Averroes, Middle Commentary on Aristotle’s Poetics, trans. with intro. Charles E. Butterworth, xxi+161 pp.

Aristotle (b. 322 BC) was the first philosopher in the history of thought to examine all modes and types of belief acquisition such as knowledge, supposition, error and indirectly imagination. In his _Prior Analytics_, which he wrote primarily to clarify his theory of demonstration, Aristotle examined in detail the syllogism, which he saw as the most important form of reasoning, and his analysis was subject to interpretation by different traditions of thought for centuries. Aristotle’s _Prior Analytics_ was translated into Arabic (...) in the classical period and later interpreted by many Islamic logicians. This article aims to show how Aristotle’s definition of the syllogism in the _Prior Analytics_ was taken up and interpreted in the Peripatetic Islamic logical tradition. These interpretations of the definition of the syllogism will provide us with an idea about the unique features of the commentaries on the _Prior Analytics_ in the Islamic world. Here, introductory information about the translation of the _Prior Analytics_ into Arabic and its commentators in Arabic will be given, Aristotle’s definition of the syllogism and its versions in Peripatetic Islamic logicians will be indicated, and the interpretation of the basic terms in the definition by Peripatetic Islamic logicians will be revealed. (shrink)

In ancient philosophy, Logic was seen as the instrument and method of philosophy. However, sometimes detailed and profound discussions have been made about the demonstrativeness of philosophical sciences. Most philosophers have accepted that the mathematical sciences were especially demonstrative and likewise, most of the natural sciences are demonstrative for them. But can metaphysics be demonstrative or not? This is one of the fundamental issues around which the great debates were made in Islamic philosophy. While these issues are known to specialists (...) in this field, we can hardly find studies and research that deal with this issue to a sufficient degree and precise discussions in our day, I mean the issue of demonstrativeness of art of demonstration, art of dialectic, art of sophistry, art of rhetoric and art of poetry. It is clear that the peripatetic philosophers did not write a separate book or treatise on the issue of the demonstrativeness of the logical arts, but we can claim that they believed that all these arts were demonstrative and that they were extracted/abstracted using the art of demonstration. We can come across important phrases and statements that prove this claim between the lines of the books that these philosophers wrote in the science of logic. And while Aristotle is the founder of the science of logic, then how is it to be understood that there are practical particular examples and some easy rules of these arts? According to their texts, we can say that they believed that the actual performance of these arts by their actors in materials by particular and practical actions differs from extracting their universal rules by abstracting them from their materials through theoretical and analytical research. For example, the poems of the great poets; Homer and al-Mutanabbi, are particular works in the matter of the art of poetry performed by poets. The books written by Aristotle and Ibn Rushd in the art of poetry contain universal rules extracted abstractly from the materials of their particular poems. As for understanding the demonstrativeness of the remaining four arts, it is easier, but how should we understand the demonstrativeness of the art of demonstration itself? It seems that the peripatetic logicians also distinguished between applying demonstrative inferences to significant materials and extracting the universal rules of the art of demonstration from these materials. These five logical arts are not particular and practical things, but they are philosophical, demonstrative, and analytical studies for the peripatetic logicians in Islam. In this paper, we will try to draw attention to the issue of the demonstrativeness of the five arts and to open a new discussion about it based on some important sentences and phrases expressed by al-Fārābī, Ibn Zur‘a, Ibn Sīnā, Ibn Bājja and Ibn Rushd between the lines in their books, which they wrote in the field of logic and within different and multiple contexts. (shrink)

The Prophet, whom Allah sent the whole universe and humanity as mercy, produced not only many judicial rules and practices regarding the relations of a person with Allah and other people in Islam but also uttered sentences about the explanation of holy book, Qur’an, and about how this book can be put into practice. The issue whether and how much these sentences of the prophet (hadith) and acts of the prophet (Sunnah) are binding have been discussed by both hadith methodologists (...) and fiqh methodologists; accordingly, a great many studies were produced. In hadith methodology, the discussions about Sunnah of the Prophet had their reflections in the studies of fiqh methodology; and especially Hanafi jurists propounded considerations about this issue. Hussein b. Ali al-Saymerî (d. 436/1045) one of these jurists, is the student of Muhammad b. Mûsa al-Khwârizmî (d. 403/1012), who is the student of Abû Bakr al-Jassâs (d. 370/980), who is an authority in Hanafi methodology. al-Saymerî, who adopted the method of al-Jassâs in fiqh methodology, systematically categorized several fundamental issues which were discussed and were related to fiqh methodology during his time; and he defended the views of Hanafi scholars about these issues primarily against Shâfiʿîs and several fiqh and kalam schools. While presenting the views and evidences of Hanafis, al-Saymerî initially applied for the views of founder imams of Hanafi sect such as Abû Hanîfa, Abû Yusuf and Muhammad al-Shaybânî; following these scholars, he greatly benefited from Hanafi scholars from Iraq region, such as Abu’l-Hasan al-Karkhî (d. 340/952) and his student, Abu Bakr al-Râzî al-Jassâs. When the relevant parts of his study is analysed, it is seen that the effect of al-Jassâs is especially noticeable. In this article, we will study the binding issue of the Sunnah of the Prophet within the context of al-Saymerî’s study, which has extant and is called Mesâilu’l-hilâf fi usûli’l-fiqh. We consider that the different attitude of al-Saymerî about the Sunnah of the Prophet from the other methodologists and hadith scholars and the underlying reasons of these differences are worth to be investigated and emphasized. (shrink)

Ali Tekin, Varlık ve Akıl: Aristoteles ve Fârâbî’de Burhan Teorisi [Being and Intellect: Theory of Demonstration in Aristotle and al-Fārābī], 477 pp.

Gayretimin bir kısmı bilim dünyasına hizmet, ama diğer çok mühim bir gayesi ise; koskoca bir İslam aleminin yitirmiş olduğu kendine hürmeti, güveni ve insanlık tarihindeki yerini hatırlatmak, kaybettiklerini inşa etmek içindir. Prof. Dr. Fuat Sezgin Prof. Dr. Fuat Sezgin anısına ithaf ettiğimiz Felsefe ve Din Bilimleri Özel Sayımıza hoşgeldiniz. Prof. Dr. Fuat Sezgin, 24 Ekim 1924 tarihinde Bitlis’te dünyaya gelen Fuat Sezgin, il-kokulu Doğubayazıt’ta, ortaokul ve liseyi ise Erzurum’da bitirdikten sonra 1943 yılında İstanbul’a geldi. İstanbul Üniversitesi şarkiyat (Doğu bilimi) Araştırmaları (...) Enstitüsü’nde ünlü Alman şarkiyatçı Prof. Dr. Hellmut Ritter’in (1892-1971) öğrencisi olan Sezgin, Ritter’in tavsiyesi üzerine İslâm bilimlerine yöneldi. 1951’de İstanbul Üniversitesi Edebiyat Fakülte-si’den mezun olduktan sonra Arap Dili ve Edebiyatı alanında “Buhârî’nin Kaynakları Hakkın-da Araştırmalar” başlıklı teziyle doktorasını tamamladı. Bu çalışmasıyla, hadis kaynağı olarak İslâm kültüründe önemli bir yere sahip olan Buhârî’nin sözlü kaynaklar yerine yazılı kaynaklara dayandığı tezini ortaya attı. Doçent unvanını 1954 yılında alan Sezgin, 1960 askeri darbesinin ardından üniversi-telerden uzaklaştırılan 147 akademisyen arasında kendi adının da bulunması üzerine 1961’de Türkiye’den ayrıldı ve çalışmalarına Goethe Üniversitesi’nde (Frankfurt) devam etti. Câbir bin Hayyân hakkında hazırladığı ikinci tezini 1965’te Goethe Üniversitesi Doğa Bilimleri tarihi Enstitüsü’ne sunan ve bir yıl sonra profesörlüğe yükseltilen Sezgin, aynı yıl kendisi gibi şarkiyatçı olan Ursula Sezgin ile Evlendi. Alanında şimdiye kadar yazılan en kapsamlı eser kabul edilen Geshichte des arabisc-hen Schrifttums (Arapça Yazma Eserler Literatürü Tarihi) başlıklı kapsamlı eserinin ilk cildini 1967’de yayımlayan Sezgin, 1978’de Kral Faysal İslâmi İlimler Ödülü’ne lâyık görüldü. Bu ödül nedeniyle kendisine takdim edilen maddi desteği değerlendirerek 1982’de Goethe Üniversitesi Arap-İslâm Bilimleri Tarihi Enstitrüsü’nü, ertesi yıl ise bu enstitü bünyesinde, tarih boyunca Müslüman bilim insanlarının icat ettiği 800’den fazla bilimsel alet ve düzene-ğinin modellerinin sergilendiği İslam Bilim ve teknoloji Müzesi’ni kurdu. Bu müzenin bir benzerini 2008 yılında istanbul’da kuran Sezgin, 2010 yılında Prof. Dr. Fuat Sezgin İslam Bilim Tarihi Araştırmaları Vakfı’nın kuruluşuna öncülük etti. Kahire Arap Dili Akademisi, Şam Arap Dili Akademisi, Fas Rabat Kraliyet Akademisi, Bağdat Arap Dili Akademisi, Türkiye Bilimler Akademisi şeref üyeliği de dâhil olmak üzere çok sayıda ödül ve nişana layık görülen Sezgin’e; Erciyes Üniversitesi, Atatürk Üniversitesi, Süleyman Demirel Üniversitesi ve İstanbul Üniversitesi tarafından fahri doktora unvanları verildi. Frankfurt am Main Goethe Plaketi, Almanya Üstün Hizmet Madalyası, İran İslâmi Bilimler Kitap Ödülü ve Cumhurbaşkanlığı Kültür ve Sanat Büyük Ödülü ile taltif edildi. Prof. Sezgin’in öncülüğünde kurulan İstanbul İslâm Bilim ve teknoloji tarihi Müzesi, Kültür ve Turizm bakanlığı 2016 özel Ödülü’ne lâyık görüldü. Arapça, Süryanice, İbranice, Latince ve Almanca başta olmak üzere 27 dil bilen Prof. Dr. Fuat Sezgin, 30 Haziran 2018’de İstanbul’da vefat etti ve Gülhane Parkı’ndaki İstanbul İslâm Bilim ve teknoloji tarihi Müzesi’nin bahçesine defnedildi. Vefatının ardından, 2018/6 sayılı Cumhurbaşkanlığı genelgesi ile 2019 yılı “Prof. Dr. Fuat Sezgin Yılı” olarak ilân edildi. Cumhurbaşkanlığı genelgesinde "İslam kültür ve medeniyetinin daha iyi anlaşılmasını sağlamak ve onu yeni nesillere en doğru şekilde aktarmak amacıyla yapılacak söz konusu çalışmalara ilgili tüm kamu kurum ve kuruluşlarınca her türlü destek ve katkının sağlanması hususunda gereğini rica ederim." İfadelerine yer verilerek Fuat Sezgin’in ülke sathında anlatılması ve düşüncelerinin anlaşılması için çeşitli faaliyetlerin yürütülmesi istenmişti. Koordinasyon Merkezi olarak da Kırıkkale Üniversitesi seçildi Dünyanın önde gelen bilim tarihçilerinden olan, İslam Bilim Tarihi alanındaki çalışmaları bulunan Prof. Dr. Fuat Sezgin’i gelecek nesillere tanıtmak, fikirlerini anlatmak amacıyla Sivas Cumhuriyet Üniversitesi tarafından da birçok faaliyet yapıldı. Dünyanın önde gelen bilim tarihçilerinden Prof. Dr. Fuat Sezgin’e, İslam Bilim Tarihi alanındaki çalışmalarından dolayı Üniversitemiz tarafından “Fahri Bilim Doktoru” unvanı verildi. Prof. Dr. Sezgin’e fahri bilim doktoru unvanı verilmesi dolayısıyla Üniversitemiz Kül-tür Merkezi’nde düzenlenen tören İstiklal Marşımızın okunması ve saygı duruşuyla başladı. Programa Rektörümüz Prof. Dr. Alim Yıldız, Sivas Belediye Başkan Yardımcısı Ah-met Özaydın, Fatih Sultan Mehmet Üniversitesi Rektörü Prof. Dr. Musa Uzun, öğretim elemanları ve öğrenciler katıldı. Rektörümüz Prof. Dr. Alim Yıldız yaptığı açış konuşmasında, "İnsanlara İslam bilimlerinin gerçeğini tanıtmak, benlik duygularını olumsuz etkileyen yanlış yargılardan onları kurtarmak ve ferdin ehemmiyetine olan inancı kazandırmak amacıyla İslam Bilimi Tarihi araştırmalarına adanmış bir ömürdür Prof. Dr. Fuat Sezgin Hocamız. Öyle büyük bir otoritedir ki onu anmadan, onun hazırladığı eserlere bakmadan, bilim tarihiyle, İslam tarihiyle ilgili ortaya bir şeyler sunabilmek çok zordur. Bilim tarihinin en çalışkan, en birikimli bilim insanlarından biridir. İslam tarihine, İslam düşüncesine, İslami eserlere ve bilim dünyasına vermiş olduğu katkılarıyla bir medeniyet kâşifi, eşi bulunmaz bir değer ve ‘darbeler neden kötüdür’ sorusunun mücessem cevabıdır Prof. Dr. Sezgin. Bizim medeniyet ve kültürümüzde kültür, sanat ve beşerin, Yaratıcının her eserinde müşahede ettiği güzellikleri, çeşitli yol ve yöntemlerle ortaya koymasının vasıtasıdır. Bilgiyi hikmetle taçlandırıp irfana ulaştırmadıkça hiçbir şeyi yerli yerine oturtamayız." dedi. Konuşmanın ardından Rektör Yıldız, 93 yaşındaki Prof. Dr. Fuat Sezgin’e cübbe giydirdi. Daha sonra Sezgin katılımcılara ‘Arap İslam Tarihinden Bazı İzlenimler’ konulu ders verdi. Prof. Dr. Fuat Sezgin, “İnsanların bilgi tarihi ile ilgili verileri yazılı olarak kaydetme gayreti, politik tarihe olana nispetle tesadüflere ve keyfi değerlendirmelere göre çok geri zamanlarda oldu. İslam bilim tarihi yüksek ve kaliteli görüşleri yansıtır. Bunları burada sunamayacağım. Birçoğunu Arap-İslam tarihi adlı kitabımın bugüne kadar çıkmış olan 17. cildinde kaydetmeye çalıştım. Onu İstanbul’da Gülhane Parkı’nda İslam Tarihi Araştırmaları Vakfı yayınları arasında bulabilirsiniz.” dedi. Prof. Dr. Sezgin “Bilimler tarihinin verilerini değerlendirmekte, yaşanılan zamanın etüt şartını gözden kaçırılmasının esas olması gerektiğini anladım ve henüz kitabımı yazma-ya başlamadan rastladığım Fransız Coğrafya tarihçisi Joseph Toussaint Renaud (1795-1867)’un şu sözleri beni çok etkilemişti. “Tesadüf teknik ve sanatın ilerlemesinde çok büyük bir rol oynamaz. İnsanlar buluşlarında devamlı bir şekilde birden bir sıçrayışla değil, adım adım hareket eder. Her zaman aynı hızda değil, fakat devamlı olarak insan icat etmez. Olanı ilerletir.” ifadelerine yer verdi. Konuşmasının sonunda Prof. Dr. Sezgin, “Benim 65 yıldır yaymaya çalıştığım Arap İslam bilimleri tarihi hemen hemen her gün beni hayata bağladı. İslam dünyasında büyük bir hızla ilerleyen bilimler MS. 8. yüzyıldan itibaren Fransa ve İngiltere’ye diğer taraftan 10 ve 11. yüzyıldan itibaren Sicilya’ya ve İtalya’ya 9. yüzyıldan itibaren Bizans’a ulaştılar. Avrupa-lılar teknik bilimleri diğer bilimlere nazaran daha kolay anlıyor ve alabiliyorlardı. Bu anlam-da onlar 16. yüzyılda bazı yönlerde Müslümanlara ulaşmaya hatta onları geçmeye başladılar.” ifadelerini kullandı. Programın sonunda Rektörümüz ve Fatih Sultan Mehmet Üniversitesi Rektörü Prof. Dr. Musa Duman, Prof. Dr. Fuat Sezgin’e tezhipli bir tablo hediye ettiler. 2019 Prof. Dr. Fuat Sezgin Yılı kapsamında Sivas Cumhuriyet Üniversitesi Merkezî Kütüphanesi’ne Prof. Dr. Fuat Sezgin’in ismi verildi. Ayrıca Üniversitemiz Rektörlüğü tarafından düzenlenen 5’inci Hazan Şiir Dinletisi Sezgin anısına ithaf edilmiştir. 2019 yılının Haziran ayı içerisinde ise Üniversitemiz Rektörlüğü öncülüğünde ve İlahiyat Fakültesi Dekanlığınca ile Sivas Merkez Ulu Cami’de merhum Prof. Dr. Sezgin için Kur’an-ı Kerim tilaveti ve Mevlid-i Şerif programı gerçekleştirilmiştir. Son olarak üniversitemiz rektörlüğü tarafından desteklenen ve Sivas Cumhuriyet Üniversitesi İlahiyat Fakültesi tarafından yayımlanan Cumhuriyet İlahiyat Dergisi’nin 23. Cilt 3. Sayısı (Felsefe ve Din Bilimleri Özel Sayısı) Prof. Dr. Fuat Sezgin anısına ithaf edilmiştir. Felsefe ve Din Bilimleri alanından birçok güncel ve ilgi çekici araştırmayı bir araya getirdiğimiz sayımızı sizlere sunmaktan heyecan ve mutluluk duyuyoruz. Bize emanet edi-len değerli çalışmaları uluslararası alana taşımak için geniş bir ekiple tüm gayretimizi gösterdiğimizi ifade etmek isteriz. Yeni sayımızda başta makale sahibi değerli bilim insanlarımıza, yayın, danışma ve hakem kurullarımıza, Rektörlüğümüz Basımevi personeline ve özellikle dergimizin yayın aşamasında yadsınmaz emekleri olan alan editörlerimiz Dr. Öğr. Üyesi Adem Çiftçi, Arş. Dr. Öğr. Üyesi Gör. Fatma Kurttekin, Arş. Gör. Maruf Çakır, Arş. Gör. Alper Ay, Arş. Gör. Esma Güneş, Gör. Bayram Ünce, Arş. Gör. Sena Kaplan, Arş. Gör. Gülistan Aktaş,Arş. Gör. Hamit Demir Arş. Gör. Merve Yetim, Arş. Gör. Rukiye Göğen, Arş. Gör. Ömer Faruk Özbek, Arş. Gör. Salime Bera Kemikli, Arş. Gör. Naim Yaman, Arş. Gör. Sema Tombul, Arş. Gör. Nurgül Akdoğan, Arş. Gör. Ayşe Mine Akar, Arş. Gör. İlknur Bahadır ile Arapça dil editörü Prof. Dr. Ömer Faruk Yavuz ve İngilizce dil kontrolü sorumluluğunu üstlenen alan editörlerimiz Dr. Miyase Yavuz Altıntaş, Uzm. Zeynep Yücedoğru, Dr. Öğr. Üyesi Zuhal Ağılkaya Şahin, Dr. Metin Güven ve Dr. Kenan Tekin’e teşekkür ederiz. Dergimizin 23. Cilt 2. ve 3. Sayı (Özel Sayı)’larından itibaren Yazı İşleri Müdürü olarak Dr. Ahmet Çelik’in görevlendirildiğini bildirir kendisine yeni görevinde başarılar dileriz. Önceki sayılarımızda dergimizin Yazı İşleri Müdürlüğünü ifa eden Doç. Dr. Ali Yılmaz’a teşekkürlerimizi sunarız. 15 Haziran 2020’de yayınlanacak bir sonraki sayımız için makale kabul tarihlerinin yayın kurulumuz tarafından 1 Ocak- 15 Mart olarak değiştirildiğini hatırlatır çalışmalarınız-da kolaylıklar dileriz. 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Psychotherapy is a well-established, efficacious, and fully accepted treatment for mental disorders and psychological problems. Psychotherapy is an interpersonal practice engaging patient values, interests, and personal meanings at every step. Thereby, psychotherapy abounds with moral issues. In psychotherapy ethics, numerous moral issues converge, including self-determination or autonomy, decision-making capacity and freedom of choice, coercion and constraint, medical paternalism, boundaries between health and illness, insight into illness and the need for therapy, dignity, under- and overtreatment, and much more. The Oxford Handbook (...) of Psychotherapy Ethics covers the whole range of ethical issues in the heterogenous field of psychotherapy, closing a commonly perceived gap between ethical sensitivity, technical language, and knowledge among psychotherapists. The primary audience is psychotherapists in clinical practice. Furthermore, the Oxford Handbook of Psychotherapy Ethics addresses the whole range of professionals providing mental health services beyond psychology and medicine including counselors, social workers, nurses, or ministers. The Oxford Handbook of Psychotherapy Ethics is not only intended for a clinical audience but also for a philosophical/ethical audience. The goal of the is to explicitly link the two disciplines by fostering a productive dialogue between them, enriching both the psychotherapeutic encounter and the ethical analysis and sensitivity within and outside the clinic. (shrink)

The COVID-19 pandemic has caused a record global crisis, particularly and extremely, for the service sectors. Due to extensive security measures, many service sector employees have to work remotely to maintain services. Drawing upon the conservation of resources theory, this research investigates the impact of servant leadership on the task performance of employees in virtual working environments during the COVID-19 crisis. Our theoretical model was tested using data collected from 335 individual employees in the education sector of Pakistan. SPSS version (...) 26.0 was applied to find the hypothesized relationship between the study variables. To find the indirect mediating effect, we applied Model 4; for moderation, we applied Model 1; and for the moderation and mediation effect, we applied Model 7 of the Process Macro model of Hayes. The results of the study revealed that servant leadership is positively related to task performance in a virtual environment during crises. Furthermore, psychological empowerment partially mediates the relationship between servant leadership and task performance. Perceived supervisor support positively moderates the relationship between servant leadership and task performance. Moreover, the indirect effect of servant leadership on task performance via psychological empowerment is moderated by perceived supervisor support. The results provided guidance to the educational sector on how to lead effectively in times of crisis when service sector employees work predominantly in virtual environments. The theoretical and practical implications of these findings are discussed. (shrink)

Davidson has always been explicit in his faithful adherence to the main doctrines of Quine’s philosophy of language, among which the indeterminacy of translation thesis is significant. For Quine, the indeterminacy of translation has considerable ontological consequences, construed as leading to a sceptical conclusion regarding the existence of fine-grained meaning facts. Davidson’s suggested reading of Quine’s indeterminacy arguments seems to be intended to block any such sceptical consequences. According to this reading, Quine’s arguments at most yield the conclusion that there (...) are always different ways of representing the facts about meaning, rather than the sceptical conclusion that there are no such facts. It is, however, puzzling how Davidson can endorse the main premises of Quine’s arguments, i.e. his general physicalistic view and his thesis of the indeterminacy of translation, and yet resist the arguments’ sceptical outcome. I will argue that Davidson’s construal of Quine’s thesis of the indeterminacy of translation is unjustified and faces a problematic dilemma. (shrink)

While business ethics has generated a great deal of research internationally over the last few decades, academic reviews of the business ethics literature remain limited. Moreover, there has been little attempt to date to analyze this literature specifically in the Greater China region, which has been experiencing rapid socioeconomic growth and dynamic evolution of business ethics in recent decades. This paper addresses this research gap by undertaking a comprehensive and critical appraisal of the business ethics literature on Greater China. In (...) particular, it maps out the existing research findings, identifies limitations in methodology, and suggests future directions for business ethics research in this region. The findings indicate that the scholarly interests cover 24 research themes, including corporate social responsibility and social performance; ethical beliefs, judgment, values, decision-making, and culture; workplace ethics and behavior; marketing ethics and consumer behavior; and sustainability. This review reveals a growing imbalance between empirical and conceptual/theoretical studies on business ethics. In addition, the published works covered in this review heavily rely on survey method and convenience sampling, with a predominant focus on a single individual level of analysis. Importantly, this study identifies four directions for future research: contextualized theoretical development, addressing multilevel research, developing research design tailored to the Chinese context, and ensuring more diversified and rigorous data collection. (shrink)

Background:Experiencing moral distress is traumatic for nurses. Ignoring moral distress can lead to job dissatisfaction, improper handling in the care of patients, or even leaving the job. Thus, it is crucial to use valid and reliable instruments to measure moral distress.Objective:The purpose of this study was to determine the reliability and the validity of the Persian version of the Moral Distress Scale–Revised among a sample of Iranian nurses.Research design:In this methodological study, 310 nurses were recruited from all hospitals affiliated with (...) the Qazvin University of Medical Sciences from February 2014 to April 2015. Data were collected using a demographic questionnaire and the Moral Distress Scale–Revised. The construct validity of the Moral Distress Scale–Revised was evaluated using principal component analysis and confirmatory factor analysis. Internal consistency reliability was assessed with Cronbach’s alpha.Ethical considerations:This study was approved by the Regional Committee of Medical Research Ethics. The ethical principles of voluntary participation, anonymity, and confidentiality were considered.Findings:The construct validity of the scale showed four factors with eigenvalues greater than one. The model had a good fit ( χ2(162) = 307.561, χ2/ df = 1.899, goodness-of-fit index =.904, comparative fit index =.927, incremental fit index =.929, and root mean square error of approximation (90% confidence interval) =.049 (.040–.057)) with all factor loadings greater than.5 and statistically significant. Cronbach’s alpha coefficients were.853,.686,.685, and.711for the four factors. Moreover, the model structure was invariant across different income groups.Discussion and conclusion:The Persian version of the Moral Distress Scale–Revised demonstrated suitable validity and reliability among nurses. The factor analysis also revealed that the Moral Distress Scale–Revised has a multidimensional structure. Regarding the proper psychometric characteristics, the validated scale can be used to further research about moral distress in this population. (shrink)

The current study strives to examine the determinants of employee innovative work behavior and job performance. Therefore, an integrated research model is developed with the help of paternalistic leadership style and job embeddedness theory to investigate employee behavior toward innovative work behavior. The research model is extended with the moderating effect of environmental dynamism between the relationship of innovative work behavior and employee job performance. Data were collected from 411 employees working in small medium enterprises. For inferential analysis, the structural (...) equation modeling technique is used. Results of the structural equation modeling revealed that altogether paternalistic leadership style and factors underpinning job embeddedness theory have explained 52.1% of the variance in employee innovate work behavior. The findings of this research suggest that managers and policy makers should focus on benevolent leadership, moral leadership, and on-the-job embeddedness to boost employee job performance and innovative work behavior. (shrink)

The vast majority of extant empirical research examining the relationship between corporate social performance and financial performance selects samples of only those firms which are observed engaging in CSP. In this study, the authors assert that firms’ efforts to pursue CSP and subsequently their appearance in social-choice investment advisory firms’ ranking databases are non-random. Studying the CSP–FP link using selected samples of only those firms whose social performance is ranked by SIA firms introduces a sample-selection bias which limits generalization of (...) results to a population of all firms, and at worst provides alternate explanations for observed relationships. The authors test these assertions on a large sample of public corporations in the United States over 6 years and find a sample-selection bias. Upon correction of this bias, this study confirms the positive impact of CSP on FP. (shrink)

İbâdet, bütün akıl sahibi varlıkların Allah'ın varlığını idrak edebilme ve O'na karşı şükretme duygusu olarak tanımlanır. İbadet eylemini incelemek, ibadet edenin doğasını tahlil etmeyi gerektirir. Bu tahlil bizi ibadet eylemine eşlik eden bilgi/kavrayış, niyet/yönelimsellik ve sürecin sonunda ortaya çıkan özgürlükle buluşturur. Bilgi/kavrayış, Kur'an'ın ibâdet olarak işaret ettiği ilişki formuna en derin mânâyı verir. İbadet, Tanrı'nın mutlak yaratıcı iradesini keşfetme ve ona insanî seviyede eşlik etme arzusudur. Allah’ın varlığını ve birliğini bilmeye yapılan çağrı, ibadetin bilgi ve niyet unsuruna en üst seviyede (...) yapılan daveti içerir. Bu davete icabet sırasında devreye giren semboller ve her bir eyleme ibadet sırasında yüklenen anlam, insan yaşamında yeni olgulara hayat verir. Niyet yahut yönelimsellik ise, insanların parçası oldukları doğal nedensel bağları aşma arzusunu içinde barındırır. İnsanın verili olan bu düzeni ve illiyyet bağını aşarak kendine yeni bir ufuk arama çabası ibadetin niyetle ilgili kısmında içerilir. İbadet bir tanınma talebidir. Sonlu varlığın sonluluğunu ve sınırlılığını aşma arzusunu tatmin etmeyi amaçlayan bir ‘ilişki’ eylemidir. Sonlu ile Sonsuz arasındaki bu ilişkinin bilgi zemininde inşa edilmesi, Allah ile insan arasındaki sınırın bulanıklaşmasını değil tam tersine daha belirgin hale gelmesini sağlar. İbadetteki bilme, bilen öznenin her zaman bu sınırların farkında olması demektir. Niyet, sonlu varlığın Sonsuz olanla iletişime geçerek sonluluğun getirdiği değer yitimini dindirme arzusudur. Özgürlük ise sonlu varlığın Sonsuz Olan’la iletişimi yoluyla, kendisini çepeçevre kuşatan bütün kısıtlama ve dayatmalardan azade olma isteğidir. Allah’tan başkasına tapanların bir düşüş, parçalanma ve kayboluş trajedisi yaşamalarının sebebi her zaman bir kısıtın ve dayatmanın nesnesine dönüşmüş olmasındandır. Onun için Allah ısrarla ibadetin sadece kendine yapılmasını talep ederek bu trajediyi bloke etmek istemektedir. İbadetin kabulü için nasıl ibadetten önce yerine getirilmesi gereken şartlar, ibadet sırasında takip edilmesi gereken rükünler varsa, aynı şekilde ibadetten sonra yerine getirilmesi gereken şartlar vardır. Bunlar yapılan ibadetin gerçekten ibadet niteliğine sahip olup olmadığını denetleyen ibadet sonrası kriterlerdir; bu ibadetin fenomenolojisidir: İbadet bireyi kendi iç dünyasında bir itmi’nana kavuşturmalı, kamusal alanda ise ahlakî bir özne olarak inşa etmelidir. (shrink)

This paper investigates the layoff behavior, a typical people dimension of corporate social performance, of family firms from a place-based perspective. We theorize that a place-based culture within family firms ensures that all organizational members share a deep sense of connection with the place of operations which makes them inherently care about their impact on society. Using data on layoffs of 2000 largest US firms between 1994 and 2007, we find that family firms do indeed exhibit a lower tendency to (...) lay off employees in comparison to non-family firms; this relationship is particularly strong in ‘places’ with low population where the negative social externalities related to layoffs tend to be higher. Further post hoc analyses indicate that family firms have a strong place-based culture which can provide resource-based competitive advantages. (shrink)

The term ra ḥ ma/mercy is one of the key terms of the Holy Qur’ ā n and it has many connotations. Two names of God, ra ḥ mān and ra ḥ ῑm and their manifestations are contained in these connotations. So the two names explicitly tackled in our paper. While ra ḥ mān is the proper name indicating the absolute being and the source of all existence, ra ḥ ῑm is much narrower. The exegetical tradition emphasizes that God is (...) ra ḥ mān, i.e. provides existence and sustenance to all creatures in this world while ra ḥ ῑm gives guidance and salvation to those who just deserve it here. Ra ḥ mān and ra ḥ ῑm are used in the Qur’ān asyndetonically, i.e. without the copula wāw ( ﻭ ): in the form of ar-ra ḥ mān ar-ra ḥ ῑm not ar-ra ḥ mān va ’r- ra ḥ ῑm, indicating that these two names signify One (God) and that they appear in His actions simultaneously and instantaneously, not consecutively. Key Terms: Ra ḥ ma/mercy; rule of mercy; principle of hope; divine assistance; heaven and hell. (shrink)

Islamic philosophy and Sufism evolved as distinct yet interpenetrating strands of Islamic thought and practice. Despite differences, they have shared a concern with the perfection of the soul through the development of character. In The Polished Mirror, Cyrus Ali Zargar studies the ways in which, through teaching and storytelling, pre-modern Muslims lived, negotiated, and cultivated virtues. Examining the writings of philosophers, ascetics, poets, and saints, he locates virtue ethics within a dynamic moral tradition."--Amazon.com.

This study concentrates on adaptive event-triggered control of complex dynamical networks with unpredictable coupling delays and stochastic deception attacks. The adaptive event-triggered mechanism is used to avoid the wasting of limited bandwidth. The probability of data communicated by the network is established by statistical properties and Bernoulli stochastic variables with an uncertain occurrence probability. Stability analysis based on Lyapunov–Krasovskii functional and the stability of the closed-loop system is guaranteed. Using the LMI technique, we obtain triggered parameters. To demonstrate the feasibility (...) and usefulness of the suggested methodology, two examples are shown. (shrink)

This thesis is an attempt to investigate the relation between the views of Wittgenstein as presented by Kripke and Donald Davidson on meaning and linguistic understanding. Kripke’s Wittgenstein, via his sceptical argument, argues that there is no fact about which rule a speaker is following in using a linguistic expression. Now, if one urges that meaning something by a word is essentially a matter of following one rule rather than another, the sceptical argument leads to the radical sceptical conclusion that (...) there is no such thing as meaning anything by any word. According to the solution Kripke’s Wittgenstein proposes, we must instead concentrate on the ordinary practice of meaning-attribution, that is, on the conditions under which we can justifiably ascribe meaning to each other and the utility such a practice has in our life. Davidson has also argued that following rules is neither necessary nor sufficient for explaining success in the practice of meaning something by an utterance. According to his alternative view of meaning, a speaker’s success in this practice is fundamentally a matter of his utterance being successfully interpreted by an interpreter in the way the speaker intended. On the basis of these remarks, Davidson raises objections to Kripke’s Wittgenstein’s sceptical argument and solution. In this thesis, I will argue that Davidson has failed to fully grasp the essentially sceptical nature of the argument and solution proposed by Kripke’s Wittgenstein. I will argue that as a result of this Davidson’s objections and his alternative solution to Kripke’s Wittgenstein’s sceptical argument are mistaken. These criticisms are pursued via an investigation of Davidson’s problematic reading of Quine’s sceptical arguments for the thesis of the indeterminacy of translation. Having criticized Davidson’s actual response to Kripke’s Wittgenstein, I will claim that Davidson’s best option for resisting the sceptical problem is to adopt a form of non-reductionism about meaning. Claudine Verheggen’s recent claim that Davidson’s use of the notion of triangulation will help to establish non-reductionism will be argued to be a failure. I will urge that the main obstacle in defending a non-reductionist view is the problem of accounting for the nature of self-knowledge of meaning and understanding. After discussing Davidson’s account of self-knowledge and Crispin Wright’s objection to this account, I will argue that, although Wright’s objection is ultimately unsuccessful, Davidson’s account fails for other reasons. Finally, I tentatively suggest that the resources for an alternative response to the sceptical problem can possibly be extracted from Davidson’s account of intending, which has some features suggestive of a judgement-dependent account of meaning and intention. (shrink)

In recent years, there has been notable interest in Islamic philosophy and theology from an analytic and not merely historical perspective. One important area of research that has garnered a great deal of research is the arguments for the existence of God. Recent work by Hannah Erlwein seeks to argue that this research has been in vain, for there are no arguments for the existence of God in classical Islamic thought. This paper analyzes Erlwein’s strategies in justifying this position, revealing (...) that her research ignores an enormous amount of evidence that runs contrary to her thesis, in addition to demonstrating many of the errors and shortcomings in her work. Most disturbingly, the book seeks to present the Islamic philosophical tradition as fideistic and unintellectual based on a series of contrived interpretations of rather clear texts. In response, this paper demonstrates the importance of independent inquiry in the Islamic tradition by looking at a wide range of different relevant texts. (shrink)

This chapter considers the “people” of any state as a manufactured homogenous entity and argues that the neo-liberal educational setup plays a cardinal role in their manufacture. As an alternative, I invoke Negri’s and Hardt’s conceptualization of “multitude” to both critique and look beyond the neo-liberal mechanizations of education. The multitude, I argue, sparks creativity and criticality owing to its emphasis on the immanent (rather than manufactured) forms of difference and divergence. I argue that critical pedagogy can play an important (...) philosophical role in sidelining the repressive regimentations of corporate globalization and education and help in the formation of a multitude instead of people. (shrink)

Islamic ethics, sufism in the teachings of Ḥasan Ḥasanʹzādah Āmulī; a renowned Iranian scholar.

The constitution of Pakistan contains wide range of provisions for the protection of labour rights. Pakistan has been bestowed with 70 labour laws along with 90 rules and regulations thereunder. In spite of these labour laws along with rules and regulations, labour force is facing multifarious challenges that posit direct threat to their legal recognised rights. In this regard this study was carried out to study the main hurdles that labour rights encountered in historical perspective. Moreover, in the wake of (...) devolution plan through 18th amendment to the constitution of Pakistan, what problems in respect of enforceability and legality have arisen? Labour laws promulgated in various Pakistani regimes have been discussed to figure out what really prevented successive governments to ensure minimum protection to labour strata of the nations. The article concludes with some recommendation that are sin-qua-non in current globalization where rights have emerged as the most sacred instruments in the hands of weaker portion of a society. (shrink)

Muḥammad ibn Ibrāhīm Ṣadr al-Dīn Shīrāzī, -1641 -- Criticism and interpretation.

Juzʼ 1. al-Muqaddimāt. ʻIlm al-kalām. al-Falsafah al-Islāmīyah. al-Murājiʻ wa-al-maṣādir (p. 483-489). --.

There are many network topology designs that have emerged to fulfill the growing need for networks to provide a robust platform for a wide range of applications like running businesses and managing emergencies. Amongst the most famous network topology designs are star network, mesh network, hexagonal network, honeycomb network, etc. In a star network, a central computer is linked with various terminals and other computers over point-to-point lines. The other computers and terminals are directly connected to the central computer but (...) not to one another. As such, any failure in the central computer will result in a failure of the entire network and computers in star network will not be able to communicate. The star topology design can be represented by a graph where vertices represent the computer nodes and edges represent the links between the computer nodes. In this paper, we study the vertex-edge-based topological descriptor for a newly designed hexagon star network. (shrink)

Religious life in Islam in the light of sayings and life of Prophet Muhammad, -632.