Carrying out analyses performed on the provisions of “Pre-Islamic Divine Laws”, which is described as the religious provisions introduced by the prophets before Prophet Muhammad is one of the questions of debate in Shafiī Sect. The reason laying out of this controversy is based on the question, whether the provisions enunciated via the prophets before the Prophet Muhammad are recognized within the legal aspect, or not. On the other hand, there is no controversy between the procedural, on non-binding for Muslims, (...) about of the previous divine communiqués, which are not mentioned in the Qur’ānor the sunnah, and previous divine messages with evidence that they were abolished despite their presence in these two sources. In the same way, there is no debate about the fact that the provisions of the previous divine religions that were in force for Muslims, such as fasting, also remained in force for Muslims. In this case, with taking part in the Qur’ān or the sunnah, the provisions that there is no evidence about whether they abolished or not, it is debated that they are for Muslims binding or not.In this study, our objective is to carry out analyses and researches on the methodological conceptions of Imam Shafiī and Shafiī lawmen with regards to Pre-Islamic Divine Laws, which have no evidence for being retained in force or being abolished for Muslims despite being mentioned in the Qur’ān or the sunnah, as well as on the level of theoretical conceptions of these scribes being put into practice within the scope of fiqh examples.SummaryIt is a must to identify the scope of Pre-Islamic Divine Laws (Sharia Man Qablanā) [shariah of those before us], which is discussed in terms of being recognized as a shariah evidence by the Shafiī lawmen before analzying the opinions of Shafiī Sect followers. Yet, setting forth the opinions in a healthy manner is based on the identification of the question of debate. Within this context, it is a must to draw up the lines and borders in what the Shafiī lawmen / lawyer and canonists / judiciary mean by the term “Pre-Islamic Divine Laws (Sharia Man Qablanā)” in order to designate the practical results of methodological discussions on Pre-Islamic Divine Laws.Sharia Man Qablanā, of which lexical meaning is “shariah of those before us” is defined in fiqh as follows: “These are the religious provisions acquainted by the prophets before Prophet Muhammad”. In fact, this definition can be categorized as “general” in terms of the evidential value of Sharia Man Qablanā. In that, since it is not possible to carry out an analysis on the reliability of the informational value in the previous divine notices, which cannot be conferred neither in the Holy Qur’ān and the sunnah, each and every lawmen and canonists, including those recognizing Sharia Man Qablanā as hujjat (proof), have come to an agreement that the early divine notices that are not mentioned in the Holy Qur’ān and sunnah will not be recognized in terms of its informational value for Muslims, thus being besides the mark to discuss its validity and bindingness. In this case, the outlines of Sharia Man Qablanā, as controversial in terms of its hujjat value, must be specified. Belonging the earlier divine religions as per the works of lawmen, Sharia Man Qablanā is subjected to a categorization of four part with regard to provisions mentioned in the Holy Qur’ān or the sunnah, whether they are recognized as hujjat by Muslims. 1. The provisions that are not mentioned in the Holy Qur’ān or the sunnah, yet being mentioned only in the earlier monotheistic revelations. The fiqh lawmen have come to an agreement that these provisions are not binding for Muslims, and even that it is not permissible to act in accordance with these provisions. Because, there is no certain information on whether these provisions are reliable.2. The earlier divine notices, which have been proven to be nullified for Muslims, despite being mentioned in the Holy Qur’ān or the sunnah. Since these divine notices have lost their validity, there is a consensus among Muslims that they are not recognized as hujjat. The following hadith is shown as an example as of from the sunnah for this part “Pillage was not halal to those before me, but not it is halal to me” (Muslim, “Masājid”, 56). In that, this hadith indicates that prohibition with regards to the pillage, which was not permissible to the earlier ummahs (nations), is not recognized by Muslims. Thus, rendering pillage as not halal cannot be attributed to Muslims. 3. The provisions of earlier divine religions, which remained in force about Muslims. The canonists exemplify this matter with “fasting”. It can be understood from the verse “O ye who believe! Fasting is prescribed to you as it was prescribed to those before you, that ye may (learn) self-restraint.” (al-Baqara 2/183) that the fasting was a provision as prescribed for the earlier ummahs, which remained in force for Muslims as well. There is no controversy on the matter that fasting is prescribed for Muslims too, as it can be clearly seen from the verse. The hadith of the Prophet Muhammad “It (sacrificing an animal for God) is the sunnah from your Ancestor Ibrahim” (Ibn Majah, “Adāhi”, 3) can be shown as an example that sacrificing an animal for god is applicable to Muslims as well. As a matter of fact, this hadith attests that sacrificing an animal for god is applicable to Muslims, as it is in the religion of the Prophet Ibrahim. 4. The provisions from earlier divine religions, which have no evidence whether they were revoked or remaimed in force for Muslims. The canonists cannot find any evidence for the provisions with regards to the alternative utilization of something between the partners to be recognized as applicable for Muslims within the scope of the following verses: “Here is a she-camel: she has a right of watering, and ye have a right of watering, (severally) on a day appointed” (al-Shu‘ara 26/155) and “And tell them that the water is to be divided between them: Each one's right to drink being brought forward (by suitable turns)” (al-Qamar 54/28). Similarly, there is no evidence that the provisions concerning the retailation, as prescribed in Torah, whether they remained in force or were revoked, as it can be seen in the verse “We ordained therein for them: "Life for life, eye for eye, nose or nose, ear for ear, tooth for tooth, and wounds equal for equal” (al-Ma’ida 5/45). (shrink)

ZusammenfassungMenschen mit türkischem Migrationshintergrund zählen zu einer der größten Bevölkerungsgruppen mit Migrationshintergrund in Deutschland. Im Vergleich zu Menschen ohne Migrationshintergrund leiden sie im Durchschnitt häufiger an einigen chronischen Erkrankungen, was teilweise auf ihren durchschnittlich niedrigeren sozioökonomischen Status zurückzuführen ist. Im Gesundheitssystem begegnen sie zudem unterschiedlichen Zugangs- und Wirksamkeitsbarrieren, da ihre Bedarfe und Erwartungen von Versorgungseinrichtungen oft nicht ausreichend berücksichtigt werden. Eine solche nicht nutzerorientierte Versorgung chronisch kranker Menschen kann der erfolgreichen Behandlung bzw. Krankheitsbewältigung im Weg stehen. Die Berücksichtigung von subjektiven (...) Krankheitsvorstellungen ist notwendiger Bestandteil einer nutzerorientierten Gesundheitsversorgung. Sie muss dabei sowohl die Sensibilisierung des Personals für die Krankheitsvorstellungen seiner Patientinnen und Patienten, als auch die gezielte Förderung von Krankheitsvorstellungen auf Seiten von Patientinnen und Patienten umfassen, die sich positiv auf die Krankheitsbewältigung auswirken. Gleichzeitig müssen Patientinnen und Patienten befähigt werden, sich kritisch mit eigenen Krankheitsvorstellungen auseinanderzusetzen, wenn diese eine erfolgreiche Krankheitsbewältigung behindern. Als Strategien kommen hierfür zum Beispiel Interventionen wie Storytelling in Frage, die auf dem Austausch von Wissen und Erfahrungen basieren. (shrink)

In this paper an Artificial Neural Network (ANN) model, for predicting the category of a tumor was developed and tested. Taking patients’ tests, a number of information gained that influence the classification of the tumor. Such information as age, sex, histologic-type, degree-of-diffe, status of bone, bone-marrow, lung, pleura, peritoneum, liver, brain, skin, neck, supraclavicular, axillar, mediastinum, and abdominal. They were used as input variables for the ANN model. A model based on the Multilayer Perceptron Topology was established and trained using (...) data set which its title is “primary tumor” and was obtained from the University Medical Centre, Institute of Oncology, Ljubljana, Yugoslavia Test data evaluation shows that the ANN model is able to correctly predict the tumor category with 76.67 % accuracy. (shrink)

This book is the culmination of over twenty years of work toward a pedagogical theory that promotes experiential learning of model-laden theory and inquiry in science.

In this paper, Taylor series is used to solve neutrosophic multi-objective programming problem (NMOPP). In the proposed approach, the truth membership, Indeterminacy membership, falsity membership functions associated with each objective of multi-objective programming problems are transformed into a single objective linear programming problem by using a first order Taylor polynomial series. Finally, to illustrate the efficiency of the proposed method, a numerical experiment for supplier selection is given as an application of Taylor series method for solving neutrosophic multi-objective programming problem (...) at end of this paper. (shrink)

Causal finitism, the view that the causal history of any event must be finite, has garnered much philosophical interest recently—especially because of its applicability to the Kalām cosmological argument. The most prominent argument for causal finitism is the Grim Reaper argument, which attempts to show that, if infinite causal histories are possible, then other paradoxical states of affairs must also be possible. However, this style of argument has been criticized on the grounds of (i) relying on controversial modal principles, and (...) (ii) providing a false diagnosis of the paradoxes involved. In this paper, I develop a new kind of Grim Reaper argument immune to these criticisms. I show that, by using insights from the literature on time travel, causal finitists should instead argue that infinite causal histories are problematically inexplicable, as they entail the possibility of unexplained foiling mechanisms. The fruits of this paper are that (i) a novel supporting argument for the Kalām is developed, and (ii) along the way of building this argument, it is shown that the literatures on time travel and causal finitism are deeply and intimately connected. (shrink)

O artigo explora as fontes históricas da lenda O riso de Demócrito e o pranto de Heráclito, com destaque para a antiguidade greco-romana e para a modernidade renascentista. É realizado um estudo genealógico da referida lenda, seguido da análise de três obras: as Cartas do Pseudo-Hipócrates (c. século I d.C.) e os discursos oratórios de Antônio Vieira (Le lacrime d'Eraclito) e de Girolamo Cattaneo (Il riso di Democrito) (1674). Diante da tirania da felicidade que se impõe nas sociedades contemporâneas, o (...) resgate desse construto cultural milenar serve como locus de reflexão sobre prudencialidade ética e condição humana. (shrink)

The Successive Addition Argument (SAA) is one of the key arguments espoused by William Lane Craig for the thesis that the universe began to exist. Recently, Malpass, Mind, 131(523), 786–804 (2021) has developed a challenge to the SAA by way of constructing a counterexample that originates in the work of Fred Dretske. In this paper, I show that the Malpass-Dretske counterexample is in fact no counterexample to the argument. Utilizing a distinction between properties of members and properties of collections, I (...) argue that Malpass’ counterexample has no bearing on the soundness of the SAA. I also develop a novel parity argument against Malpass’ argument that I demonstrate can only be resolved by way of the aforementioned analysis. (shrink)

A leading scholar of humanitarian intervention, Brown (2002) refers to British internal politics to satisfy the influential church and other non-conformist libertarian community leaders, and above all ?undermining Britain's competitors, such as Spain and Portugal, who were still reliant on slave labour to power their economies, as the principal motivation for calls to end the slave trade than any genuine humanitarian concerns of racial equality or global justice?. Drawing on an empirical exploration, this article seeks to draw a parallel between (...) this politics of humanitarian intervention which characterised the abolition movement, albeit rarely recognised in the academic literature, and the British intervention to end the almost 11 year civil war in Sierra Leone. The article concludes with a discussion on the implications of this politics of humanitarian intervention in the reconstruction of post-conflict Sierra Leone. (shrink)

One of William Lane Craig's key arguments for the finitude of the past is the Successive Addition Argument (SAA). Malpass (2021) has recently developed a novel challenge to the SAA, utilising a thought experiment from the work of Fred Dretske, which is meant to show that it is possible to count to infinity, to argue that there is a counterexample to the SAA's second premise. In this paper, I contend that the Malpass‐Dretske counterexample should not worry advocates of the SAA. (...) First, I argue that one objection Malpass considers—the Potential Infinite Objection—reveals an interesting fact: the SAA's second premise is unnecessarily strong and can be weakened whilst still yielding the same conclusion. Second, I show how another one of the objections considered by Malpass—the Accumulation Objection—is successful, provided some clarification to the SAA's premises. The upshot of both analyses is that we generate two ‘new’ Successive Addition arguments that not only move the dialectic forward, but shed light on deeper assumptions and motivating intuitions concerning the Kalām. (shrink)

Research about the role of religion in entrepreneurship and more broadly management is sparse. In this conceptual article, we complement existing entrepreneurship theory by examining entrepreneurship from an Islamic perspective. EIP is based on three interconnected pillars: the entrepreneurial, socio-economic/ethical, and religio-spiritual. We outline how Islam shapes entrepreneurship at the micro-, meso-, and macro-level, indicate how Islam may be considered an entrepreneurial religion in the sense that it enables and encourages entrepreneurial activity, review research streams interlinking Islam with entrepreneurship and (...) management and outline promising research approaches. (shrink)

The purpose of this paper is to determine whether there is a relationship between a person's degree of religiousness and corporate social responsibility orientation. A total of 411 managers and 506 students from seven universities were surveyed. The statistical analysis showed that religiousness does influence students' orientation toward the economic, ethical, and philanthropic responsibilities of business. It does not, however, have a significant impact upon the managers' attitudes. When the "low religiousness" students and managers were compared, differences were found with (...) respect to the economic, ethical, and philanthropic components of corporate social responsibility. Similar results were obtained when the "high religiousness" students and managers were compared. The implications of these findings are discussed. (shrink)

In the study of _Lawāmiʿ al-Naẓar_, Ibrahim Safri presents a history of rational sciences in the Maghribī tradition in the seventeenth and eighteenth century. He also presents a critical edition of the work, which can be considered as an introduction to post-Avicennian studies in North Africa.

ABSTRACT An ethical analysis of Jordan's Clinical Research Law, which became effective in 2001, was performed. Accordingly, this paper discusses the major components, key strengths and weaknesses of this law. As an initial effort, the Law addresses important aspects of research ethics and, hence, should serve as an example for other Arab Countries in the Middle East. Unique aspects of the Law include the requirement that those conducting any study have insurance that can compensate for research injuries and a system (...) of fines and punishments for noncompliance with the Law. There are, however, some key items missing in the Jordanian Law. For example, the Law does not mention the requirement of a favourable assessment of risks and benefits, the fair selection of subjects, or articles regarding the protection of the rights and welfare of children and other vulnerable subjects participating in research. The paper concludes with the suggestion that new amendments should be considered for future revisions of the Clinical Research Law in Jordan. (shrink)

It is a common intuition in scientific practice that positive instances confirm. This confirmation, at least based purely on syntactic considerations, is what Nelson Goodman’s ‘Grue Problem’, and more generally the ‘New Riddle’ of Induction, attempt to defeat. One treatment of the Grue Problem has been made along Bayesian lines, wherein the riddle reduces to a question of probability assignments. In this paper, I consider this so-called Bayesian Grue Problem and evaluate how one might proffer a solution to this problem (...) utilizing what I call a phenomenological approach. I argue that this approach to the problem can be successful on the Bayesian framework. (shrink)

Zihnî temsillerin onto-epistemolojik statüsü İbn Sînâ sonrası felsefenin en tartışmalı problemleri arasında görülebilir. Problemin kökenleri bir yandan İbn Sînâ’nın farklı varlık düzlemleri arasında yüklemsel birlik elde etme teşebbüsünde, diğer yandan Fahreddin er-Râzî’nin zihnî varlık ve zihnî misallerin tümelliği eleştirisinde bulunur. Fahreddin er-Râzî’nin eleştirileri İbn Sînâ’nın önde gelen takipçilerini, İbn Sînâ’nın mahiyetlerin farklı varlık seviyelerinde korunumu ilkesini ve onun bilgiyi doğanın gayrimaddi temsili olarak tanımlamasını yeniden düşünmeye sevk etmiştir. Fahreddin er-Râzî’nin eleştirilerine karşı Nasîrüddin et-Tûsî mahiyetlerin ontolojik kapsamını daraltmış ve tümel yüklemlemeyi (...) yeniden tanımlamıştır. Kutbüddin er-Râzî’nin tartışmaya dâhil olması daraltma çabalarını daha ileri bir seviyeye taşımıştır. Tûsî’nin mahiyetlere sadece epistemolojik bir rol vererek onların ontolojik kapsamında yaptığı daraltmaya ilaveten Kutbüddin er- Râzî mahiyetlerin epistemolojik kapsamında da daraltmaya gitmiş ve İbn Sînâ’nın aklî suretlerini, hiçbir şekilde tümel olması mümkün olmayan, tikel bir zihindeki tikel suretler olarak değerlendirmiştir. Ayrıca Tûsî’yle birlikte, kendinde mahiyetlerin hariçteki fertler arasında müşterek varlığını reddeden Kutbüddin er-Râzî, bu iki adımdan yola çıkarak mutabakat ve tümellik tasavvurlarını yeniden tanımlamış, İbn Sînâ’nın hilomorfik cevher teorisi için mereolojik olmayan bir yorum geliştirmiştir. Bu makale İbn Sînâcı felsefede on üçüncü yüzyıldan itibaren ortaya çıkan bu adımları, İbn Sînâ’ya özgü gerçekçiliğin dönüşümü olarak okumakta ve bu dönüşüme giderek artan zihinselci bir eğilimin eşlik ettiğini öne sürmektedir. (shrink)

This paper is an evaluation and expansion of William Hasker’s transcendental argument against determinism. Hasker’s argument attempts to show that determinism is logically incompatible with rationality and justified belief. Hasker claims this argument to be conclusive given two independent qualifications: first that the argument only applies to a specific form of determinism, and second that the argument rests on a specific conception of rationality. My aim in this paper will be to modify and expand Hasker’s argument such that it (1) (...) applies to the more general deterministic thesis (as defined below), and (2), rests on a modified epistemic conception of rationally unaffirmable beliefs. I will attempt to do (2) by modeling Hasker’s argument after one of Alvin Plantinga’s epistemological arguments against naturalism, and hope to show that such an argumentative model is superior for the conclusion Hasker wishes to bring out. I will begin by explicating Hasker’s argument, and then I will move to the modification and expansion of the argument. (shrink)

This article, using methods from corpus linguistics and critical discourse analysis, reports the findings of a research project that aimed to explore the representations of Syrian asylum seekers in the Turkish press from March 2011, when the first Syrians arrived in Turkey, to December 2015, when the project ended. Using a corpus of 2321 texts collected from five Turkish daily newspapers, concordances of the words Syrian, refugee and asylum seeker were examined and grouped along patterns through which discourses on and (...) around Syrian asylum seekers were uncovered. We found differing discourses that framed asylum seekers as ‘our brothers’, ‘victims’, ‘needy people’ and/or ‘threat’, ‘criminals’ and so on. Newspapers maintained one or a combination of these discourses to construct their own reality about the refugee crisis in Turkey. The analysis also reveals that Turkish newspapers use pertinent terms interchangeably, leading to an ambiguity which reflects the political as well as daily usage of the terms. (shrink)