This tenth volume of Collected Papers includes 86 papers in English and Spanish languages comprising 972 pages, written between 2014-2022 by the author alone or in collaboration with the following 105 co-authors (alphabetically ordered) from 26 countries: Abu Sufian, Ali Hassan, Ali Safaa Sadiq, Anirudha Ghosh, Assia Bakali, Atiqe Ur Rahman, Laura Bogdan, Willem K.M. Brauers, Erick González Caballero, Fausto Cavallaro, Gavrilă Calefariu, T. Chalapathi, Victor Christianto, Mihaela Colhon, Sergiu Boris Cononovici, Mamoni Dhar, Irfan Deli, Rebeca Escobar-Jara, Alexandru Gal, N. (...) Gandotra, Sudipta Gayen, Vassilis C. Gerogiannis, Noel Batista Hernández, Hongnian Yu, Hongbo Wang, Mihaiela Iliescu, F. Nirmala Irudayam, Sripati Jha, Darjan Karabašević, T. Katican, Bakhtawar Ali Khan, Hina Khan, Volodymyr Krasnoholovets, R. Kiran Kumar, Manoranjan Kumar Singh, Ranjan Kumar, M. Lathamaheswari, Yasar Mahmood, Nivetha Martin, Adrian Mărgean, Octavian Melinte, Mingcong Deng, Marcel Migdalovici, Monika Moga, Sana Moin, Mohamed Abdel-Basset, Mohamed Elhoseny, Rehab Mohamed, Mohamed Talea, Kalyan Mondal, Muhammad Aslam, Muhammad Aslam Malik, Muhammad Ihsan, Muhammad Naveed Jafar, Muhammad Rayees Ahmad, Muhammad Saeed, Muhammad Saqlain, Muhammad Shabir, Mujahid Abbas, Mumtaz Ali, Radu I. Munteanu, Ghulam Murtaza, Munazza Naz, Tahsin Oner, ‪Gabrijela Popović‬‬‬‬‬, Surapati Pramanik, R. Priya, S.P. Priyadharshini, Midha Qayyum, Quang-Thinh Bui, Shazia Rana, Akbara Rezaei, Jesús Estupiñán Ricardo, Rıdvan Sahin, Saeeda Mirvakili, Said Broumi, A. A. Salama, Flavius Aurelian Sârbu, Ganeshsree Selvachandran, Javid Shabbir, Shio Gai Quek, Son Hoang Le, Florentin Smarandache, Dragiša Stanujkić, S. Sudha, Taha Yasin Ozturk, Zaigham Tahir, The Houw Iong, Ayse Topal, Alptekin Ulutaș, Maikel Yelandi Leyva Vázquez, Rizha Vitania, Luige Vlădăreanu, Victor Vlădăreanu, Ștefan Vlăduțescu, J. Vimala, Dan Valeriu Voinea, Adem Yolcu, Yongfei Feng, Abd El-Nasser H. Zaied, Edmundas Kazimieras Zavadskas.‬‬. (shrink)

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)

Trust is a central dimension in the relation between human beings and technologies. In many discourses about technology, the relation between human beings and technologies is conceptualized as an external relation: a relation between pre-given entities that can have an impact on each other but that do not mutually constitute each other. From this perspective, relations of trust can vary between _reliance_, as is present for instance in technological extensionism, and _suspicion_, as in various precautionary approaches in ethics that focus (...) on technological risks. Against these two interpretations of trust, this article develops a third one. Based on a more internal account of the relations between human beings and technologies, it becomes possible to see that every technological development puts at stake what it means to be a human being. Using technologies, then, implies trusting ourselves _to_ technologies. We argue that this does not imply an uncritical subjection to technology. Rather, recognizing that technologies help to constitute human subjectivity implies that human beings can get actively involved in processes of technological mediation. Trust then has the character of _confidence_: deliberately trusting oneself _to_ technology. (shrink)

We usually think nothing of our practice of ‘giving up’ on someone who has behaviors or attitudes that are morally criticizable—after all, it is my prerogative to choose with whom I will associate, and exclusion seems to be an unobjectionable part of my toolkit of social sanctions. However, this paper will argue that it is in many cases impermissible to give up on a morally unpleasant person—in fact, it would be to make an unjustified exception for oneself.

This article investigates the conceptual foundations of technological innovation and development projects that aim to bring ethical and social issues into the design stage. Focusing on the ethics and social impact of technological innovation and development has been somewhat of a trend lately, for instance in ELSA research and in such initiatives as the Dutch Responsible Innovation programme. I argue that in order to succeed in doing social responsible and ethical sound design, a proper understanding of the relation between technology (...) and society is required. I propose to move away from an externalist framework, in which technology and society are depicted as being defined independently, towards an interdependent framework, where technology and society are regarded to be mutually defining. This move is necessary in order for such innovation projects not to reinforce outdated concepts about technology, which in the longer run will prove counterproductive to the actual aims of the projects themselves. (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 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)

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 ear is one of our sensory organs that allow us to perceive our surroundings. We perceive with it the voices that the objects possess by means of the waves within the mass of air surrounding us. In this sense, the ear has an important value for being. In the Qur'an, besides being an ear or a sensory organ, it reveals a person who reflects his level of consciousness and perception, revealing his awareness. It is not just the voices heard; (...) the ear is special importance in understanding what is being said and what is said. Other sense organs and mold are mentioned together because of the feature. Of course, the word "voice" is also on the agenda when the ear is concerned. The verses found at the base of the basic qualities that man should possess present important dynamics about sound. Beyond being a symptom of voice being an inherent symptom, the latest discovery is pointing to the dimension of telling the apocalypse. This study tries to show in what context the hearing aid ear is expressed in the verses and its distinctive features, and its associated value, as well as its inherent value. (shrink)

Study on the works of Ācārya Vidyāsāgara, contemporary Jaina saint and his contributions to Jaina religion and philosophy.

The target article, which is part of a larger study, the International Sexuality Description Project (ISDP), seeks to explore cross-culturally aspects of human mating behavior on a global scale. However the nonrepresentation of large cultures restricts the depth of this study. The inferences drawn from such a sample must therefore remain limited despite the impressive sample sizes. In a larger context it raises thoughts on how partial disclosures may misrepresent the design of the larger study.

Many scholars and activists have argued that the International Criminal Court holds potential for advancing the rights of women and girls, leading to extensive feminist engagement with and investment in the Court. As the ICC enters its second decade of existence, this article offers a reflection on both the possibilities and the challenges facing feminists. Can the international criminal law really offer a site for enhancing the rights of women? And if so, how? To explore these questions I focus on (...) the interaction between feminist activism and international criminal law institutions in relation to crimes of sexual and gender-based violence. I argue that some of the feminist strategies deployed to get sexual violence onto the international agenda have resulted in perverse outcomes. This should lead us to greater critical reflection regarding how international law conceives of sexual violence and direct our future engagements with international legal institutions. In particular feminist activists and scholars need to move away from focusing on the number of prosecutions towards challenging the international criminal law to characterise the nature of the harm in accordance with a recognition of sexual rights. (shrink)

This essay delves into the essentialities of object-giving sources within the formulation of epistemic objectivity. It explores the relationship between objectivity and intentional states, particularly in the context of immediate and transcendent experiences. A key focus of this paradigm is the examination of inferences and how they are held in X’s intentional processes. These claims about inferences contribute to the perception of objectivity by highlighting the epistemological transitions of things that occur in the constitutive ideation. Additionally, the activity within X’s (...) episteme leads to significant articulations that reflect a structural realism of experiences. The essay also introduces a convention of the experiential-intentional process so that the causality manipulations could be avoided by the precents of sources of ideation. In this instance, the central niche is occupied by transcendental reflections of intentionality, which are fundamentally founded on experiences and objectivity, and they possess a distinct rhetorical quality. They manifest as acts, propositional forms, and constituents, all of which contribute to the understanding and justification of objectivity. To establish such a framework that upholds objectivity, certain prerequisites must be met. Firstly, the framework must possess justificational resources that prevent causality manipulations. Secondly, pre-reflective sources should not inter-define causality in epistemic circumstances, although this does not exclude the emergence of causal relations, and thus this approach offers a correlational explanation. Lastly, transcendental reflections should remain compatible with the experiential-intentional process, allowing for the accommodation of subjectivity in the justification of objectivity. (shrink)

One of the important aspects of educational philosophy is that it helps to construct a comprehensive system of education. During different periods, India has witnessed various stages of development. New priorities have emerged in education with the influences of monastic scholastic, realistic, idealistic and pragmatic trends. While education institutions have evolved, there remain several gaps between the philosophical ideals proposed by educational institutions and their everyday functioning. The paper brings forth the urgent need to bridge the gaps in order to (...) attain a comprehensive philosophy of education, in principle and in action. The authors posit that the Indian philosophy of education, normatively speaking, could extend the culture and tradition of the philosophical positions of Mahatma Gandhi, Rabindranath Tagore, Sri Aurobindo and Swami Vivekananda. Such an approach could help in developing an integrated approach of teachers towards education and assist in strengthening their role in shaping the inner potential of a learner in a constructive manner. (shrink)

Feminist scholars have consistently argued for broadened definitions of work that include the invisible family and emotion work done predominantly by women. This article focuses on women's resistances to placing these various activities into the common category of work. Drawing from interviews with teleworkers, it examines how and why women narrowed the meaning of work and explores some of the costs that may accompany a more expansive definition of work.

Quantum trajectory-based descriptions of interference between two coherent stationary waves in a double-slit experiment are presented, as given by the de Broglie–Bohm and modified de Broglie–Bohm formulations of quantum mechanics. In the dBB trajectory representation, interference between two spreading wave packets can be shown also as resulting from motion of particles. But a trajectory explanation for interference between stationary states is so far not available in this scheme. We show that both the dBB and MdBB trajectories are capable of producing (...) the interference pattern for stationary as well as wave packet states. However, the dBB representation is found to provide the ‘which-way’ information that helps to identify the hole through which the particle emanates. On the other hand, the MdBB representation does not provide any which-way information while giving a satisfactory explanation of interference phenomenon in tune with the de Broglie’s wave particle duality. By counting the trajectories reaching the screen, we have numerically evaluated the intensity distribution of the fringes and found very good agreement with the standard results. (shrink)

The China-Pakistan Economic Corridor (CPEC) is believed to be Beijing’s most ambitious project so far. Two types of apprehensions are often voiced to support this claim. First, it is widely argued that despite enjoying enduring strategic partnership for over five decades, Pakistan and China don’t match economically. The Chinese will get weary of the many challenges coming with the corrupt, inefficient and globally isolated Pakistan, seriously undermining the conclusion of the Chinese mammoth investment in CPEC Secondly, Pakistan’s prevailing environment of (...) insecurity which is rife with Islamic militancy and domestic insurgency is thought to be posing serious threats to the construction of the corridor. This paper aims to explain why, despite possible concerns, the China Pakistan economic corridor will succeed. (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)

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.

The recent investigations into knowledge and its elements viz facts, skills and objects have become prominent in various subfields of philosophy and other areas like linguistics, cognitive science, neuroscience and artificial intelligence. These investigations have been mainly on understanding the relation between the intentionality and its referential entities to know how they enrich knowledge with their existence. This article starts with an exploration of the fundamental aspects of judgemental sense from the knowledge origins perspective. To explain the consequences of this, (...) I start with reconstructing the notion of categorial intuitions described in Husserl’s sixth Logical Investigations by relating it to ‘knowledge origination’ as an intuitive fulfilment of signifying acts. This offers a relation of perceptual synthesis, operating implicitly among the signifying intentions upon grasping intended objects, in view of language structures such as copulas. This leads to the synthesis of intuitive aspects mainly from the categorial elements for a judgemental sense or thinking and the attitude from the very sphere of perception. The tension between categorial intuitions is understood as foundational acts and founded acts. Husserl’s sixth Logical Investigation describes the notion of passive synthesis, the genesis of categoriality in every realm of sensibility that allows one to formulate the relational role among the ‘act of knowing’ and phenomenological approaches to the judgemental sense. Thus, the investigation focuses on perceptual judgements and categories, which fulfils the judgemental sense of categorial elements and attitude. (shrink)

Bu çalışmada klasik eserlerden modern çalışmalara kadar birçok dilsel araştırmaya konu olan dilsel örüntünün son dönem dil çalışmalarına yansıması olan tedâmm olgusunun Arap dilinde cümlenin anlamsal bütünlüğüne katkısı ele alınmıştır. Bu olgu aslı itibariyle tüm dillerde farklı şekillerde bulunan temel örüntünün nasıllığını gözler önüne seren, şekilsel bir olgudur. Dilde iki unsurun birbirini gerektirmesi (istilzâm) veya kesinlikle yan yana gelmemesi (tenâfî) gibi durumlar tedâmm olgusu bağlamında incelenir. Her fiilin bir fâilinin (merfu bir isminin) olması, ism-i mevsûlün bir sıla cümlesine ihtiyaç duyması, (...) sıfat ile mevsuf, mudâf ile mudâfun ileyh birliktelikleri istilzâm kapsamında değerlendirilirken; mudâf olan kelimenin fiil, zamir veya şart edatı olmaması tenâfî bağlantısı bağlamında ele alınır. İstilzâm ve tenâfî bağlantıları tedâmm olgusunun temel taşlarını oluştururken art arda gelen kelimelerin cümlenin söz diziminde belirli konuma sahip olmalarını gerekli kılan tevârud /tertipsel bağlantı da tedâmm olgusunun ayrılmaz bir bileşenidir. Bu konum göz önüne alınmayıp ihlal edildiğinde, cümlede meydana gelen anlamsal boşluklar sebebiyle cümle, öğrenilmiş dil kalıplarının dışına çıkar. Bu yönüyle cümleyi oluşturan kelimeler arasındaki doğal dizemsel bağlantı ya da cümle içerisinde kelimenin, kendisine eşlik eden diğer kelimelerle uyumlu birlikteliği de tedâmm olgusunun kapsamına girmektedir. Ayrıca bazı dilbilimciler, tertipsel bağlantıyı makam kavramıyla da ilişkilendirerek tedâmm olgusunu nahvî uyumun ötesinde belâğî bir üslup bağlamında değerlendirilmeye müsait hale getirmişlerdir. Bu açıdan bakıldığında tedâmm olgusuna çağdaş dilciler context of situation/ durumun bağlamı olarak nitelenen bir yön kazandırmıştır ki bu yönüyle tedâmm olgusu cümleye, nahvî örüntüden daha fazla anlamsal katkı sağlamaktadır. Bu çalışma, dildeki doğal örüntüye dikkat çekerek tedâmm olgusunun anlaşılmasıyla zihinde netleşen hazif, zikir, istitâr, rütbe ve takdir gibi olguların daha net anlaşılmasına katkı sağlaması açısından önemlidir. Çalışma, tedâmm olgusunun cümlenin anlamsal bütünlüğüne katkısını ortaya koymaya çalışan nitel bir araştırma olup, çalışmada veri toplama araçlarından belge inceleme aracı kullanılmıştır. Veri çözümleme aşamasında ise doküman analizi ve betimsel analiz teknikleri kullanılmıştır. Çalışma neticesinde, tedâmm olgusunun, alt unsurlarıyla birlikte cümlede anlamsal bütünlüğü sağladığı, bu bağlantıya dikkat edilerek oluşturulan cümlelerin anlamsal açıdan daha uyumlu bir bütünlük oluşturduğu görülmektedir. Cümledeki bu uyumu sağlayan tedâmm bağlantısının, alışılagelmiş ve genel kabul görmüş cümle örüntülerinin gramatik kurallara uygun bir şekilde kullanımını içerdiği sonucuna ulaşılmaktadır. Ayrıca bu bağlantı, konuşulan ortamın gereğine uygun söylenmiş lafızların içinde bulunulan makama uygun olarak yorumlanmasını da kapsamaktadır. (shrink)

This article argues that college-educated women play a crucial part in successful resistance against genocide because they are more likely to forge secure interregional networks and, consequently, better able to shelter victims of mass-persecution than their male peers. We develop our argument through a study of Jewish rescue networks in the Netherlands during the Holocaust. College-educated women were especially valuable during rescue efforts due to their ability to operate as defiant conformists. These women – a small minority who were anything (...) but traditional – could more fully exploit their biographical availability and university networks by concealing interregional resistance work through the strategic performance of traditional feminine roles. Statistical analyses of geocoded rescue networks reveal that rescue networks involving college-educated women were more successful because they funneled Jews across the country without getting exposed. More in-depth exploration of distinct networks identifies three dramaturgical strategies that college-educated women deployed to facilitate clandestine and geographically expansive rescue work: 1) strategic coquetry; 2) strategic self-devaluation; 3) strategic motherhood and wedlock. Taken together, our findings suggest we should focus on how gender and other forms of social status interact to produce the relational and dramaturgical underpinnings of civilian agency in times of emergency. (shrink)

In recent years, political theorists have come to recognize the central role of affect in social and political life. A host of scholars, coming from a number of distinct traditions, have variously drawn our attention to the importance of the emotions to the tradition of the history of political thought, as well as to normative political theory. This attentiveness to affect is often cast as a break with earlier, Enlightenment-inspired liberal approaches towards politics, approaches that marginalized the emotions, dismissing the (...) passions as potentially dangerous, or neglected them altogether. According to the conventional liberal view, emotions are said to have no place in the public sphere, while proceduralist institutions abstract away from citizens’ affective attachments, now cast as private preferences of individuals qua citizens. In this paper we challenge this prevalent view. We argue that no less a liberal theorist than John Rawls is deeply attentive to the place of emotions in his account of liberalism. This may seem counterintuitive given that Rawls' work has been frequently criticized for epitomizing some of the deepest problems of contemporary liberal theory, as a result of the emphasis on rationalism and reasonableness in his account of liberal justice. However, against this prevalent reading, we demonstrate that Rawls is in fact highly concerned with the role of affect and presents us with an account of the embedded liberal subject. By drawing out these dimensions of Rawls' thought, we hope to contribute to upending the conventional view of liberalism as affect-blind in order to encourage a more nuanced reading of the liberal tradition. (shrink)

Science studies has long been concerned with the theoretical and methodological challenge of mess—the inevitable tendency of technoscientific objects and practices to spill beyond the neat analytic categories we construct for them. Nowhere is this challenge greater than in the messy world of large-scale collaborative science projects, particularly though not exclusively in their start-up phases. This article examines the complicated life and death of the WATERS Network, an ambitious and ultimately abandoned effort at collaborative infrastructure development among hydrologists, engineers, and (...) social scientists studying water. We argue in particular against the “forensic imagination,” a particular style of accounting for failure in the messy world of large-scale network development, and against two common conceptual and empirical pitfalls that it gives rise to: defaults to formalism and defaults to the future. We argue that alternative postforensic approaches to “failures” like the WATERS Network can support forms of learning and accountability better attuned to the complexities of practice and policy in the real world of scientific collaboration and network formation. (shrink)

This study discusses the necessity to take a biocentric perspective as suggested by deep ecology. The historical course of the relationship between humankind and nature is discussed, and the timing of and the reasons for the separation between the parties in this relationship is investigated. With the increase in severity of environmental problems, the necessity to include nature as well as science in philosophical discussions resulted in the emergence of various eco-philosophy traditions in the 1970s. Among these approaches, deep ecology (...) is claimed to occupy a radical position. Evaluations of deep ecology regarding the problem in the relationship between humans and nature, suggestions on how this relationship could be improved, and criticism of modern mentality are discussed here. The practicality of a deep ecological approach is questioned. Criticism of this approach is briefly mentioned and proposals are made as prescriptions for the improvement of the deep ecological approach. As environment-centric approaches suggest, the effort to establish the human-nature relationship in a non-exploitative collectivity is argued to be possible not by distracting biocentrism but by evaluating our relationship with nature in our individual lives according to ecological principles. Therefore, it will be possible to comprehend the true quality of nature and diversity in addition to moving away from the principles of shallow ideologies based on human benefit. According to deep ecological principles, the emphasis on the change of policies and responsibilities should be regarded as efforts to establish an ethical perspective behind social transformation. In conclusion, this study argues that biocentrism systematized by deep ecology offers constructive suggestions for ending exploitation and domination in the relationship between humans, and humans and other creatures. (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)

Violence, especially against children, is a very serious problem worldwide. Violence at schools is one aspect of violence against children and it occurs in the similar ways in Turkey as it does in other countries. The studies on the roles and functions of school staff reveal that there is a problem with regard to this issue in Turkey. This study aims to discuss school staff’s ethical roles in ensuring the wellbeing of students in Turkey. The current situation of violence at (...) schools in the country is discussed in terms of the expected roles of school staff. (shrink)

Since the early twentieth century, various strands of “anticolonial” scholarship have been and are concerned with how colonial encounters and practices constitute differences. In recent years, this scholarship maps the uneven implications of “coloniality” for subjects and bodies marked as different, for example, “feminine,” “raced,” “queer,” or trans. Along with feminism, anticolonial scholarship's analytical goals—to link the body with body politics—are closely tied to its political ones: to correct the wrongs of colonial encounters and practices. The current avatars of anticolonial (...) scholarship include postcolonial, decolonial, and settler-colonial variants. (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)

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)

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)

Sociocultural norms against women can contribute to promoting intimate partner violence (IPV) and shape women's decision to disclose IPV. A cross‐cultural analysis of the existing literature is needed to present an overview of the influences of sociocultural norms on women's decisions regarding the disclosure of IPV across different cultural contexts. The purpose of the review was to synthesize published quantitative, qualitative, and mixed methods (MMs) studies to identify known sociocultural norms across different cultures that may influence women's decision to disclose (...) IPV. The Whittemore and Knafl framework, Rayyan software, and PRISMA flow diagram were used. Databases included APA PsycInfo, CINAHL, PubMed, SocINDEX, and Women's Studies International. The quality of studies was assessed by the MMs appraisal tool. A total of 15 research articles written in English and published in peer‐reviewed journals were included. Main categories emerged: (1) stigma surrounding IPV disclosure, victimization, and divorce; (2) gender roles; (3) preserving family honor; and (4) Children's well‐being and future. A one‐size‐fits‐all approach is not adequate for women who are considering disclosing IPV. Findings underscore that regardless of residing in individualistic countries, those sociocultural norms related to traditional gender roles and gender inequality are still important barriers to the disclosure of IPV among women with collectivist roots. (shrink)

Abstract:Gayatri Spivak and Silvia Rivera Cusicanqui writings are regularly and justifiably cited in reference to postcolonial and decolonial feminisms. Both grapple with the thorny matter of representing subalternity and indigeneity, not only in Eurocentric scholarship, but also by migrant and diasporic academics and national elites. In this commentary, I foreground how Spivak and Rivera Cusicanqui's persistent critiques of representation are imperative because they further postcolonial and decolonial feminist scholarship and call for dialogues between them. Such dialogues entail reaching across linguistic, (...) historical, geographical, political, and theoretical boundaries to establish anti-colonial alliances. (shrink)