision’ and ‘women rights and sexual abuse’. Conclusion: This study has shown that while students respected women’s choice, they also expressed great ambivalence in some situations when personal values conflict with dominant societal beliefs and professional ethics. A focus on ethics education to include human rights is suggested as a means to enable students to explore their own social-value judgements, and as a means to limit the possible development of ethical confusion and moral distress. (shrink)

We examined developmental changes in British children’s (8- to 10-year-olds) and adolescents’ (13- to 15-year-olds,N = 340; FemaleN = 171, 50.3%) indirect bystander reactions (i.e., judgments about whether to get help and from whom when witnessing social exclusion) and their social-moral reasoning regarding their reactions to social exclusion. We also explored, for the first time, how the group membership of the excluder and victim affect participants’ reactions. Participants read a hypothetical scenario in which they witnessed a peer being excluded from (...) a school club by another peer. We manipulated the group membership of the victim (either British or an immigrant) and the group membership of the excluder (either British or an immigrant). Participants’ likelihood of indirect bystander reactions decreased from childhood into adolescence. Children were more likely to get help from a teacher or an adult than getting help from a friend, whereas adolescents were more likely to get help from a friend than getting help from a teacher or an adult. For both indirect bystander reactions, children justified their likelihood of responding by referring to their trust in their teachers and friends. Adolescents were more likely to refer to group loyalty and dynamics, and psychological reasons. The findings support and extend the Social Reasoning Developmental (SRD) approach by showing the importance of group processes with age in shaping children’s judgments about how to respond indirectly by asking for help from others, when they are bystanders in a situation that involves exclusion. The findings have practical implications for combating social exclusion and promoting prosocial bystander behavior in schools. (shrink)

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

The present study aims to examine the mediator effect of organizational intelligence between quantum leadership and innovative behavior of employees in health organizations. It is aimed to examine the mediator effect of organizational intelligence between quantum leadership and innovative behavior of employees in health organizations. The data of the study were collected from 626 healthcare professionals working in hospitals and health centers in Istanbul, Turkey, by survey method. After the analysis of normality, validity and reliability, the hypotheses of the research (...) were tested on the LISREL program using the structural equal modelling. The findings have showed that the three hypotheses of the research were confirmed: quantum leadership and organizational intelligence affect the innovative behaviors of employees positively and significantly, and organizational intelligence has a mediator effect between quantum leadership and the innovative behavior of employees. It is imperative that healthcare organizations, which are likely to encounter chaos and crisis risks such as the Covid-19 pandemic, follow innovation in order to provide better quality services. Quantum leadership and organizational intelligence are necessities in terms of revealing innovative behavior for healthcare organizations operating in a dynamic and chaotic environment. Since the effects of quantum leadership have not been studied in health organizations adequately, this study makes a contribution to fill this gap. In addition, it is predicted that the findings of this research will be illuminating in terms of innovative behaviors and leadership styles for health organizations that have a vital importance in all societies and have recently experienced a fact like COVID-19. (shrink)

This article is about the understanding of the definition of the number concept and its content in the context of arithmeticisation of analysis and discussions on the basis of mathematics in the nineteenth century. The issue will be addressed historically first and then the proposals for solutions by mathematicians such as Dedekind, Cantor, Peano, as well as by Frege, a logician, will be examined. The discussions on the foundations of arithmetic in the 1870s gained intensity. For mathematics to be a (...) consistent and reliable science free from contradictions, the concept of number, the cornerstone of arithmetic, had to be precisely defined. In this article, the answer to the question of what the concept of number is and what its meaning is will be discussed. (shrink)

Various studies have been made on different aspects of the Turkish and Japanese languages, but comparative studies between the two languages are still limited. The aim of this study is to describe the politeness strategy of these two languages from a cultural perspective within the paradigm of cognitive linguistics. Both Turkish and Japanese are agglutinative languages, and speakers of both languages prefer the subjective construal. So, if the typology of a language might be related to its perception, the conceptualization of (...) ‘polite’ and the perception of politeness in that language may be alike. (shrink)

Various studies have been made on different aspects of the Turkish and Japanese languages, but comparative studies between the two languages are still limited. The aim of this study is to describe the politeness strategy of these two languages from a cultural perspective within the paradigm of cognitive linguistics. Both Turkish and Japanese are agglutinative languages, and speakers of both languages prefer the subjective construal. So, if the typology of a language might be related to its perception, the conceptualization of (...) ‘polite’ and the perception of politeness in that language may be alike. (shrink)

Various studies have been made on different aspects of the Turkish and Japanese languages, but comparative studies between the two languages are still limited. The aim of this study is to describe the politeness strategy of these two languages from a cultural perspective within the paradigm of cognitive linguistics. Both Turkish and Japanese are agglutinative languages, and speakers of both languages prefer the subjective construal. So, if the typology of a language might be related to its perception, the conceptualization of (...) ‘polite’ and the perception of politeness in that language may be alike. (shrink)

Various studies have been made on different aspects of the Turkish and Japanese languages, but comparative studies between the two languages are still limited. The aim of this study is to describe the politeness strategy of these two languages from a cultural perspective within the paradigm of cognitive linguistics. Both Turkish and Japanese are agglutinative languages, and speakers of both languages prefer the subjective construal. So, if the typology of a language might be related to its perception, the conceptualization of (...) ‘polite’ and the perception of politeness in that language may be alike. (shrink)