Bulgaria brought its assimilation policies against the Turkish minority up to an extreme level in the winter of 1984-1985. Weightlifter Naim Süleymanoğlu's asylum in Turkey in 1986 further strained the relations between Bulgaria and Turkey. The Turkish Radio and Television Corporation (TRT) began broadcasting the TV series Yeniden Doğmak in 1987, which is about Bulgaria's assimilation policies. Bringing to the fore the story of a broken family who immigrated to Turkey by leaving their daughters behind, the series stimulated the nationalist (...) feelings among the Turkish people, which caused a diplomatic crisis between the two countries. As a result of the negotiations with Bulgaria, the series was cancelled in exchange for the release of Aysel Özgür, who is an inspiration to the story. The emotional atmosphere created through the TV series Yeniden Doğmak enabled the assimilation policies of Bulgaria against the Turkish minority to be discussed on both national and international scale. This project realized by using the power of television and drama is actually a political activity that manipulates the emotions of the masses. The Prime Minister of the time, Turgut Özal tried to maintain his power with the politics of affect throughout his political career just like his contemporaries Ronald Reagan and Margaret Thatcher. The aim of this study is to examine Özal's policy of affect regarding the Turkish minority in Bulgaria in the axis of the TV series Yeniden Doğmak. In the study carried out from a qualitative perspective, the narrative analysis of the series was realized. In this framework; the arguments of Brian Massumi, who emphasized the affective media power and the fact that affect plays a much more important role than ideology, are the starting point of view. (shrink)

Eserlerin mukaddimeleri, müelliflerin konuya hâkimiyetini gösterdikleri ve adeta ilmî yeterliliklerini okuyucuya sundukları bölümler olmuştur. Bazı tefsir mukaddimelerinde de bunu görmek mümkündür. Kur’ân ilimleri ve tefsir metodolojisi hakkında önemli bilgiler veren ve çalışmamıza konu olan Tabersî, Âlûsî ve Sıddîk Hân da eserlerinin mukaddimelerinde Kur’ân ilimlerinin bir kısmınasathi yorumlar getirirken, bir kısmına ise teferruatlı bir şekilde yer vermektedirler. Örneğin Tabersî i’caz konusunu, Âlûsî i’câzla birlikte yedi harf meselesini detaylı bir şekilde ele alırken, Sıddîk Hân Kur’ân ilimleri konularına daha kısa bir şekilde değinmektedir. (...) Müfessirlerimiz mukaddimelerinde genel olarak metodoloji konusuna daha detaylı bir şekilde değinerek takip edecekleri yöntem hakkında bilgi vermektedirler. Tefsir metodolojisi konusunda benzer kaidelerlekonuyu ele alan müfessirlerimiz, bazen de kendilerine özgü yöntemlerikullandıkları müşahede edilmektedir. Bu bağlamda Tabersî Şîa mezhebinin görüşlerini önemsemekte, imamlardan nakledilen rivayetleri Peygamber’den nakledilen rivayetle eşit tutarak mezhebî taassupla konuya yaklaşmakta; Âlûsî tasavvuf ehli tarafından yapılan yorumları önemsemekle birlikte konuya temkinli yaklaşarak, yapılan batınî yorumun ayetin zahirine uygun olması gerektiğini söylemektedir. Diğer iki müfessirden daha fazla tefsir metodolojisine değinen Sıddîk Hân ise mezhep taassubundan uzak durulması gerektiğini söyleyerek birçok tefsir yöntemini eleştirmekte ve bu yaklaşımları tefsir olarak değerlendirmemektedir. Tefsir metodolojisinde naklin önemine değinen müfessirlerimizden Tabersî doğru bir tefsir için sahih naklin gerekli olduğuna, Sıddîk Hân ise tefsirin sadece sahih nakille bilineceğini söyleyerek, bunun dışındaki yorumları te’vil olarak değerlendirmekte böylece tefsir ve te’vil arasındaki farka değinmektedir. (shrink)

a new era of public protest began in 1999 with the Seattle World Trade Organization (WTO) demonstrations, and continued through the 2011 Occupy Wall Street protests and the 2013 Gezi Park insurrection in Istanbul. This new era of demonstrations differed from movements that had come before in the understanding of politics employed by the protesters, reconstructing popular imaginations about the future, bringing about a reconsideration of politics, its domain, and time itself. This article investigates the Occupy Gezi movement that began (...) in Gezi Park and led to the occupation of Istanbul’s Taksim Square. I examine the events through Hannah Arendt’s analysis of the Hungarian Revolution. Arendt’s five criteria for evaluating the status of the Hungarian Revolution as a “true event” help shed light on the politics of Occupy Gezi (Arendt, “Totalitarian Imperialism” 5). In spite of the two movements’ similarly unprecedented, spontaneous, non-ideological, and un-hierarchical characters, the Gezi Park protests differed from the Hungarian Revolution in important ways. This is particularly true of the reaction of the protesters to the violence to which they were exposed. In refusing to react in kind to the state’s violence, the Gezi Park protesters created a new public domain for confronting the state. It is possible to consider this movement to have been an anti-violent rather than a non- or counter-violent resistance. Important political conclusions follow from this distinction. (shrink)

The replicator dynamics and Moran process are the main deterministic and stochastic models of evolutionary game theory. The models are connected by a mean-field relationship—the former describes the expected behavior of the latter. However, there are conditions under which their predictions diverge. I demonstrate that the divergence between their predictions is a function of standard techniques used in their analysis and of differences in the idealizations involved in each. My analysis reveals problems for stochastic stability analysis in a broad class (...) of games, demonstrates a novel domain of agreement between the dynamics, and indicates a broader moral for evolutionary modeling. (shrink)

Bu çalışmanın amacı, BİST 100(Getiri) ve alt endekslerinde 30.06.2000-29.12.2017 dönemlerinde etkin piyasa hipotezinin geçerli olup olmadığını araştırmaktır. Bu amaçla zayıf formda piyasanın etkinliği birim kök testleri yardımıyla incelenmiştir. Bu aşamada geleneksel doğrusal birim kök testlerinden ve trigonometrik terimler yardımıyla yumuşak geçişlere izin veren Kwiatkowski-Phillips-Schmidt-Shin (KPSS) testinin Fourier uyarlamasından yararlanılmıştır. Elde edilen bulgulara göre, incelenen dönemde serilerin birim köklü olduğu saptanmıştır. Bu da ele alınan piyasalarda zayıf formda etkin piyasa hipotezinin geçerli olduğu anlamına gelmektedir.

: This paper deals with the subject of mushākala, ta'rīz, kināya and ijāz in terms of language andthe using of Qur’ān's verb and noun forms, human genre and adjective nouns in terms of style and someother related problems. The punishment or retribution from Allāh (Makr) as mushākala form, whichsometimes occurs at the level of a gradual diminution or collapse, is a punishment that gradually destroysthe sinner without his realizing it. However, it is possible to say that there is another dimension (...) inMüshākala, destiny, and the formula of the working mechanism of destiny. According to this formula, it isunderstood that whatever behavior a person exhibits, Allah responds with a similar behavior. Based onthis dimension of destiny, it is understood that in one aspect (with the exception of Allah's will), mandetermines his own destiny relatively, and that his destiny is shaped as a result of his own actions. Some(Ta’rīd) verses and expressions with indirect narrative content were misinterpreted by some peoplebecause they implied something too deep to understand by human beings and had a profundity ofmeanings as well as secret wisdom. The fact is that about the 6th verse of the chapter of al-Mâida: "O youwho have believed, when you rise to (perform) prayer, wash your faces and your fore arms to the elbowsand your heads too." Shiites misunderstand Ibn Abbas's statement pointed out as "I can find nothing butwiping the feet in Allah's book, but they did not accept anything but washing", and their anointing of theirfeet is due to such a misunderstanding. In the Qur’ān, indirect expression is used in places that mentionabout the adab of maram (private) affairs in marital relationships; and that which should not be saidopenly. With such a form of expression, the Qur’ān is descended upon human beings from Allah to beexpressed in indirect expressions in situations where it is not welcome to express clearly. In the same way,it can be said that when the Qur’ān mentions a negative situation, it refers to it with closed expressions,and It can also be said that it uses Kinâya as a politeness and courtesy style. However, in any case, thecustomary usage should not be ignored while giving meaning to the verse expressions with allusions. Inexpressions of the Qur’ān, ijāz is used extensively; It is possible to say that a large part of the ijāz is theeliminate of words in expressions. For this reason it should not be overlooked that in some verses thatare not understood, some part of it may be deleted for ijāz. In terms of the style of the Qur’ān in thearticle, there are important points in terms of rhetoric in the use of verb and noun form, which is one ofthe topics discussed. (shrink)

: This paper deals with the subject of mushākala, ta'rīz, kināya and ijāz in terms of language and the using of Qur’ān's verb and noun forms, human genre and adjective nouns in terms of style and some other related problems. The punishment or retribution from Allāh as mushākala form, which sometimes occurs at the level of a gradual diminution or collapse, is a punishment that gradually destroys the sinner without his realizing it. However, it is possible to say that there (...) is another dimension in Müshākala, destiny, and the formula of the working mechanism of destiny. According to this formula, it is understood that whatever behavior a person exhibits, Allah responds with a similar behavior. Based on this dimension of destiny, it is understood that in one aspect, man determines his own destiny relatively, and that his destiny is shaped as a result of his own actions. Some verses and expressions with indirect narrative content were misinterpreted by some people because they implied something too deep to understand by human beings and had a profundity of meanings as well as secret wisdom. The fact is that about the 6th verse of the chapter of al-Mâida: "O you who have believed, when you rise to prayer, wash your faces and your fore arms to the elbows and your heads too." Shiites misunderstand Ibn Abbas's statement pointed out as "I can find nothing but wiping the feet in Allah's book, but they did not accept anything but washing", and their anointing of their feet is due to such a misunderstanding. In the Qur’ān, indirect expression is used in places that mention about the adab of maram affairs in marital relationships; and that which should not be said openly. With such a form of expression, the Qur’ān is descended upon human beings from Allah to be expressed in indirect expressions in situations where it is not welcome to express clearly. In the same way, it can be said that when the Qur’ān mentions a negative situation, it refers to it with closed expressions, and It can also be said that it uses Kinâya as a politeness and courtesy style. However, in any case, the customary usage should not be ignored while giving meaning to the verse expressions with allusions. In expressions of the Qur’ān, ijāz is used extensively; It is possible to say that a large part of the ijāz is the eliminate of words in expressions. For this reason it should not be overlooked that in some verses that are not understood, some part of it may be deleted for ijāz. In terms of the style of the Qur’ān in the article, there are important points in terms of rhetoric in the use of verb and noun form, which is one of the topics discussed. (shrink)

According to Max Weber, the “fate of our times” is characterized by a “disenchantment of the world.” The scientific ambition of rationalization and intellectualization, as well as the attempt to master nature through technology, will greatly limit experiences of and openness for the transcendent, i.e. that which is beyond our control. Insofar as transcendence is a central aspect of virtually every religion and all religious experiences, the development of science and technology will, according to the Weberian assertion, also limit the (...) scope of religion. In this paper, we will reflect on the relations between technology and transcendence from the perspective of technological mediation theory. We will show that the fact that we are able to technologically intervene in the world and ourselves does not imply that we can completely control the rules of life. Technological interference in nature is only possible if the structures and laws that enable us to do that are recognized and to a certain extent obeyed, which indicates that technological power cannot exist without accepting a transcendent order in which one operates. Rather than excluding transcendence, technology mediates our relation to it. (shrink)

The author of this paper starts by sketching a general framework for Peirce's ethical theory: first, he discusses very briefly Peirce's phenomenological categories; then, he outlines some implications of these categories for Peirce's concept of personal identity. In the rest of the paper he discusses successively within this framework Peirce's views on the status of ethics, ideals, concrete reasonableness, evolutionary love, and the relation between the individual and the cosmos. He then argues that these notions, taken together, culminate in a (...) non-subjective ethical theory that indicates what is a good life. The central argument that he develops is that we, according to Peirce, can only become authentic persons through a process of giving a general form to our interactions with our social and natural environment, i.e., a form that is constituted by virtue of the belief in and embodiment of common ideals, which are no less real than concrete, physical events. (shrink)

Aristo mantığı-Arap grameri ilişkisine dair tartışmalar erken dönem dilcileri arasında yaşandığı gibi modern dönem dilbilimcileri tarafından da sürdürülmüştür. Bu tartışmalar mantık ve nahiv ilimlerinin amaç ve işlevleri etrafında şekillenebildiği gibi mantığın nahvin doğuşunda ve gelişmesinde etkili olup olmadığı konusuna da yoğunlaşmıştır. Sözü edilen etkiye dair tartışmalar nahiv ilminin özgünlüğü kavramını gündeme getirmiştir. Bu çalışma Aristo mantığının Arap gramerinin doğuşu üzerinde etkili olup olmadığı etrafında şekillenen tartışmaya ilişkin üç yazıyı ele almaktadır. Üç ayrı görüşü temsil eden bu üç yazı sözü edilen (...) etkinin varlığı, varsa metot ve içerik bakımlarından ne düzeyde gerçekleştiği gibi hususları incelemektedir. Çalışmada konunun tarihsel bağlamına ilişkin olarak Süryânî gramercilerin yaptıkları çalışmalar, mantık külliyatından Arapçaya yapılan ilk çeviriler, Sîbeveyhi’nin hocalarının günümüze ulaşmayan eserleri ve İskenderiye-Bergama gramer okulları gibi hususlara dair bilgiler verildikten sonra söz konusu üç yazıdaki değerlendirmeler, müelliflerin diğer eserleri de göz önüne alınarak temel nahiv eserlerine, Aristo’nun mantık kitaplarına ve gerek klasik gerek modern dönemde yapılmış bazı Aristo çevirilerine müracaat edilmek suretiyle ele alınacaktır. (shrink)

This article focuses on the relationship between morality and law through the debate between William Whewell (1794-1866) and John Stuart Mill (1806-1873), two important moral philosophers of 19th century Britain. Whewell belongs to a tradition maintaining that the basic moral principles can be known intuitively through an inherent faculty such as moral sense or conscience. In the meantime, Whewell argues that the process of knowing these basic principles intuitively is not an irrational process and that the reason is active throughout (...) the whole process of knowing. In this context, the reason is the most basic concept of Whewell's system. In Whewell's system, the will of God is the highest/ultimate good. Relatedly, action in accordance with the will of God is morally right action. On the other hand, utilitarianism, to which Mill belongs, is a moral theory that determines the greatest happiness of the highest number of people as the criterion for morally right action. This theory does not include any metaphysical and theological elements, which argues that morality should be based on experience and introspection. Utilitarianism rejects the claim that there are basic moral principles that can be intuitively known. This approach of utilitarianism makes these two theories natural opponents of each other. One of the topics of the Whewell-Mill debate is the juncture of morality and law. In this context, Whewell's views on the moral-law relationship, Mill's criticism of Whewell on this issue and Whewell's responses to Mill constitute the subject of the article. The main purpose of this study, in which the comparative method is adopted, is to gain new perspectives on the relationship between morality and law. When we focus on the Whewell-Mill debate, we see that Whewell deals with the moral-law relationship on the basis of the concept of right, while Mill deals with the concept of justice. According to Whewell, it is impossible to talk about morality unless there are rights determined by law. In this regard, justice basically means compliance with the law. Like Whewell, Mill accepts that justice is not static but dynamic, and argues that only the utility can determine what just is. Mill objects to Whewell's views on three main criticial points. These are; according to Mill, Whewell first makes law the basis of morality by claiming that it is not possible to talk about morality where there are no laws. Whewell, objecting to this criticism of Mill, states that he does not make law the basis of morality; he says that he needs law to put moral principles into the practice. The second criticism of Mill is that Whewell makes laws the criterion of moral righteousness, which narrows morality down to rights and therefore to law compliance. Whewell objects to Mill, saying that moral rightness is much broader concept than legal rightness. For him, obedience to the law is only part of moral righteousness. Mill’s last criticism is that Whewell made obedience to the law a moral duty, even if it is not just. In Whewell's system, obedience to laws confirming slavery is made a moral duty. Whewell, on the other hand, admits that laws may be immoral from time to time, but states that obedience to these laws is more reasonable than disobeying them; because the problems that will arise from non-compliance with the laws are much greater. What needs to be done is to make sure that more just laws are legislated. However, according to Whewell, legislation is the duty of the jurist, not the moralist. These criticisms made by Mill against Whewell are actually criticisms that is related Mill's own system. Mill neither himself can give satisfactory answers to these criticisms. In conclusion, in the polemic between Whewell and Mill, it is possible to find other different answers of both thinkers regarding the relationship between morality and law. However, it cannot be said that these answers completely solved the problems stated above. (shrink)

In recent days, it has been observed that the number of discussions on the phenomenon of nationalism and religion has increased all over the world, both in the national and international arena. This situation arises from the urge to reactivate the consciousness of being a nation in the memories of societies. The same is true for the Russian Federation. Looking at their historical traditions, autocracy, nationalism and Orthodoxy in the Russian land are inseparable parts of a whole. Christianity, which is (...) one of the most prominent components of the Russian land, constitutes the subject of our research. Our study is based on the assumption that Russian governments and people do not always approach the concept of religion in the same way. In order to clarify this situation, the religious policies and their reflections on the society in the Russian lands were examined from the acceptance of Orthodoxy until the XXIst century. The wide time span created limitations in detailing the developments. On the other hand, it contributed to illuminating the events on the basis of a holistic view and cause-effect connection. While conducting the research, the principles of the holistic approach, historical, descriptive and comparative methods were used. (shrink)

The judgeship is one of the oldest professions in history. In the Hebrews, which is a divinely based legal system, judgeship arised and practiced both by the Torah and later by the contributions of jurists. In the Torah, which is the main source of Hebrew law, it is mentioned that the other prophets and Moses were authorized both as rulers and judges. Moreover, judges are ordered to make fair judgments on the basis of protecting the weak and prohibited of bribery. (...) We see that there are similar or even the same provisions in Islamic law. In Islamic law, it is seen that both the previous prophets and the last prophet Muhammad have the powers as prophet, ruler and judge. Moreover, in the Qur'an, judges are ordered to make judgments fairly, avoid bribery and without favoring any litigants. In this study, the rules of ancient Hebrew law and the Islamic law will be compared. Since the subject is limited to judges and courts, first the status and appointment of judges will be explained, then the courts and the trial procedure will be compared, and afterwards the responsibilities of judges and the qualifications required to be appointed as a judge will be discussed. In this respect, the rules in Hebrew law will be compared with Islamic law only in the light of the information given, and the more detailed rules in Islamic law will not be cited because they don’t have equivalents in Hebrew law. (shrink)

Futures contracts in agricultural commodities are an agreement to buy or sell a predetermined amount of agricultural commodities (such as wheat, corn, cotton, soybeans, live pork, live cattle, cocoa, etc.) at a specific price depending on the price on a specific date in the future. Futures contracts in agricultural commodities are carried out under “commodity futures contracts” on the futures exchange. These contracts are executed in two ways in terms of the delivery of the contract subject; physical delivery and cash (...) settlement. In the physical delivery, the underlying asset is physically received at the end of maturity. In our country, physical delivery method is used in futures contracts made on commodities. In the second contract method that results in cash settlement, there is no physical delivery of the underlying asset at the end of maturity. The transaction takes place over the settlement price at the end of maturity. Futures contracts in agricultural commodities can be analyzed in two categories in terms of Islamic law. First, within the scope of sales where both the goods and the price are on credit; the second is a combined contract that includes a promise to sell and a contract of sale when due. It is more convenient to analyze in the former because the agricultural commodities in the warehouse are kept ready to be delivered when due and the commodities price is also delivered on time. In this category, it resembles the sale of a credit on credit, which is prohibited in Islamic law. We can see that there are five parties within the exchange organization regarding the futures contracts in agricultural commodities; futures and options exchange, clearing house, brokerage houses, market participants, supervisory institutions. When the transactions of the related parties are examined in terms of legal capacity and power of representation; it is observed that brokerage houses transacting on behalf of sellers and customers operate by proxy. On the other hand, the Exchange, the Clearinghouse (Takasbank) and the custody warehouse within the scope of the exchange system; carries out transactions on behalf of the parties both as a proxy and a guarantor. Therefore, this futures transaction has the nature of containing more than one contract. When analyzed in terms of the establishment of the contract; if there are agricultural commodities that are considered as legitimate property of the Islamic law (mütekavvim), there is no objection regarding the parties and the offer-acceptance. In addition the delivery time of the commodity subject to the contract must be equal to the amount sold and the amount in the warehouse, which is guaranteed to be in the warehouse. In terms of invalid condition, one-sided benefit causing conflict for the parties contains something prohibited by the legal order. It is seen that it does not contain conditions contrary to the content of the contract and established practices. However, except for the condition that the collateral is retained with interest income in direct proportion to the period of stay in the Clearinghouse (Takasbank), in order to obtain the highest return. In terms of enforcement conditions, after the approval of the buyer and seller, transactions are carried out within the exchange system without asking for the right and approval of another person. Therefore, this contract can be considered as a running contract. In terms of the bindingness of this contract; at first glance, it can be seen as a mutual promise and non-obligatory promise based on the fact that the commodity and its price are not cash. But when the subject is examined in depth, it turns out to be a different situation. Because both parties are under mutual obligation by paying the guarantee stipulated by the Exchange, one party is obliged to deliver the commodity on time and the other party to deliver the price. In addition, the contract does not allow the parties to imagine the right. So, this contract can be considered as an obligatory contract. However, based on the current functioning futures contracts in agricultural commodities as a whole, it is considered unappropriate to Islamic law. In this study, first, the nature of futures contracts in agricultural commodities that are not deemed suitable for Islamic law in its current form are determined. Then, an analysis from the point of view of Islamic law was made and some offers were made for a model that was reconfigurated according to Islamic law. (shrink)

"(...) Felsefeye ilişkin Arapça ve Fransızca bazı eserleri mütalaa ettiğim sırada felsefi terimlerin bu iki dilde tesadüf ettiğim karşılıklarını bir mecmuaya kaydetmiştim. Bunların perişan bir halde kalmasına ve sarfettiğim emeğin bu şekilde heder olmasına gönlüm razı olmadı. Gerçekten de bu konuda sarfedilen mesai öyle pek kolay feda edilecek bir şey değildi. Çünkü bu işe en evvel, felsefeyi İbn Bâcce'nin en seçkin öğrencilerinden tahsil etmiş olan meşhur Musevi hakîm Ebû İmrân Musa bin Meymun'un Delâletü'l-Hâirîn başlıklı eserinden başlamış idim. Bu kitap (...) İbrani harfleriyle, Arap dili üzere yazılmış olduğundan felsefeye ait fasıllarının Fransızca tercümesiyle tatbikinde pek ziyade güçlük çekmiş idim. Bu eser Avrupaca Guide des Égarés başlığıyla tanınıp, mütekellimlerin mezhebi hakkında en önemli bilgi kaynağı sayılmıştır. Bunu müteakiben, bir taraftan Aristoteles'in bazı eserlerini ve diğer taraftan İbn Rüşd'ün bunlardan iktibâsen yazdığı Telhîsât'ı, Kütübhâne-i Hidivî'den istinsâh ettirerek mütalaa ettim. Sonra da Şehristânî'nin Kitâbü'l-Milel ve'n-Nihal'i, Zevzenî'nin Muhtasar Târîh-i Hukemâ'sı, Fârâbî ile İbn Sînâ'nın bazı eserleri, Ebû Abdullâh el-Kâtib'in Mefâtîhu'l-Ulûm'u, İbnu'n-Nedîm Bağdâdî'nin Kitâbü'l-Fihrist'i gibi Avrupa'da basılmış birtakım nadir kitapları ve diğer birçok mantık kitaplarını gözden geçirerek, bunlardan her ne buldumsa aldım. Bu şekilde cem ettiğim kelimeler ve tabirler büyücek bir mecmua teşkil etmiş ise de bunlar mantık ve eski felsefeye ait olduğundan yeni terimlerin de karşılıklarını bulmak lazım geldi. Bu noksanı da âcizâne kütüphanemde mevcut lûgat kitaplarından Fransız ve İngiliz ve Arap ve Fars dillerine ait olan kamuslara müracaat ederek ve bunlarla maksadın temini mümkün olamadığı halde kelimelerin etimolojik anlamlarına nazaran birer tabir bulmak suretiyle mümkün mertebe ikmal etmek üzere bu Lûgatçe'nin tertip ve tanzimine başladım. Ve Bulletin de la Société Française de Philosophie başlığıyla yayınlanmakta olan süreli yayının bazı numaralarında, 1904 senesinden beri yer almış ve bu kere son bulmuş ise de henüz ayrıca kitap şeklinde toplanmamış olan Yeni Felsefe Lûgatçesi'ni başlıca kaynak kabul ederek, buna dâhil edilmiş olan yeni terimlerin hemen hepsini aldım. E. Goblot'nun Felsefe Lûgatçesi'yle diğer lûgatçelerde mananın açıklık kazanmasına hizmet ediyor gördüğüm özet bilgileri de ait oldukları kelimelere ilave ettim. Kısacası bu naçiz eser, diğer lûgatlerin hiçbirine henüz geçmemiş olan yeni felsefe terimlerinden başka felsefeyle ilgili olan tıp bilimine ve sosyal ve ekonomik bilimlere ait bir hayli kelimeleri de içermektedir. Bununla beraber âcizâne eserimin pek noksan olduğunu ve ancak ilim ve irfan erbabının tashih kalemleri için hazırlanmış bir müsveddecik teşkil edebileceğini itiraf ederim. Yegâne emelim mütalaa erbabına naçizâne bir hizmette bulunarak hayır ile yâd olunmaya hak kazanmaktan ibaret olduğundan görülecek hataların iyi niyetime bağışlanacağı ümidindeyim". İsmail Fenni Ertuğrul. (shrink)

We consider how an epistemic network might self-assemble from the ritualization of the individual decisions of simple heterogeneous agents. In such evolved social networks, inquirers may be significantly more successful than they could be investigating nature on their own. The evolved network may also dramatically lower the epistemic risk faced by even the most talented inquirers. We consider networks that self-assemble in the context of both perfect and imperfect communication and compare the behaviour of inquirers in each. This provides a (...) step in bringing together two new and developing research programs, the theory of self-assembling games and the theory of network epistemology. (shrink)

Bu ümmetin alimleri, Peygamber’in sünnetine özellikle fitnelerin zuhurundan sonra ziyadesiyle önem göstermişlerdir. Böylece nebevî sünneti muhafaza etmek, derlemek ve isnadlarını incelemek için uzman kimseler ortaya çıkmıştır. Bunlardan bir İmam vardır ki onun şöhreti pek duyulmamıştır ancak hadiste büyük bir şânı vardır. O; Hafız Muhaddis Vezir Ebû Fadl Cafer b. el-Fadl b. el-Hasan b. el-Furat’tır. İbn Hinzâbe künyesiyle tanınmıştır ve h. 308 yılında doğup 391’de vefat etmiştir. Biz de onu tanıtmaya, nesebini, doğumunu, yaşamını zikretmeye ve İhşidiler Devleti’nde yaptığı vezirlik dönemi hakkında (...) bilgiler vermeye daha sonra hadis ilmindeki ilmi şahsiyetine, bu konudaki önemli musannefatına ve alimlerin kendisi hakkında yaptığı övgülere değinmeye çalıştık. İbn Hinzâbe, hadisi talep etmede ve alimlerin ilim meclislerine katılmadaki hırsıyla şöhret bulmuştur. Muhaddis ve hafız olana kadar sürekli ehl-i hadisin meclislerine katılırdı. Nitekim devrinin alimleri ve başkaları bu hususta ona şahitlik etmiştir. Uzak ülkelerden seçkin kimseler ondan ders almak ve ilminden yararlanmak için ona uğrarlardı. Ebu'l-Fadl İbn Hinzabe, Irak ve Mısır'daki hadis âlimlerinden dersler almıştır. Aynı şekilde İmam Dârekutnî gibi zamanının büyük âlimleri de ondan ders almışlar. Vezir İbn Hinzabe Allah'ın onu, ilmi ve âlimleri sevmesiyle ödüllendirmesine ilaveten ibadet ve takva sahibi olduğuyla da nitelenir. Gece namazına olan düşkünlüğü ve çokça sadaka vermesi de bu kabildendir Daha sonra kendisinin cerh ve ta'dil ilmine ilgisi açıklamak suretiyle onun suretiyle onun bu ilme yönelik çabalarını vurğulamayaolan ilgisin gayret ettim. Vezir Ebu'l-Fadl İbn Hinzabe bazı raviler hakkında değerlendirmelerde bulunmuştur ki bu, onun rical ilmi hakkındaki bilgisinin olduğunu gösterir. Bu, ancak Allah'ın bol ilim ve keskin hafıza verdiği kimselerin araştırabileceği hassas ve üstün bir ilimdir. Onun bu konudaki değerlendirmeleri genellikle cerh ve ta'dil eleştirilerini yapanlarla uyumlu olmuştur. O, İmam Darukutni’nin cerh ve ta’dildeki bazı sözlerinden nakilde bulunurdu. Bazen de diğer bazı âlimlerin sözlerinden alıntı yapardı. Görüşüyle uyumlu olduğunu gösteren sözlerde yorum yapmazdı. Büyük imamlar, râvinin cerh sebebini öğrenmek için İbn Hinzâbe'nin kitabına başvurmuşlardır ki bu, onun yeteneğini ve kitaplarının âlimler arasındaki yerini göstermektedir. Akabinde kullandığı cerh lafızlarını işlemeye çalıştık ki bu konuda ekseriyetle kullandığı kelime “zayıf” lafzıdır. Cerh'de İbn Hinzâbe'nin sözlerini nakledenler arasında, zamanında hadiste müminlerin emiri olan Hafız İbn Hacer de vardır. Bu, Vezir İbn Hinzabe'nin konumunu ve rical ilmindeki bilgisini gösterir. Sonrasında, diğer münekkit alimlerin sözleriyle kıyaslayarak tadil lafızlarına değindik. Taʿdîlde kullandığı lafızlar; sika, şeyhun salih, sadûk, muğrakun fi’l-kitâbe ve daha başka lafızlardır. Vezir Ebu'l-Fadl İbn Hinzabe, bazı ricalin şeyhlerinin isimleri gibi küçük meselelerde olumsuz yorumlara maruz kalmıştır. Bazı görüşleri de büyük imamlar tarafından tercih edilmiştir. (shrink)

In our papers on the rationality of magic, we distinghuished, for purposes of analysis, three levels of rationality. First and lowest (rationalitYl) the goal directed action of an agent with given aims and circumstances, where among his circumstances we included his knowledge and opinions. On this level the magician's treatment of illness by incantation is as rational as any traditional doctor's blood-letting or any modern one's use of anti-biotics. At the second level (rationalitY2) we add the element of rational thinking (...) or thinking which obeys some set of explicit rules, a level which is not found in magic in general, though it is sometimes given to specific details of magical thinking within the magical thought-system. It was the late Sir Edward E. Evans-Pritchard who observed that when considering magic in detail the magician may be as consistent or critical as anyone else; but when considering magic in general, or any system of thought in general, the magician could not be critical or even comprehend the criticism. Evans-Pritchard went even further: he was sceptical as to whether it could be done in a truly consistent manner: one cannot be critical of one's own system, he thought. On this level (rationalitY2) of discussion we have explained (earlier) why we prefer to wed Evans Pritchard's view of the magician's capacity for piece-meal rationality to Sir James Frazer's view that magic in general is pseudo-rational because it lacks standards of rational thinking. (shrink)

Analysis of various Buddhist philosophical views.