Yüzyıllardan beri Türk ve İslâm dünyasının fikir ve edebiyat çevrelerinde işlene gelmiş önemli konulardan biri de tasavvuf konusudur. Bu konuda verilen eserlerden biri de Erzincan, Kemaliye (Eğin) doğumlu mutasavvıf, şair Mustafa Fevzi Efendi (1871-1924) tarafından manzum biçimde yazılan Risâle-i Miratüş-Şühûd fî-Meseleti Vahdetil-Vücûd adlı eserdir. Bu eserde, şeriat, tarikat, hakikat ve marifetin ne olduğu ele alınmıştır. Gerçek ve Hak dostları ile yalancı ve sahtekâr taklitçilerin özellikleri anlatılmaktadır.

The Farm to Fork (F2F) Strategy at the heart of the European Union’s Green Deal set out to create a “just transition” towards a sustainable food system, with benefits for all actors. We conducted a critical discourse analysis (CDA) to explore discourses around power in the food system and farmers’ position in the communication and implementation of the Farm to Fork Strategy. Discourse analysis encapsulates various scientific methodologies for deciphering the meaning behind the creation and communication of different forms of (...) language and identify power dynamics, amongst other aspects. We identified two prior discourses in one of the objectives of the European Union’s new Common Agricultural Policy (2023-27). Our analysis found that the discourses, namely “rebalance power in food system” and “strengthening farmers’ position in value chains,” are marginalized in favour of an innovation-investment discourse, indicative of greater financialization and technologization based on techno-finances fixes in transforming the European Union agri-food system. We argue that entities representing agri-business interests have been influential in the policymaking process and voices representing smallholder and medium-sized farmers’ transformational discourses have been excluded. (shrink)

As with many other countries, Malaysia is also developing and promoting biomedical research to increase the understanding of human diseases and possible interventions. To facilitate this development, there is a significant growth of biobanks in the country to ensure continuous collection of biological samples for future research, which contain extremely important personal information and health data of the participants involved. Given the vast amount of samples and data accumulated by biobanks, they can be considered as reservoirs of precious biomedical big (...) data. It is therefore imperative for biobanks to have in place regulatory measures to ensure ethical use of the biomedical big data. Malaysia has yet to introduce specific legislation for the field of biobanking. However, it can be argued that its existing Personal Data Protection Act 2010 has laid down legal principles that can be enforced to protect biomedical big data generated by the biobanks. Consent is a mechanism to enable data subjects to exercise their autonomy by determining how their data can be used and ensure compliance with legal principles. However, there are two main concerns surrounding the current practice of consent in biomedical big data in Malaysia. First, it is uncertain that the current practice would be able to respect the underlying notion of autonomy, and second, it is not in accordance with the legal principles of the PDPA. Scholars have deliberated on different strategies of informed consent, and a more interactive approach has recently been introduced: dynamic consent. It is argued that a dynamic consent approach would be able to address these concerns. (shrink)

Sanayi devrimi sonrası Avrupa Devletleri’nde üretimin artması, yeni pazar ve hammadde ihtiyacını da beraberinde getirmiştir. Bu ihtiyacın giderilebilmesi için sanayi ürünlerinin ve üretim araçlarının tanıtılması amacı ile uluslararası sergiler düzenlenmeye başlanmıştır. Ayrıca bu sergilerle ülkelerin bilim, sanayi, teknoloji ve tarım alanındaki gelişme ve yeniliklerinin herkese duyurulması amaçlanmıştır. Öncülüğünü Fransa ve İngiltere’nin yaptığı sanayi sergileri, ilgili ülkelerin sömürgelerinden gelen hammadde ve bu hammaddelerden üretilen sanayi ürünlerinin pazarlanmasına yönelik olarak yapılmıştır. Başlangıçta sanayi ve ticari amaçla başlatılan sergiler, Avrupa ile Avrupa dışında bulunan (...) devletlerin kültür ve yerel sanatları arasında, etkileşime de sebep olmuştur. 18. yüzyılın sonlarından itibaren Fransa'da ulusal düzeyde ve 19. yüzyılın ilk yarısında çeşitli Avrupa ülkelerinde düzenlenen benzer olayların doruk noktası olan Londra sergisi ilk uluslararası sergi olarak kayda geçmiştir. 1851 yılında Londra’da açılan sergi bundan sonra düzenlenen diğer uluslararası sergilere de ilham kaynağı olmuştur. (shrink)

In Averroes’s epistemology, knowledge is universal, but it is always singular in terms of the known. Averroes believes that there is no need for an activity, even in the sense that used by those who have the idea of "kumūn" rational forms being formed by other rational forms of the same kind, or for a power such as in the example of polishing a mirror to reflect an image. Similarly, he argues that there are no discrete abstract forms of existing (...) things because otherwise, everyone would have to know everything. Although there are different degrees and levels, the existence of absolute metaphysical forms is subject to change and increases with the multiplication of their subjects. There are three means of knowledge: sensation, imagination, and intellect. Unlike the sensation and perception modes in animals, humans perceive the outer appearance of objects as well as their unique meanings and distinctions. Like animals, the function of sensation in humans is to mediate the self. While perception is abstract and spiritual in one sense, it is material and concrete in another. Averroes does not find it correct to link the knowledge of the contingents of the world to the eternal knowledge of God. Beacuse this implies that there is a difference in God's knowledge between the state of the world's existence and non-existence. In addition, human knowledge about contingents is deficient and changeable, whereas God's knowledge is the cause of the existence of contingents and is unchanging. Ultimately, it does not seem possible for humans to comprehend the nature of God's knowledge. It is agreed with Alexander of Aphrodisias that there should be a distinction between the active and imaginative intellects, but he differs from him in the point that the imaginative intellect disappears. According to Averroes, the active intellect in action is eternal, unlike Themistius’ view. According to Averroes, the intellect is neither a pure potentiality nor a distinct substance. That is to say, if the imaginative intellect were an actual thing, it could not perceive other things. If the intellect were absolute, everyone would know the same things. Similarly, if the intellect were absolute plurality, there would be no unity and connection between intellects. If the intellect were merely an accepting capacity, it could not perceive absence. According to Averroes, the active intellect is not a distinct intellect that gives form or governs the spheres, but rather the form and purpose of the imaginative intellect. There are two powers of this intellect: to abstract the concepts in their potential state from their matter and to make them actual and accepting them. In conclusion, it can be said that Averroes made a substance-centered philosophy regarding the possibility and reality of knowledge, and while he did not deviate from the Aristotelian line, he had to make new openings. Paradoxically, he tries to explain both the actual/abstract and potential/material aspects of the intellect that are postulated by introducing an original soul theory with the imaginative intellect. Therefore, he places importance on both a priori knowledge and sensation and imagination. (shrink)

Leadership and areas of influence are often reserved for the adult community. The youth are mostly regarded as developing beings, with insufficient knowledge and experience to take on leadership roles where influence can be exercised. It is often considered – especially in the context of the church – that the youth do not have the capacity to lead, while evidence from society and research studies points to the contrary. The author of this article argues that the ability to influence does (...) not depend on age or in an accumulation of experience. Instead, the ability of the youth to make a difference is attributed to their desire to do so. The author draws attention to why we need to focus on the youth and their ability to make a difference. The article presents an argument based on scriptural evidence and a theology of childhood as to why it is indeed possible and beneficial for the youth to exert their influence across various sectors of society. (shrink)

In this article, I will discuss Mulla Sadrā's proof of ideas together with his evaluations of Fārābī, Ibn Sīnā and Suhrawardī's views. The aim of the article is to try to provide a certain opinion about the proof that Sadrā developed. It is seen that Sadrā generally exhibits a dual attitude about ideas. Sadrā's first attitude is to match the theologians' teaching of names, Suhrawardi's view of the master of genres, the sufists' a'yan al-sābita theory and the Peripatetics’ concept of (...) universal with ideas. His second attitude is that he is alone at the point of understanding Plato and reaching the clearness of the issue. In other words, he states that there has been no one who have understood and explained the issue as it should be. Sadrā attributes his own success on the subject both to discovery and inspiration, and to his intellectual research on existence. The aim of Sadrā is to try to unite between Plato and Aristotle. Therefore, he also follows Plotinos and Fārābī, who had this purpose before him. Sadrā, who criticizes Avicenna on the subject, sees Suhrawardī as the philosopher who comes closest to the truth, but states that he is also inadequate in some points. (shrink)

Jesper Ryberg and Julian Roberts teach ethics and criminology at Roskilde University and the University of Oxford respectively. In Sentencing and Artificial Intelligence, they have curated a powerf...

This chapter contains sections titled: Defining the Subject The Scope of Philosophy in the Islamic Context Sources and Legacy The Political Orientation of Islamic Philosophy Some Salient Themes The Great Debate Alternative Traditions Concluding Comment Works cited.

Researchers on gender and ethical decision-making have recently emphasized the differences between men's and women's ethical perceptions. This study is concerned with the perceptions of salespeople working in clothing and medical equipment sectors in Turkey. It regards the perceptions of colleagues of opposing genders in ethically questionable situations. The evaluation of salespeople's responses for 14 ethical scenarios indicates that there is no significant difference in ethical perception based on gender. Each gender predicted that their counterpart's response would be the same (...) as their own. The study also examined the effects of some demographic factors as well as the firm's sector on the salespeople's ethical perceptions and found that there are both differences and similarities in detail between genders of salespeople within ethically questionable situations. (shrink)

Resumo: A concepção moderna de literatura idealizou a linguagem literária como um jogo de linguagem à parte dos demais, uma dimensão do sentido que seria "poética", não parafraseável nos seus sentidos figurados, incomensurável relativamente à linguagem ordinária. O romantismo instituiu como o valor literário central uma idéia de autenticidade, fundada no mentalismo introspectivo. Contrapondo-se à concepção de linguagem como expressão mentalista, corrente no romantismo, muitos formalistas situam o significado como intrínseco à estrutura da linguagem, e atribuem ao uso literário da (...) linguagem um peculiar caráter polissêmico. É como se, para rejeitar a mimese clássica da duplicação da natureza e a mimese interior expressivista, houvesse que esvaziar de sentido o problema da relação entre linguagem e mundo. Um dos pontos chave da defesa da autonomia da linguagem literária através da afirmação de sua polissemia peculiar tem sido a refutação da aplicabilidade da noção de intencionalidade. No entanto, trata-se de questões diversas. Oferece-se um contra-argumento à tese central de "A falácia Intencional" , de Wimsatt e Beardsley. O Gedankenexperiment do poema encontrado nas areias da praia não é adequado para ilustrar um argumento antiintencionalista porque pressupõe o que pretende negar, velando os critérios de aplicação dos verbos de comunicação . Estes critérios apontam para a intencionalidade, e para o espaço extratextual.: the modern conception of literature idealized literary language as language game different from others, a "poetic" dimension of sense, non-paraphrasable in its figurative senses, incommensurable as regards the ordinary language. Romanticism sets as its central value an idea of authenticity, founded on an introspective mentalism. As a counterpoint to the concept of language as a mentalist expression, present in romanticism, many formalists thought meaning as intrinsic to the structure of language, ascribing a peculiar polissemic character to the literary use of language. It is as if, in order to reject the classic mimesis of the duplication of nature as well as the inner mimesis of expressivism, one should void of sense the problem of the relation between language and world. One of the key points of the defense of literary language's autonomy through the avowal of its peculiar polissemy has been the refutation of the applicability of the notion of intentionality. However, these are diverse questions. A counter argument is offered to the central thesis of Wimsatt and Beardsley's "the Intentional Fallacy" . The Gedankenexperiment of the poem found on the beach sand is not adequate as an illustration of an anti-intentionalist argument because it presupposes what it sets itself to deny, veiling the criteria of application of communication verbs . These criteria point intentionality, and to the extra-textual space. (shrink)

As a form of da’wah, the grave pilgrimage has didactic function. Some didactic values contained in the pilgrimage of the grave are the exemplary to the charismatic figures, the transformation of remembering death as a spirit of the good deed, the building of social capital, the medium of gratitude, and of order and obedience. One of the challenges faced in Indonesian education is the rampant violence done by students and parents to teachers. This problem can not be solved only through (...) the application of the concept of humanistic education. Therefore, the author offers the concept of humanistic religious education. This concept contains the use of some didactic values of the grave pilgrimage to complement the weaknesses of the concept of humanistic education. The use of didactic value is motivated by the reason that the grave pilgrimage is the religious practice that is easily accessible to the public from all social classes, except for those who reject it. Some of the companion values of the concept of humanistic education are the sacralization of the function of the teacher, the transformation of remembering death for charity and commitment to order and obedience. The sacralization of teachers is necessary to awaken parents and students that violence to teachers can lead to quality for perpetrators of violence. The concept of charity should be maintained in education to encourage the awareness of parents and students to not only need to respect the teacher during the learning process, but also to continue after the student completes his education. Commitment to obeying the order is necessary so that the parents and the student do not resort to violence to the teacher when the teacher carries out his disciplinary duties. (shrink)

The past decade has seen major movements and mobilizations against the new crop of bilateral free trade and investment agreements being pursued by governments in the wake of the failure of global (World Trade Organization) and regional (e.g. Free Trade Area of the Americas) negotiations, and the defeat of an attempted Multilateral Agreement on Investment in the 1990s. However, in spite of much scholarly, non-governmental organization (NGO) and activist focus on transnational global justice activism, many of these movements, such as (...) the major multi-sectoral popular struggle over the recently-concluded US-Korea Free Trade Agreement, are hardly acknowledged in North America and Europe. With a shift in emphasis pushing liberalization and deregulation of trade and investment increasingly favouring lower-profile bilateral agreements, this article maps the resistance movements to these latest shifts in global free market capitalist relations and discusses the disconnect between these (mainly Southern) struggles and dominant scholarly and NGO conceptions of global justice and the global justice movement as well as questions of knowledge production arising from these movements. (shrink)

It has been argued that metaphor and emotion processing are tightly linked together. Here we explore whether neuroscientific evidence supports this claim.

This article assesses the prospects for the adoption of Rawls’s political liberalism in non‐Western contexts. The argument centers on the religious resurgence in non‐Western societies and presents an evaluation of the viability and acceptability of political liberal principles in the face of the normative, theoretical and practical challenges posed by this development. Political liberalism emerges as a significant theoretical and normative resource; nevertheless, the socio‐political conditions in non‐Western societies may fall short of satisfying the sociological requirements of political liberalism. A (...) strong historical interpretation of Rawls’s sociological assumptions suggests that relatively younger and developing democracies where religious movements are in the ascendant, will have to wait centuries to live up to the social and moral standards of political liberalism. This article comes to a less negative conclusion. The normative arguments of political liberalism can rest on weaker sociological assumptions that do not require such a long period of time to emerge as Rawls appears to suppose. Indeed, the institution of a political liberal regime may be the condition of its own success, encouraging in its own right the necessary political reasonableness among religious views. (shrink)