In On Not Expecting Too Much from Narrative, Lamarque (2004) challenges theories of narrative identity. For while narrativity might tell us something of interest about our selves, the requirements for this would be so strong that theories of narrative identity would not be able to meet them. In contrast, he identifies minimal conditions for narrativity, so that our identity could be of a narrative nature as well. But in that case, the concept of narrativity would be so weak that it (...) would hardly be able to tell us anything about ourselves. I first examine Lamarque's criticism of narrative concepts of identity. He shows that stories, understood in a minimal sense, are not found but told and that they establish a temporal relationship between at least two events. I then examine the concept of teleological explanations of action. Considering the problem of deviant causal chains that causalists are confronted with, they are at least a serious alternative to causal explanations of action. By doing that, I also attempt to render plausible the irreducibility of teleological explanations of action to causal ones. Subsequently, I outline some features of teleological explanations of action. Finally, I defend the idea that teleological explanations of action are essentially narrative explanations of action because they meet Lamarque's minimal conditions of narratives. I then make the case that these kinds of narratives are not trivial with respect to our personal identity but, on the contrary, are the prerequisite under which we can perceive ourselves as rational agents. (shrink)

This paper presents a general-purpose update semantics for expressions of subjective uncertainty in natural language. First, a set of desiderata are established for how expressions of subjective uncertainty should behave in dynamic, update-based semantic systems; then extant implementations of expressions of subjective uncertainty in such models are evaluated and found wanting; finally, a new update semantics is proposed. The desiderata at the heart of this paper center around the contention that expressions of subjective uncertainty express beliefs which are not persistent, (...) whereas propositions express beliefs that are persistent. I argue that if we make the move of treating updates in a dynamic semantics as Bayesian updates, i.e. as conditionalization, then expressions of subjective uncertainty will behave the way we want them to without altering the way propositions behave. (shrink)

The epistemic basic structure of a society consists of those institutions that have the greatest impact on individuals’ opportunity to obtain knowledge on questions they have an interest in as citizens, individuals, and public officials. It plays a central role in the production and dissemination of knowledge and in ensuring that people have the capability to assimilate this knowledge. It includes institutions of science and education, the media, search engines, libraries, museums, think tanks, and various government agencies. This article identifies (...) two demands of justice that apply specifically to the institutions that belong to it. First, the epistemic basic structure should serve all citizens fairly and reliably. It should provide them with the opportunity to acquire knowledge they need for their deliberations about the common good, their individual good, and how to pursue them. Second, the epistemic basic structure should produce and disseminate the knowledge that various experts and public officials need to successfully pursue justice and citizens need to effectively exercise their rights. After arguing for these duties, I discuss what policies follow from them and respond to the worry that these duties have illiberal implications. (shrink)

This article argues that systematic comparative analyses of women's strategies and coping mechanisms lead to a more culturally and temporally grounded understanding of patriarchal systems than the unqualified, abstract notion of patriarchy encountered in contemporary feminist theory. Women strategize within a set of concrete constraints, which I identify as patriarchal bargains. Different forms of patriarchy present women with distinct “rules of the game” and call for different strategies to maximize security and optimize life options with varying potential for active or (...) passive resistance in the face of oppression. Two systems of male dominance are contrasted: the sub-Saharan African pattern, in which the insecurities of polygyny are matched with areas of relative autonomy for women, and classic patriarchy, which is characteristic of South and East Asia as well as the Muslim Middle East. The article ends with an analysis of the conditions leading to the breakdown and transformation of patriarchal bargains and their implications for women's consciousness and struggles. (shrink)

This work gives a new argument for ‘Empirical Philosophy of Mathematical Practice’. It analyses different modalities on how empirical information can influence philosophical endeavours. We evoke the classical dichotomy between “armchair” philosophy and empirical/experimental philosophy, and claim that the latter should in turn be subdivided in three distinct styles: Apostate speculator, Informed analyst, and Freeway explorer. This is a shift of focus from the source of the information towards its use by philosophers. We present several examples from philosophy of mind/science (...) and ethics on one side and a case study from philosophy of mathematics on the other. We argue that empirically informed philosophy of mathematics is different from the rest in a way that encourages a Freeway explorer approach, because intuitions about mathematical objects are often unavailable for non-mathematicians. This consideration is supported by a case study in set theory. (shrink)

Ethics and morality, fundamental concepts in human society, are expected to be upheld by individuals and effectively taught by teachers to new generations. This study delves into the perceptions of preservice teachers regarding ethics and good within the framework of an ethics and morality course in education. It also explores the ethical and unethical behaviors these teachers most commonly encounter in their school experiences. Utilizing a qualitative case study methodology, the research provides an in-depth analysis of ethics, the concept of (...) good, ethical and unethical behaviors within the Turkish context. Through thematic analysis of data collected over various weeks, the findings reveal that participants perceive ethics as actions, individuals, and ideas that embody values such as justice, respect, and honesty. Their decision-making is influenced by diverse ethical filters aligned with normative ethical theories. For instance, an act is deemed ethical if it does not limit freedom and harm others, conforms to societal norms, benefits others, adheres to laws and rules, instills a sense of righteousness, and stems from good intentions. Furthermore, the study identifies six key qualities defining the concept of good: evoking happiness, being beneficial, proper, pure, preferred, and encompassing both moral and ethical dimensions. The experiences of ethical and unethical acts among participants predominantly relate to themes of inequality versus justice, harshness versus love, ineffective versus effective teaching, inconsistency versus role model behaviors, undesired versus desired relationships with school stakeholders, and the breach versus balance between professional and private life. Overall, this research highlights significant aspects of how preservice teachers perceive the concepts of ethics and good along with unethical behaviors, offering valuable insights for teacher education. (shrink)

PrécisDespite significant scholarship, research, and funding dedicated to implementing criminal diversion programs over the past two decades, persons with serious mental illness and substance use disorders remain substantially overrepresented in United States jails and prisons. Why are so many U.S. adults with behavioral health problems incarcerated instead of receiving treatment and other support to recover in the community? In this paper, we explore this persistent problem within the context of “relentless unmet need” in U.S. behavioral health (Alegría et al., 2021).

Ibn al-ʻArabī, 1165-1240.; Fuṣūṣ al-ḥikam; criticism and interpretation; Islamic philosophy; early works to 1800.

In the history of philosophy, philosophers have defined philosophy based on their own perspectives. This situation shows that it is a difficult and meaningless endeavor to put forward an understanding of philosophy that has clear boundaries and is accepted by everyone. However, despite these differences in definitions, there are some common points. Perhaps the most important of these common points is that philosophy is a stance, a positioning activity in the face of truth. In this positioning, William James tried to (...) find the moderate path between the currents of rationalism and empiricism and took a stance based on concrete differences in life. Like the empiricists, he tried to keep people's relations with facts alive, but at the same time, he did not exclude religion by adopting a rationalist attitude. However, James argued that abstract concepts cannot have meaning unless they find their counterpart in life. According to James, a life based only on abstract principles would not be qualified. In this study, I will try reconciling William James’ attitude towards abstract principles with practical life. (shrink)

In this paper, we explore Cassirer’s view of social contract theory. We maintain that Cassirer has established a linguistic turn of social contract theory, by exploring the conditions for the possibility of a promise. For that purpose Cassirer’s theory of the linguistic sign, as inspired by the linguistic theory of Wilhelm von Humboldt, becomes decisive, because of its specific nature and direction into the future. First, in Section 1, we explore previous social contract theorists, from Nicholas von Cusa to Immanuel (...) Kant. In Section 1, as a result, we establish the concept of the promise as the core concept of social contract theory, and as the fundamental philosophical problem conveyed by the natural lawyers. Moreover, in Section 2, we investigate the conditions for the possibility of a promise, and relate it to the symbolic nature of the human being. The promise, hence the capacity to enter into a contract, becomes a characteristically human activity, hence an expression of human dignity. (shrink)

Este ensaio trata da infância, de certa forma, das infâncias. E, por isso, pensa-acomo uma experiência estética do escritor. Um escritor que oscila entre a escrita e a leitura, a ficção e o real, o presente e o passado. Ou seja, mergulha na experiência formativa da infância a partir do texto das “Confissões”, reconstruindo fragmentos de subjetividade. Em tais fragmentos, as leituras da criança-aluno proporcionam o reencontro com o mundo-outro da imaginação. Nesse espaço, o exercício da escritura encarna-se no outro (...) da vontade, o corpo do escritor. Assim, o texto das “Confissões” é pensado por graus de intensidade,por afecções, de forma que a percepção da noção deinocência proporciona a compreensão daobra.This essay comes from childhood, in a sense, of childhoods. And, therefore,think it as an aesthetic experience of the writer. A writer who oscillatesbetween writing and reading fiction and reality, past and present. That is,delves into the formative experience of childhood from the text of"Confessions", reconstructing fragments of subjectivity. In such fragments, thereadings provide the student-child reunion with the other-world of theimagination. In this space, the exercise of writing is embodied in the other'swill, the body of the writer. Thus, the text of "Confessions" is thought bydegrees, by conditions so that the perception of theconcept of innocence provides anunderstanding of the work. (shrink)

Background Several ethical issues are associated with providing living organ transplantation services, and there is limited information on these issues faced by the teams providing service to refugees or asylum seekers. Aim To determine the challenges healthcare professionals face in organ transplant centers providing services to Syrians under temporary protection status and discern whether these difficulties align with ethical issues in living organ transplantation. Research design This study employed a qualitative design and conducted individual semi-structured, in-depth interviews with 18 transplant (...) team members in Istanbul between September and November 2022. Data analysis was based on Braun and Clarke’s thematic analysis. Participants and research context The participants comprised 18 healthcare professionals, including 6 physicians and 12 nurses working in organ transplant teams in Istanbul. Ethical considerations The University’s Ethics Committee provided approval. Participants were informed regarding confidentiality and signed an informed consent form. Results Three themes emerged from the data on ethical issues faced by organ transplantation services to Syrians: (a) beneficence or double equipoise, (b) autonomy, and (c) justice. Transplant teams experience problems related to preserving double equipoise in the provision of living donor organ transplantation because of language barriers, poor socioeconomic conditions, and cultural factors, which increases transplant teams’ individual and indirect social burden. Although problems arise from the language barrier when obtaining informed consent in the autonomy theme, institutional and national policies in preventing donor abuse have a comforting effect. Health workers had the least problems with the justice theme, wherein national health policies are determined. Conclusion Fewer issues related to autonomy and justice were reported in providing organ transplantation services to Syrians, with the most intense reported issues being maintaining double equipoise. The results revealed the need to develop institutional, national, and international policies with individual solutions to prevent difficulties healthcare professionals face in this process. (shrink)

The aim of this study is the examination of the effect of virtual reality based imagery (VRBI) training programs on the shot performance and imagery skills of athletes and, and to conduct a comparison with Visual Motor Behavior Rehearsal and Video Modeling (VMBR + VM). In the research, mixed research method and sequential explanatory design were used. In the quantitative dimension of the study the semi-experimental model was used, and in the qualitative dimension the case study design was adopted. The (...) research participants were selected from athletes who were involved in our target sports: curling (n= 14), bowling (n= 13), and archery (n= 7). All participants were randomly assigned to VMBR + VM (n= 11), VRBI (n= 12), and Control (n= 11) groups through the “Research Randomizer” program. The quantitative data of the study was: the weekly shot performance scores of the athletes and the data obtained from the “Movement Imagery Questionnaire-Revised.” The qualitative data was obtained from the data collected from the semi-structured interview guide, which was developed by researchers and field experts. According to the results obtained from the study, there were statistically significant differences between the groups in terms of shot performance and imagery skills. VRBI training athletes showed more improvement in the 4-week period than the athletes in the VMBR + VM group, in terms of both shot performance and imagery skills. In addition, the VRBI group adapted to the imagery training earlier than the VMBR + VM group. As a result, it was seen that they showed faster development in shot performances. From these findings, it can be said that VRBI program is more efficient in terms of shot performance and imagery skills than VMBR + VM, which is the most used imaging training model. (shrink)

M. Hayri Kırbasoglu is researcher who studies in the field of ḥadīth. Kırbasoglu’s latest work was on the famous orientalist Ignaz Goldziher, and in his book Understanding Goldziher, he claimed that Goldziher, who was criticized by Muslim researchers, was not understood correctly, a hate and smear campaign was carried out against him, and he suffered a great injustice. The reason for writing this article is to analyze the defense of Goldziher put forward by Kırbasoglu in the aforementioned study and to (...) evaluate whether he is right in his opinions and determinations. As a result of our research, it was seen that there was no other study that was critical of Kırbasoglu’s defense of Goldziher, and it was decided to write this article. The article is limited to Kırbasoglu’s aforementioned work, and it is aimed to introduce both him and Goldziher correctly, based on Kırbasoglu’s views here. At the end of the article, it was concluded that Kırbasoglu’s evaluations about the Jewish orientalist Goldziher were subjective, one-sided, biased, reactive, far from objectivity and superficial, in addition, it was concluded that most of his analyzes related to Goldziher do not correspond to the facts. (shrink)

In On Not Expecting Too Much from Narrative, Lamarque (2004) challenges theories of narrative identity. For while narrativity might tell us something of interest about our selves, the requirements for this would be so strong that theories of narrative identity would not be able to meet them. In contrast, he identifies minimal conditions for narrativity, so that our identity could be of a narrative nature as well. But in that case, the concept of narrativity would be so weak that it (...) would hardly be able to tell us anything about ourselves. I first examine Lamarque's criticism of narrative concepts of identity. He shows that stories, understood in a minimal sense, are not found but told and that they establish a temporal relationship between at least two events. I then examine the concept of teleological explanations of action. Considering the problem of deviant causal chains that causalists are confronted with, they are at least a serious alternative to causal explanations of action. By doing that, I also attempt to render plausible the irreducibility of teleological explanations of action to causal ones. Subsequently, I outline some features of teleological explanations of action. Finally, I defend the idea that teleological explanations of action are essentially narrative explanations of action because they meet Lamarque's minimal conditions of narratives. I then make the case that these kinds of narratives are not trivial with respect to our personal identity but, on the contrary, are the prerequisite under which we can perceive ourselves as rational agents. (shrink)

The teaching of ethics in teacher education programs is crucial for fostering the moral and ethical development of prospective teachers and shaping them into ethical role models for future students. This study, employing qualitative case study research, gathered data from undergraduates in teacher education programs to explore the best approaches for ethics education. It found that combining digital and case-based pedagogical methods, fostering an open-minded attitude among lecturers, and implementing a blend of Socratic and active learning techniques leads to the (...) most favorable outcomes. Additionally, continuous formative assessment throughout the academic year is essential. To cultivate a teaching workforce with strong ethical and moral values, undergraduate courses in ethics and morality should be thought-provoking, integrating real-life cases with a mix of digital and tangible resources. The ethics course lecturer should not only serve as a role model and exhibit a caring disposition but also use effective teaching methodologies. The paper details key themes and categories for successful ethics instruction and offers specific recommendations. (shrink)

Notwithstanding the advantages of physical power, the struggle for survival among societies is not merely a matter of serial armed clashes but of the nation's spiritual resources that in the end always decide upon the victory.

Why did philosophy and the sciences in the East lose their momentum and enthusiasm in the 12th century, leaving the West to take the most importantprogressive steps from the 17th century up to the present day? Can these two intellectual traditions be separated from each other to such an extent as to justify today's theses of conflict? If they cannot be separated, how can the historical events that place these theses on the agenda can be explained? The aim of this (...) short study is to try to find answers to the above questions within the context of two representative philosophers, and to reveal the extent to which the easternand western traditions are implicated with each other, contrary to some claims, by examining the 17th century, which as a turning point is a very important historical period. (shrink)

This article drafts a phenomenology of artifice, an interpretation of Human Being and Human Practice, based on the extraordinary claim that design is not the initiator of change, creation and diversity, but it is the essential humanistic quality to compensate the irresistible precession, to regulate the inevitable transformation and divergence of the World. Inspired by the Sufism conception of Human Being, the argument here relies on the theory of a gradual disclosure from the kernel of Universal Man, the complete and (...) Perfect Man of unity and continuity, down to the local man of differences, discontinuity and diversity. Sufism presents a phenomenology of appearing, describing a process of disclosure motivated by a mystical passion ‘to be known’, where in the beginning the Being is manifested on the Universal Man, that then degraded and diversified down to the local man, its Self, his or her community and his or her instruments. The article presents the Universal Man disclosing, and the local man enclosing in three grades that are aligned in conditional priority where the former enables the later one: (1) The Proximate Potentials, (2) The Mediate Linguals and (3) The Distant Actuals. The enclosed species of those layers are introduced as the primal categories of artefacts: (a) future contemplations out of the potentials, (b) present conversations out of the linguals and (c) past constructions out of the actuals. Towards the end, the article carries the discussion on how the Ur-Disclosure brings the inevitable conditional precedence of the future over the past; the future potentials come before the linguals of now and the past actuals follow after. So, it is claimed that anything new principally deviates from the future, from something already exists potentially on the proximate grade, where the Universal Man degrades into the unitary Selves. In the conclusion, it is proposed that design processes can not disclose, create and image anything but enclose, cover and regulate the genesis. The theory of gradual disclosure from the Universal Man to the local individual mainstreams the experience of ability presenting potential ability as a universal human experience that can be actualized by proper practice. (shrink)

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

In this article, I develop a novel version of the multiverse theory of sets called hierarchical pluralism by introducing the notion of “degrees of intentionality” of theories. The presented view is articulated for the purpose of reconciling epistemological realism and the multiverse theory of sets so as to preserve a considerable amount of epistemic objectivity when working with the multiverse theory. I give some arguments in favor of a hierarchical picture of the multiverse in which theories or models are thought (...) to be ordered with respect to their plausibility as a manifestation of endorsing the idea that some set theories are more plausible than others. The proposed multiverse account settles the pluralist’s dilemma, the dichotomy that there is a trade-off between the richness of mathematical ontology and the objectivity of mathematical truth. The view also extends and serves as an alternative position to Balaguer’s intention-based Platonism, from which he claims that a certain version of mathematical pluralism follows. (shrink)

The science of wakf-ibtidâ, whose practical reflections we observe from the Prophet himself, draws attention as an important subject that the companions also referred to, within the framework of the interpretation of the word "tertîl" in the verses where Allah orders the Qur'an to be read with tertîl. In the following period, this science, which was considered among the sub-disciplines of the science of recitation, both in the Qur'anic recitation-themed works and in the interpretations of commentators, was included in chapter, (...) section or special parts. Because wakf and ibtidâ are extremely important for the interpretation of the Quran as well as for the science of recitation. Namely, "wakf", which means stopping reading and breathing at a place where the meaning is complete, and "ibtidâ", which means continuing to read from a place that is suitable for the integrity of the meaning, is an indispensable discipline due to its direct relevance in the correct manifestation of the meaning of the Quran. In addition, wakf-ibtidâ, which performs an undeniable function in regulating the recitation of the reader, stands out as a science that scholars cannot remain independent of in this respect. One of the scholars in question is Mekkî b. Ebî Talib (d. 437/1045). He is a scholar of recitation who has guided the literature with his writings throughout the historical process of the science of recitation and is among the most distinguished names in the field, and has also influenced the subsequent literature with his attitude towards the basic issues of this science. Based on this reality, in this study, Mekki's approach to the science of vakf-ibtidâ will be examined specifically in his commentary named al-Hidaye ila bülüği'n-nihâye. In this context, first of all, a brief definition of the concept will be made, and the method of scholars' compilation of the mentioned science and the resulting classifications will be touched upon. Then, Mekki's classification logic in this discipline, the original concepts he used in this regard, and the words he subjected to special criticism will be discussed. In addition, the names he used will be contacted and the tradition he followed within the framework of the subject will be tried to be determined. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Tracing the Anthropocene and Entangled Trauma in Yashar Kemal's NovelsMore-Than-Human Lives in the Post-Ottoman WorldDeniz Gündoǧan Ibrişim (bio)Yashar Kemal (1923–2015), one of Turkey's most prominent Kurdish-Turkish novelists and human rights activists, largely engages with the southern Turkish countryside, which the author himself had known well in his early life.1 Kemal is commonly recognized as the writer of Çukurova or the Clician Plain (Cilicia Pedias in antiquity), a large fertile (...) plain in southern Turkey. The plain covers the easternmost areas of Mersin Province, southern and central Adana Province, Western Osmaniye, and Northwestern Hatay, and it has been a major place of anthropogenic change and industrialization since the 1930s, in the aftermath of transition from the Ottoman Empire to the modern Republic. Kemal presents the severe impact of the destruction of the forests and the draining of the swamps on the nature of the local people, whose way of life was transformed by this anthropogenic uprooting during the modernization and industrialization brought about by successive political and environmental administrations in post-Ottoman Turkey:The earth was covered with woods from Misis to the Mediterranean Sea in the olden days. There is a tree called Kars. Due to the fact that the Kars tree grows there the place was called Kars for a long time.... Now there is nothing; not one single tree until the Mediterranean. Historians write that the land was a great forest even in the 19th century. This was stated in a letter of Cevdet Pasha written in 1865.... Hundreds, even thousands of [End Page 32] tractors entered the Çukurova, everything happened overnight, so to say. Farm workers digging the earth to a depth of 75 centimeters were left with nothing to eat and nowhere to dwell, left with no forest, no Kars, no tree, no cane thickets, no bushes, and no swamps. I witnessed unbelievable destruction. The Çukurova turned into a desert of agriculture. This is the reality of our century, the actual conditions of our times.(qtd. in Andaç 61–62; my translation)I suggest that Kemal's lamentation here introduces non-Western stories, placing post-Ottoman vulnerability and resilience into the Anthropocene, our current geological era in which humans as a collective are said to have become a geophysical force on a planetary scale.2 The above excerpt encourages the reader to embark on an alternative reading in which the anthropogenic changes have deep and environmentally damaging roots in the Middle Eastern region, including Turkey (see Inal and Turhan 1–9). Despite the global and universal staging of the Anthropocene within North America and Western Europe, it is crucial here to underscore how the Anthropocene renders both a global process of anthropogenic climate change and a local laying down of industrial change in other landscapes and cities beyond its Eurocentric roots and routes.Within this context, this article argues that Kemal's literary works speak well to the concerns of the Anthropocene epoch, characterized by rapid and fundamental human-driven alterations of Earth, revealing longue duree linkages between weather, war, industrialization, empire, agriculture, urbanization, and deforestation that have created extraordinary changes on local and global scales. In the above passage, where we read the loss of the woods from Misis to the Mediterranean, Kemal manifests an acute awareness that the tree already disappears amid a vanishing ecosystem. Elsewhere, Kemal recounts the destruction of the forests and swamps that grants the Çukurova region its richness and vitality. At the same time, he shows how the particular process of deforestation dramatically changes ordinary lives of both human and nonhuman communities in the area during the modernizing and westernizing processes in the aftermath of the Ottoman Empire. This dramatic change is illustrated in Hüyükteki Nar Ağacı (The Pomegranate Tree on the Knoll). Andaç quotes Kemal as follows: [End Page 33]Çukurova was a whole forest of pomegranate trees from here to the sea at one time. In spring and summer time, these trees would be covered with red blossoms, so that the whole area from here to Ayas would be all red and would wave like the sea. Black snakes used to mate... (shrink)

Un décret de la cité crétoise de Lisos atteste le nom de mois Φυλαῖος, qui correspond avec la variante ionienne-attique Φυλαιών du calendrier d’Iasos en Carie. Les fêtes des *Φύλαια étaient vraisemblablement une célébration où tous les membres des tribus de la cité se réunissaient annuellement dans un culte collectif, peut-être pour commémorer ensemble les héros de toutes les phylai. Cette hypothèse trouve un parallèle dans le culte collectif des Éponymes des dix tribus athéniennes. De manière similaire, l’analyse de quelques (...) noms de fêtes, qui sont devenues éponymes de plusieurs mois du calendrier des diverses cités grecques, confirme que, en dehors des tribus, d’autres groupes civiques ou religieux jouaient un rôle fondamental dans certaines célébrations annuelles. (shrink)

Arabic was among the sciences that were widely taught along with religious sciences for reasons such as the fact that the basic sources of religion were in Arabic, the need to teach the language to non-Arabs in parallel with the expansion of borders, the spread of errors (lahn) in the language, Arabic being the dominant language in official correspondence and its use as a language of science. To ensure a better understanding of religious texts, to present the lessons clearly and (...) comprehensibly, to be a qualified preacher and orator, to bring evidence and justify ideas, and to be successful in debate and jadal also required a good command of Arabic. These reasons and needs paved the way for the formation and teaching of nahw as a branch of science; its teaching took place in places such as bādiye (desert), kuttāb, houses, masjids, mosques, bookstores, libraries, government offices, and madrasas. This study deals with the teaching of Arabic from the perspective of madrasas and focuses on the teaching of literary sciences in general, and the teaching of grammar in particular, by focusing on the Nizāmiyyah and Mustansiriyyah Madrasas. The aim of this study is to reveal that the Arabic language was taught in these madrasas both as preparation and support for religious sciences and as a separate field. In this context, the study aims to reveal in which centers the Arabic language was taught before the establishment of madrasas and how it continued. Nizāmiyyah Madrasas are the general name of the madrasas founded in Baghdad, the first of which was in Nîsâbûr, in 449-450/1057-1058 by the Great Seljuk vizier Nizāmulmulk (d. 485/1092). And the Mustansiriyya Madrasah was built between 625/1227-28 and 631/1233-34 by Abu Ca‘far Mansûr Mustansır-Billah (623-640/1212-1242), one of the caliphs of the Abbasid State (750-1258). In these madrasas, especially in the Nizāmiyyah Madrasas, religious sciences (such as Shāfi’ī jurisprudence, hadīth, Qur’ān and tafsīr), and among these, especially the sciences of fiqh (furu', usūl, ferā'īz, madhhab, and hilāf) were taught. Although in these madrasas did not have an independent nahw chair or a department devoted to nahw, it is understood from the sources that courses on nahw were given due to the need for it. However, it is understood from the sources that nahw was also taught in these madrasas. In fact, the endowment of the Baghdad Nizāmiyyah Madrasah clearly states that a teacher of grammar (nahw) will be hired for the teaching of grammar, and moreover, there are considerable scholars of grammar among the mudarris working here. It is also understood from the biographies of the students who studied in madrasas that the science of nahw was taught. However, it should be noted that these madrasas did not have an independent nahw chair or a department for nahw. Since the research focuses on a historical issue, it was handled with the technique of analyzing written documents. Accordingly, the data were obtained primarily from the main sources related to the period/madrasas; current research was also utilized, especially in the interpretation, comparison, inference, and justification of claims. (shrink)

Literature, especially poetry, has undoubtedly had a great place in the cultural history of the Arabs. Arab poet in the period of ignorance; It had many critical functions, such as making the heroism of the tribesmen epic, immortalizing the names of the deceased, and providing a kind of psychological superiority by satirizing the opposing tribes and people. Poetry continued to exist in all areas of life after Islam, as poetry spread to the cultural codes of the Arabs. As a manifestation (...) of this, poems were utilized to the maximum in Islamic disciplines that were formed in the following years. Arabic poetry has been one of the reference sources of Islamic sciences such as tafsir, hadith and qiraat, not just linguistic studies such as nahiv. The application of the process of bringing evidence from this poem, which is termed as istishhad in istilah, is also seen in the hadith annotations. While the commentators were looking for the meaning of some strange words in the hadiths in poetry, they sometimes included one or a few couplets that fully agreed with the meaning of the hadith. In this study, it has been examined how the poems of the Abbasid poet al-Mutanabbī, whose poems are frequently referred to in the hadith commentaries, are handled in these sources. It is foreseen that the results of the research will provide data to the researchers of Arabic language and rhetoric and hadith. (shrink)

Bu çalışma, Afrika Boynuzu’nda yer alan Eritre devletinin bağımsızlığı konusunun uluslararası alanda gündeme geldiği iki tarih olan 1950 ve 1990’ların başlarını odağa alarak, 1950’lerde onaylanmayan bağımsızlığın 1990’larda onaylanmış olmasını sorun edinmektedir. Bu açıdan, çalışmanın ilgi alanını bağımsızlık gündemine taraf devlet ve örgütlerin faaliyetleri oluşturur. Eritre’nin bağımsızlığı meselesinin kırk yıl ara ile farklı kararlarla sonuçlanmasının, bölgede çıkarları bulunan uluslararası aktörlerin tutumları, Birleşmiş Milletler’in rolü ve kararları ve bölge ülkelerinin iç dinamikleriyle doğrudan ilintili olduğu öne sürülmektedir. Bu bağlamda, Etiyopya ve Eritre’nin tarihsel (...) birlikteliği ve ayrımına odaklanarak, bu iki coğrafyanın ilişkisinin Eritre’nin bağımsızlığı özelinde üstünde durulan bir unsur olduğu gözler önüne serilmektedir. Bu iki ülkenin bir aradalığını ön gören ve görmeyen argüman ve tarihsel gelişmeler ele alınarak, Eritre’nin ikinci bağımsızlık gündeminde, ilkinde olmayan karşılıklı uzlaşı ve Eritre’nin ulusal niteliğinin üzerinde durulmuştur. İkinci olarak, self-determinasyon ve ayrılma konusunda dünyada yaşanan gelişmelerin Eritre’nin bağımsızlığına nasıl etki ettiği analiz edilmektedir. Bu noktada uluslararası örgütler tarafından alınan kararlar ve değişen normlar incelenmektedir. Son olarak Soğuk Savaş’ın tırmanma ve sönümlenme evrelerini merkeze alarak, ülkenin geleceğinde dış aktörlerin bölgesel ve küresel politikalarının nasıl belirleyici olduğu sorgulanmıştır. Özellikle ilk bağımsızlık gündeminin Soğuk Savaş politikaları gereği desteklenemeyecek ve Etiyopya’nın toprak bütünlüğünü savunacak bir konjonktürde, ikincisinin ise blok politikalarının çözüldüğü ve küresel dönüşümün başladığı yeni bir geçiş evresine denk geldiği için dış aktörlerce olumlu karşılandığı ve mümkün hale geldiği ileri sürülmüştür. (shrink)

Education is a phenomenon that has existed from the early times of human beings, but it has recently become a scientific discipline. Until recently, there were no separate fields such as education, religious education, moral and value education. Therefore, their separation from each other as scientific disciplines is also a new phenomenon. In fact, in the historical process, education has a religious and moral character in itself, and these two have not seen independent from each other. Here religion has provided (...) meaningful goals and objectives to education, while morality constitutes one of the important aims of this education. Besides, the religious and moral character of education has also been significant in order to accrue a positive and balanced personality. For this reason, it is of great importance to understand how the modern concepts of education, religious education, and moral education have been dealt with in traditional education or in historical processes. Hārith al-Muhāsibī (d. 243/857), among the founding names of Ahl as-Sunnah theology and Sufism, was one of the early scholars who emphasized that the heart, mind (‘akl) and soul (nafs), forming the dynamic structure and the source for human’s positive and negative actions, should be educated in a certain measure and equilibrium, and who presented various concepts and terms in this direction. It seems that Muhāsibī refers to different concepts concerning the humans’ change and transformation, his education and training. In this respect, our study aims to deal with the concepts Muhāsibī used within education, religion and moral education in today’s terms and to reveal in which meanings he used these terms. It is also hoped that considering the concepts of education in the traditional and classical concept will make it easier to understand the current content of education, the changes and specialism it has experienced. The concepts that Muhāsibī dealt with on education, especially on decency (adab/ta’dīb), have a religious and moral theme in accordance with the general understanding of the period. Among the main concepts that Muhasibi includes are educating/teaching (ta‘līm/ta‘allum), instruction/teaching (dars/tadrīs), decency, purification (tathīr, ıslāh and tasfiya), and mucāhada. It seems that he doesn’t deal with the concepts such as tarbiyah, tahzīb, tazkiya and riyāzat at all or very little. Among them, Muhāsibī was especially interested in decency/adab, as it was handled in the context of Sufism, with a religious/moral view and mostly in the way of educating the soul. In addition, it is observed that other concepts are handled with a similar perspective. (shrink)

The concepts of “Islamic Fundamentalism” and “Islamic Terrorism” are the usual suspects in the present political reality and discourse. After the tragic events in New York, Madrid, Istanbul, and London, one has every reason to think that Islam is somehow a part of the problem. But in terms of the issues that we currently face, we must be careful to distinguish between understanding and the creation of scapegoats. There is no doubt that a terrorist act is unjustifiable, and it must (...) be categorically condemned in every situation. We must resolutely fight against any claim to the contrary. Even so, the…. (shrink)

Este artigo, redigido em tom ensaístico, trata da identidade infantil presente na obra Emílio ou Da Educação, de Jean-Jacques Rousseau. Nesse sentido, procura vislumbrar aquilo que existe por detrás da escrita do autor de Emílio, ou seja, o Eu de sua própria escritura. Utiliza ferramentas conceituais da filosofia de Friedrich Nietzsche, a fim de avaliar a constituição valorativa de tal obra no que concerne à infância. Uma infância que se estabelece como o polo condutor de toda a pedagogia moderna, pois (...) supera as narrativas anteriores como a Didática magna, de Comenius. Em relação à moral, a obra de Rousseau instaura um novo momento na civilização ocidental, aquele que faz do ser infantil o sujeito cidadão da modernidade. Portanto, desenvolvese no artigo a textura de uma máscara que encontra na linguagem a fórmula pulsante de sua expressão. (shrink)

O presente artigo trata do conceito schopenhauriano de Vontade. Nesse sentido, utiliza a obra O mundo como vontade e representação como uma espécie de mapa filosófico para abordar tal conceito. Interessa as transformações desse conceito na obra do jovem Nietzsche até se completar naquilo que ele chama de Vontade de Potência ( Wille zur Macht ). A partir disso, esse artigo lança o desafio de pensar uma Pedagogia da Vontade, inspirada no pensamento trágico de Nietzsche-Schopenhauer. Desse modo, observa as ressonâncias (...) das ideias, mas também a diferença de posturas entre os filósofos. Assim, situa o papel do educador nessa pedagogia, analisa a função do Estado e da cultura, procurando destacar a necessidade de se repensar o paradigma ético-estético na educação. . (shrink)

We can find the origins of the notion of void in the Kalām tradition’s recognition of atomism. However, the main debates on the subject appeared after the Greek philosophical heritage transitioned to the Islamic world in the 3 rd century of Hijra. The literature of Kalām, just as in the metaphysical tradition, has two main types for this void being discussed. The first one is the external void (extracosmic) in which the cosmos floats. In the sources of Kalām, the question (...) of whether such a type of void exists is debated around the questions of whether anyone who might look beyond the cosmos can see anything or whether someone who stretches their hand outside the cosmos can move it. The second type of void, which occupies more of the mutakallimūn (Muslim theologians) agenda, is the internal void (intercosmic), assumed to be within the cosmos and between the body-forming atoms. This kind of void is discussed around the question of “Whether separating the two atoms is possible so that a third one can be inserted between them?” An ongoing discussion on the intercosmic void is found between the Baṣran and Baghdād Schools of Mu’tazila. Ibn Mattawayh and al-Nīsābūrī narrated the evidence presented in these discussions in their original form. The current essay discusses the debates between the two Schools and assesses the theoretical and experimental arguments both Schools present to justify their viewpoints, considering their philosophical origins. (shrink)

The political scientist and former Bavarian Minister of Culture Hans Maier has created a historically profound, theologically educated, literarily and musically highly sensitive, politically mature body of work, with which he has inscribed himself in the (intellectual) history of the Federal Republic. This book is the first to contain contributions by renowned scholars and politicians on the rich work and impact of the Catholic scholar and politician Hans Maier. It thematises and appreciates in detail his view of German history and (...) the traditions of political thought, his critique of political language, political theology, totalitarianism and political religions, but also his contributions on Catholicism and modernity, his writings on literature and music, and finally his influence as an academic teacher, public intellectual and politician. With contributions by Udo Bermbach, Thomas Brose, Ahmet Cavuldak, Horst Dreier, Hermann-Josef Große Kracht, Jens Hacke, Oliver Hidalgo, Hans Günter Hockerts, Patrick Horst, Horst Möller, Heinrich Oberreuter, Henning Ottmann, Mark Edward Ruff, Hans Otto Seitschek, Michael Stolleis, Bernhard Vogel, Peter Graf von Kielmansegg, Theo Waigel and Markus Zimmermann. (shrink)

We give an overview of Lakatos’ life, his philosophy of mathematics and science, as well as of this issue. Firstly, we briefly delineate Lakatos’ key contributions to philosophy: his anti-formalist philosophy of mathematics, and his methodology of scientific research programmes in the philosophy of science. Secondly, we outline the themes and structure of the masterclass Lakatos’ Undone Work – The Practical Turn and the Division of Philosophy of Mathematics and Philosophy of Science​, which gave rise to this special issue. Lastly, (...) we provide a summary of the contributions to this issue. (shrink)