In “Compassionate Phenomenal Conservatism” (2007), “Phenomenal Conservatism and the Internalist Intuition” (2006), and Skepticism and the Veil of Perception (2001), Michael Huemer endorses the principle of phenomenal conservatism, according to which appearances or seemings constitute a fundamental source of (defeasible) justification for belief. He claims that those who deny phenomenal conservatism, including classical foundationalists, are in a self-defeating position, for their views cannot be both true and justified; that classical foundationalists have difficulty accommodating false introspective beliefs; and that phenomenal conservatism (...) is most faithful to the central internalist intuition. I argue that Huemer’s self-defeat argument fails, that classical foundationalism is able to accommodate fallible introspective beliefs, and that classical foundationalism captures a relatively clear internalist intuition. I also show that the motivation for phenomenal conservatism is less than clear. (shrink)

Although there are fundamental differences between Ahl al-Sunnah and Shī‘a on the issue of Mahdī, one of the controversial issues among Islamic sects, Shī‘a has attached much greater importance to the issue. In this study, after the information about Mahdiship in the primary sources of Islam is conveyed, the opinions of the Ahl al-Sunnah and Shī‘a will be given and an evaluation will be made about the evidence and opinions put forward by the two sects. The Shiites, who formed the (...) principles of belief based on the theory of imamate, explained the issue of Mahdism in the axis of imamate and gave it a religious dimension, but the Shi‘ī sects disagreed on the subject of Mahdī. Shi‘ī sources tried to show that the claim of Mahdiship is an important issue, which has preoccupied Muslims, by dating the claim of Mahdiship back to Ali ibn Abi Talib's son, Muhammad ibn Hanafiyah. In a very early period, it was claimed that Muhammad ibn Hanafiyya did not die but was still living on a mountain called Razva in Madinah, and he was the anticipated (muntaẓar) Mahdī. Most of the Zaydiyya did not consider the issue of Mahdiship an important fundamental basis of belief. Ismailiyya maintain that Muhammad ibn Ismail did not die and will come and amend the world one day. Imāmiyya believe that Hasan, whom they accept as the last imam, will reappear as the Mahdī in the latest days of the world, and in line with this belief, they have made great efforts to find proof from the Qur’ānic verses and hadiths and interpreted them. In this way, they attached more importance to the understanding of Mahdiship on the axis of imamate than the other Shi‘ī sects. According to Imāmiyya, since the world cannot be left without a prophet, an open, or a secret imam, Muhammad b. Hasan will remain hidden as long as he wants and appear as the Mahdī near the Doomsday. Based on the clear statement of the Messenger of Allah (pbuh) that twelve caliphs would come after him, the Imāmiyya restricted the number of Imams from Ahl al-Bayt to twelve and claimed that the twelfth imam would come again as Mahdī. Although the Imāmiyya believe that the Mahdī will be from the Ahl al-Bayt, just like the other imams, they have not been able to provide valid evidence for the belief that the twelfth imam will be hidden and appear near Judgment Day. Although Imāmiya tried/have been trying to prove that it is possible for a person to live for centuries (more than a thousand years), which is called al-Ghaybat al-Kubrā by Imamiyya, it cannot be said that they have succeeded in doing so. (shrink)

In this paper I argue that, given the way that AI models work and the way that ordinary human rationality works, it is very likely that people are anthropomorphizing AI, with potentially serious consequences. I start with the core idea, recently defended by Thomas Kelly (2022) among others, that bias involves a systematic departure from a genuine standard or norm. I briefly discuss how bias can take on different explicit, implicit, and “truly implicit” (Johnson 2021) forms such as bias by (...) proxy. I then discuss biased anthropomorphism of technology, focusing on the case of Large Language Models (LLMs) like chatGPT. As with other kinds of bias, there are importantly different kinds of anthropomorphism, some of which can persist without others, and some of which can encourage others. Anthropomorphism can take rather subtle, implicit forms, that can be difficult to detect, resist, and dislodge. Attention to these kinds of anthropomorphism can help us avoid confusing importantly different kinds of evaluation, better assess the risks, and inform strategies for bias prevention and mitigation. (shrink)

Every word of the Qur'an ensures the understanding of the divine will. The foundation signs in it were created for this purpose. Just like the punctuation marks that ensure the correct understanding of a Turkish sentence, the foundation marks in the Qur'an have assumed the same function. The signs of foundation, which give the opportunity to breathe by interrupting the recitation at the places where the mana is completed, and the signs of ibtida, which provides the recitation starting from the (...) appropriate place for the integrity of the meaning, have a significant importance in the authentic interpretation of the Qur'an. The scholar, who wrote very important works related to the field and brought an independent topic under the name of "Secâvend" to the science of recitation, undoubtedly Muhammad b. Tayfur es-Secavendi. According to him, it is considered obligatory to dwell on the foundation denoted by the remzi (م) in the mushafs. Because when vasl is performed in these places, the nature and meaning of the verse changes. Based on these reasons, a foundation is different from other types of foundations. In this study, the signs of the need for foundation were examined within the framework of the verse integrity, and it was analyzed why Secavendi considered it necessary to make a foundation, taking into account the possible meanings that may occur in the case of vasl. (shrink)

According to foundationalism, some beliefs are justified but do not depend for their justification on any other beliefs. According to access internalism, a subject is justified in believing some proposition only if that subject is aware of or has access to some reason to think that the proposition is true or probable. In this paper I discusses a fundamental challenge to internalist foundationalism often referred to as the Sellarsian dilemma. I consider three attempts to respond to the dilemma – phenomenal (...) conservatism, BonJour’s classical foundationalism, and Fumerton’s classical foundationalism. I argue that, of these three, only the last seems to avoid getting impaled on one or the other horn of the dilemma. I end by responding to some concerns with Fumerton’s account. (shrink)

Background Integrating artificial intelligence (AI) into healthcare has raised significant ethical concerns. In pharmacy practice, AI offers promising advances but also poses ethical challenges. Methods A cross-sectional study was conducted in countries from the Middle East and North Africa (MENA) region on 501 pharmacy professionals. A 12-item online questionnaire assessed ethical concerns related to the adoption of AI in pharmacy practice. Demographic factors associated with ethical concerns were analyzed via SPSS v.27 software using appropriate statistical tests. Results Participants expressed concerns (...) about patient data privacy (58.9%), cybersecurity threats (58.9%), potential job displacement (62.9%), and lack of legal regulation (67.0%). Tech-savviness and basic AI understanding were correlated with higher concern scores (p < 0.001). Ethical implications include the need for informed consent, beneficence, justice, and transparency in the use of AI. Conclusion The findings emphasize the importance of ethical guidelines, education, and patient autonomy in adopting AI. Collaboration, data privacy, and equitable access are crucial to the responsible use of AI in pharmacy practice. (shrink)

Unifying the Universe: The Physics of Heaven and Earth presents a non-technical approach to physics for the lay-science enthusiast. This popular textbook, which evolved from a conceptual course at Cornell University, is intended for non-science undergraduate students taking their first physics module. This second edition maintains its unique approach in crossing boundaries between physics and humanities, with connections to art, poetry, history, and philosophy. It explores how the process of scientific thought is inextricably linked with cultural, creative, and aesthetic aspects (...) of human endeavor, opening the readers up to new ways of looking at the world. The text has been fully updated throughout to address current and exciting new topics in the field, such as exo-planets, the accelerating Universe, dark matter, dark energy, gravitational waves, super-symmetry, string theory, big bang cosmology, and the Higgs boson. There is also an entirely new chapter on the Quantum World, which connects the fascinating topics of quantum entanglement and quantum computing. Key Features: Provides a solid, yet accessible, background to basic physics without complex mathematics Uses a human interest approach to show how science is significant for more than its technological consequences Discusses the arts and philosophies of historical periods that are pertinent to the subject. (shrink)

In Justification without Awareness (2006), Michael Bergmann presents a dilemma for internalism from which he claims there is “no escape”: The awareness allegedly required for justification is either strong awareness, which involves conceiving of some justification-contributor as relevant to the truth of a belief, or weak awareness, which does not. Bergmann argues that the former leads to an infinite regress of justifiers, while the latter conflicts with the “clearest and most compelling” motivation for endorsing internalism, namely, that for a belief (...) to be justified its truth must not be an accident from the subject’s perspective. Bergmann’s dilemma might initially seem to have the force of a knock-down argument against the classical foundationalist accounts he considers, if not against all forms of internalism. I argue, however, that the weak-awareness horn of Bergmann’s dilemma is unsuccessful. Classical foundationalists can hold on to the main motivation for internalism and avoid a vicious regress of justifiers. (shrink)

This study examines technological horror films focusing mainly on social media-themed films that feed people’s anxieties. The study examines social media-themed films’ place, importance, and effect on people’s lives and explains social media-themed films using the concept of technological determinism. The study considers social media, characters, and the universe, arguing that horror films are moving away from the natural universe and increasingly taking place in a virtual universe. The evolutionary angle of this paper explores how horror cinema has evolved to (...) reflect societal changes, with a particular focus on the influence of social media on the genre. This discussion delves into the ways in which horror films have adapted to the digital age and how they mirror our shifting anxieties and fears. With technological advances, anxiety is experienced in a more abstract universe, lending new shapes to people’s fears and adding complexity to the relationship between the horror film and the audience. (shrink)

This article examines popular cinema’s interactions with digital culture, focusing on cinema and social structure. A product of technological and social developments, digital culture has introduced the creation of cyberspace, the emergence and spread of social media, and the formation of virtual communities. This article focuses on a specific period (1980 – 2010) to examine the evolution in cinema of portrayals of digital culture. The analysis includes four influential films: WarGames (1983, by John Badham), Perfect Blue (1997, by Satoshi Kon), (...) Pulse (2001, by Kiroshi Kurosawa), and Life in a Day (2011, by Kevin Macdonald, Loressa Clisby, and Tegan Bukowski). The article provides a guide to popular cinema's interaction with and use of the possibilities offered by digital culture, revealing how the four selected films reflect digital culture themes. Each film demonstrates different aspects and dynamics of digital culture at a particular time, offering a unique look at that period's social and technological landscape through its portrayal of technological developments, human relations, cultural values, and social norms. Each film evaluates the impact of the digitization process on cinema from different perspectives, depicting how cinema adapts and responds to technological changes. (shrink)

The sociolinguistic turn of the 1960's has been remarkably successful: variability of language is no longer an issue open to debate. But studies of variation have by and large been restricted to the level of expression. This volume makes a contribution to a neglected area in sociolinguistics, namely variation at the level of meaning, i.e., semantic variation. The chapters in this volume discuss the results of an empirical research strongly supporting the view that systematic variation in the choice of semantic (...) elements occurs across different social strata: mothers and their young children less than four years old showed a highly consistent, statistically significant, orientation to distinct styles of meaning, which correlated with their social positioning. The comparison of kindergarten teachers' ways of meaning with those of mothers', not surprisingly, reveal that teacher talk is an exaggerated version of middle class mothers' talk. Findings of this research are relevant to any serious discourse about equitable education. (shrink)

The necessity of having effective and socially sound networks is trivial. It is clear that information technology is now a necessary tool that has well understood advantages. The same technology carries negative side-effects. It is our social and ethical duty to examine the possibly negative side effects of IT, especially as IT becomes prevalent in a conservative society such as Kuwait. In our research Kuwait forms a case study as we try to understand what ethical theories underlie the attitude toward (...) one problematic aspect of IT, online pornography, in Muslim/Arab societies. In this paper we review several ethical theories and then present the results of experimental research aimed at determining the concepts that underlie the Kuwaiti response to pornography online. (shrink)

Hannah Arendt is more readily known for her political thought and social commentary on the twentieth century than for her reading of the history of philosophy. This chapter argues that Arendt’s reading reflects a distinctive methodology for the history of philosophy when compared to other prominent twentieth-century historians of philosophy and science. Specifically, the analysis focuses on Arendt’s reading of the meditative tradition in the history of philosophy. In her later work of the 1970s, Arendt highlights the transformations and the (...) abandonment of key ideas in the meditative tradition, particularly in its medieval and modern formulations. Arendt finds that the meaning of the activity of “thinking” in the meditative tradition was lost or distorted in post-Greek philosophical traditions. According to Arendt, the ancient form of meditation expressed the activity of thinking insofar as it was invested in the aporetic model employed by Socrates. Arendt’s unique insight for the history of philosophy is her argument that this loss of the activity of thinking was inextricably linked to the political and moral crisis of her time—totalitarianism. The chapter concludes by drawing out the pedagogical implications of Arendt’s reading of the history of philosophy for undergraduate and graduate courses in philosophy. (shrink)

The Qur’ān Recitation is taught as a compulsory or elective course at all levels of formal in education, as well as in the courses of the Presidency of Religious Affairs in non-formal education in Turkey. In the curricula of this course, it is emphasized that the readings should be word and meaning centered and the course should be centered on the meaning of the Qur’ān. However, the achievability of these idealized goals should be discussed. In addition, due to the focus (...) of the curriculum on literally and meaningfully, there are professional difficulties in teaching the words of the Qur’ān and the programs lose their functionality. In this case, the teaching of the meaning of the Qur’ān should not be in the learning area of this course but should be the subject of a separate professional course. This study discusses the applicability of this, reminds the limits of the Qur’ān course, the importance of teaching the wording from a professional point of view, and the problematic aspect of teaching the meaning of the Qur’ān together with the teaching of the words, and clarifies how it can be done. The objective of the study is not to advocate the incorrectness of reading the meaning or to assert the principles of interpretation. The aim of the study is to contribute to the preparation of a realistic curriculum for the realization of the goals of the Qur’ān recitation courses by determining the limits of the courses in the professional field. In this context, the programs of formal schools such as imam hatip secondary school, imam hatip high school, middle and high schools, some sample the programs of the faculties of theology and the course curricula of the presidency of religious affairs were examined and evaluated in terms of teaching the meaning of the Qur’ān. (shrink)

This article seeks to determine whether PT Freeport Indonesia, an operating subsidiary of Freeport-McMoRan Copper and Gold Inc., has acted in environmentally and socially responsible ways in the context of its operations in Papua, Indonesia, and how well it has responded to the legacy left by its less responsible operations from 1973 until the mid-1990s. This objective is achieved by examining the company's impact on the resources and assets with which it comes into contact as part of its operations, as (...) well as through a historical review of the province of Papua and its incorporation into Indonesia, Freeport's entry into Papua, and the company's engagement with international and Indonesian politics. (shrink)

Nowadays, it is frequently seen that theology education is criticized over secularism or piety concerns. In fact, it has recently been observed that those who have opposed the existence of the theology faculties within the university system for religious reasons have tried to make their voices heard on different platforms, especially on social media. The discussions conducted on different platforms mostly run without a scientific basis. The aim of this study is to determine the views of theology faculty students with (...) regard to the studying on campus and to contribute to the structure of the evaluations on higher religious education-university dilemma on a scientific basis. Metaphor technique was used for data collection. Data were collected in April 2019 using open-ended questions from 228 sophomore, junior, or senior students at Faculty of Theology in Zonguldak Bülent Ecevit University. Content analysis and chi-square technique were used in the data analysis. The research revealed that the majority of students (%73, 2) produced positive metaphors for studying theology on campus. Students mostly explain the positive experience of studying on campus through the possibility of growing up as a well-equipped theologian, recognizing real-life, and representing religion. It was also determined that the students who completed the associate degree and continued theology faculty highlighted the positive aspects of theology education on campus.Summary: While higher education throughout history has been undertaken by madrasas in the East and monastic schools in the West, it has been represented by the modern university in the last two centuries. The madrasas and monastic schools were religious institutions in terms of aims, epistemological and pedagogical understanding, institutional structures, and the lifestyle they produced. The aim of these institutions, which are subordinate to religious authority, was to educate the man on behalf of God while giving this education in accordance with the religion. The university, which replaces madrasas and monastic schools, was not different from the tradition of madrasas and monastic schools when it was first established. The first universities and colleges that were accepted as the ancestors of the well-established universities in the West were schools established for religious purposes. Indeed, many of the western universities established in the past for religious purposes continue their administrative and financial ties with the church. On the other hand, after enlightenment, education has ceased to be a business of religious institutions, and national states have established modern universities to train people suitable for their own needs. The modern university that is positivist and rationalist reveals information to educate people and to perfect society in the name of the state and the economy, not for the God. Research shows that both universities that maintain their ties with the church and state universities participate in the secularization process deeply. Nevertheless, religion continues to exist in different forms at universities, which is much more intense at universities that continue their connection with the church. In addition to the theology and religious studies programs, religion finds a place in the modern university campus through accredited student organizations, campus priests and preachers, social organizations, etc.When Darülfünun (Dār al-Fünūn) the first example of a modern university was established in Turkey in 1900, theology faculty became one of the three faculties. However, whether a modern university is a suitable place for higher religious education has been a controversial issue. In 1915, theology faculty was removed from the university system, then re-established in the university again in 1924, and in 1933, theology education was terminated due to the discussions of modernization. In 1949, the theology faculty was reintroduced at the university; and after 1959, High Islamic Institutes were established under the Ministry of National Education. The inclusion of religious education in the university has been one of the issues that frequently occupy the agenda until 1982, when all higher religious education institutions were included in the university system. In these discussions, the interesting thing is that religious people insist on being included in the university system although various groups oppose in the name of secularism principle. Even more interesting is that there are still demands for higher religious education outside the university, although the number of theology faculties has increased in recent years. In order to make the madrasas to be function as an alternative or complement to theology faculty, they claim that the theology degree completion program or open theology program must be expanded. In fact, it has recently been observed that those who have opposed the existence of the theology faculties within the university system for religious reasons have tried to make their voices heard on different platforms, especially on social media. Those who make such claims, claim that the university is not a suitable place for religious education in terms of epistemology, pedagogy, and social life.This study aims to determine the views of theology faculty students with regarding to the studying on campus and to contribute to the structure of the evaluations on higher religious education-university dilemma on a scientific basis. Within this framework, three basic questions were investigated: (i) Do students highlight positive or negative aspects of theology education on campus? (ii) What kind of experiences are reflected on the positive or negative aspects of theology education on campus from the metaphors? (iii) Is there any difference among the metaphors of the students according to the gender and enrolling types to the faculty (university entrance exam or vertical transfer exam and non-exam enrolling system)? Metaphor technique was used for data collection. Data were collected in April 2019 using open-ended questions from 228 sophomore, junior, or senior students at Faculty of Theology in Zonguldak Bülent Ecevit University. Content analysis and chi-square technique were used in the data analysis.The research revealed that the majority of students (%73, 2) produced positive metaphors for theology education on campus. Students mostly explain the positive experience depending on the possibility of growing up as a well-equipped theologian, experiencing real-life, and representing religion. Among the reasons of the negative metaphor producers, the degenerative effect of the campus environment, the exclusion, and the desire to study in a religious environment come to the fore. It was also determined that the students who completed the associate degree and continued theology faculty highlighted the positive aspects of theology education on campus. Consequently, results show strong student support for theology education at university.In our opinion, it is possible to interpret the recent debates on the inclusion of theology faculties within the university system through the general tendencies of religious people who encounter modernism. In this regard, the results provide important clues. Religious people who encounter modernism generally preferred one of the following three ways: ghetto closure, conflict with the modern, seeking a consensus-based way to continue to touch the life of modern people with the message of religion over time and space. While those who prefer ghettos and conflict reject everything that is modern, those who are accommodating seek ways to keep religion together with modern people and institutions despite some risks. Results show that most of the theology students consider the university as a place that offers opportunities for religious education despite the secular and sometimes challenging environment of the campus. This means that they have a strong self-confidence in the beauty that religion can bring to modern life and modern people. (shrink)

Deism, which is known for denying the belief in prophethood and the hereafter while accepting the existence of a deity who is understood through reason but does not interfere with the universe while, has gained increasing popularity especially in positive scientific circles in Europe with the Enlightenment period. The development of deism in Europe has been significantly influenced by the ideas of philosophers and scientists such as Descartes, Newton, Voltaire, David Hume, and Kant. Although there is no word in Islamic (...) terminology that corresponds with the meaning of deism, terms such as Dahriyya, Barāhima, ilhad and heresy have been used to refer to different types of denial, including deism and atheism. However, it can be said that “Dahriyyah” is closer to atheism in meaning, while “Barāhima” is used in a more specific sense to deny prophethood. The words “ilhad” and heresy are used to express any kind of denial that rejects the principles of Islam. Parallel to deism being a subject of interest in our country and around the world, there has been a significant increase in studies conducted both in favour and against it. In this article, the rational proofs mentioned by Māturīdī regarding the existence of the hereafter, which deism rejects, have been discussed. In particular, the evidence found in the exegesis of relevant verses of the Qur’ān in Kitab al-Ta’wilat have been subject to examination. Māturīdī has emphasized the importance of providing rational proof for those who do not believe in the Qur’ān, stating that they will not accept any evidence derived from it. Māturīdī, who researched the reasons why people deny the afterlife, explained that people’s attempt to understand everything by comparing them to their own abilities is an important reason for the denial of the afterlife. According to him, people deny the afterlife because they believe that the power to resurrect the dead is beyond their own abilities and assume that their power is not enough for such an act. If they had contemplated the creation of the heavens and the earth, they would have realised that Allāh’s power is different from the power of His creatures. Furthermore, Imam Māturīdī pointed out that it would be absurd and pointless for Allāh, the Creator of the universe, to have created it solely for the purpose of its destruction. He emphasised that there must be a purpose for its creation, and that this purpose indicates the existence of the afterlife, where the actions of the created beings will be accounted for. In addition, Māturīdī, who said “If the world was eternal, it would not be possible to repay the deeds done,” emphasised the necessity of distinguishing between virtuous and evil individuals and giving everyone the reward or punishment they deserve. He acknowledged that human beings live in this world as a test, and the true consequences of their actions will be revealed in the hereafter. (shrink)

What is domination? According to a leading strand of republican political philosophy, a person is dominated when under the unconstrained power of another. Call this the dyadic conception of domination, because it involves a two‐person relation. I argue that domination is better understood structurally. Structural domination is domination by institutions. Rather than a master dominating a slave and a boss dominating a worker (as in dyadic domination), structural domination holds that the institution of slavery dominates the slave and labor law (...) dominates the worker. Without the structural conception, I contend, one misdescribes the power dynamics of paradigm cases of domination. (shrink)

Israel is a country of many cultures and languages and of several religions. The majority of the population adheres to the Jewish religion. The Moslem and the Christian religions come next in size, in that order. Similarly to many other countries in the region, religion fills a more central role in the public sphere of Israel than in most Western countries. It also influences the private sphere immensely, as for example in the matter of marriages and funerals which in most (...) cases are conducted by state employees who have been appointed by the religious establishments of each of the official religions. We are thus discussing religion in a context where it matters highly. Power, welfare and the very right to reside in the country are connected with religion. Symbols of statehood and collective identity are lent from religious texts, objects and rituals. The symbol of the state, the seven-armed golden candelabra, suggests the memory of the temples of Solomon and Herod where a similar one was standing. (shrink)

This paper is organized around the theme of political representation in India. Its first section deals with the changing politics of representation in India in the past two decades, the growing demands for proportional representation, and for political inclusion of two influential groups: the scheduled castes and tribes and Other Backward Classes. In the second section, representation is briefly explored in relation to women and minorities. The third section deals with some reflections on the challenges of political representation in India’s (...) diverse democracy. The author aims to account for the varied trajectories of caste, community and gender in Indian politics through an analysis of the politics of representation. The main argument developed here is that the politics of presence does not offer a resolution to the problems of under-representation nor to the more fundamental issue of the representation of the interests of constituents, especially the needs of the most vulnerable. (shrink)

Money, the most important element of economic life, has attracted the attention of many branches of science throughout history. As a result, various disciplines have examined the issue of money and made some determinations about it. One of the disciplines that deals with the money issue is jurisprudence. Jurisprudence has examined the position of money vis-à-vis commodities and other currencies and has tried to establish a fair and just relationship between them. Islamic jurists have also dealt with the legal status (...) of money and discussed the conceptual framework of money in legal terms. The monetary value of gold and silver is accepted in Islamic law and a verdict has been reached on this acceptance. However, there is divergence of opinion on the legal status of the counterfeit money that has been used by many societies and states in history. While Abū Ḥanīfa and, according to one opinion, Abū Yūsuf accepted that fals (coin) are not money, Muḥammad maintained that fals are money. As in many areas of law, sales and debt contracts are also judged according to this assumption. However, if we look at the details of Abū Yūsuf's opinion, we see that some of the contracts accept the monetary value of fals. So, if we assume that we lend 1000 Turkish Liras (TL) with today's coins - according to Abū Ḥanīfa - it means that in case the lent money is withdrawn from circulation, the money should be paid back according to the the weight of the coins that made 1000 TL. Regardless of the weight of the 1000 TL, Abū Yūsuf says that the value of 1000 TL should be repaid. In this case, Abū Yūsuf considers the monetary aspect of these coins. Therefore, it can be stated that there are some differences in the details of the view that counterfeits are accepted as absolute goods in the Hanafi school, and the monetary aspect of counterfeits is also present. Imam Muḥammad dealt with the trade of coins in a special section and examined the position of coins vis-à-vis various goods. He stated several times in this section that fals are in the position of dīnārs and dirhams (gold and silver coin). While Imam Muḥammad evaluated rock as money, he defended this view in practical terms. Namely, he accepted that one of the important features of coins, denomination by signs, is also present in coins and that one can pay with rocks (fals) other than the coin shown in the purchase. However, it should be noted that the coins to be paid must be in circulation. Likewise, the company, salam (forward sale), etc. assumes the monetary value of the rock (fals) and has decided accordingly. There is no complete consensus on this issue within the Ḥanafi tradition. Although in the early works the views of Abū Ḥanīfa and Abū Yūsuf dominate, one sees that in the later works the view of Imam Muḥammad is preferred. This view was also preferred in the recent Medjelle. In commercial life, goods are essential and money is used as a means of transportation for goods. Therefore, it should not be disregarded that money as a means of measuring value is based on the acceptance of people, regardless of what metal it is made of. Therefore, the monetary nature of the goods used as money by society should be accepted. In fact, the Medjelli-yi Aḥkām-i ʻAdliyye, which was established on the basis of the Ḥanafi school, accepted that fals are money and introduced laws in this direction in some areas of the Islamic law. Opinions in this direction have been expressed in some studies written in modern times. In this study, firstly, information about the structure of the fals and their use in Islamic history is given. Then, the Ḥanafi School founding scholars’ assessments of fals are discussed theoretically. In the following section, the disagreements of the Ḥanafi imams in some areas of law are practically examined. (shrink)

The presence of muslim appeared by post colonial migration in Europe has begun to rice gradually and instinctively since 1960. Today, the population of immigrant muslims exceeding is 15 million has faced many problems such as political, socio-cultural and economic and this situation still remains up to date. Behind all these problems, it is alleged that the significiant integration problems occur and that there are also significiant ethnic and religious identity in front of the integration problems. The debates of Euro-Islam (...) started in the 1900’s at this point are seen as a solution to the adaptation and integration problems of muslim immigrants around the concept of “Euro-Islam”. This study questions whether the provision of a social concept of ‘’Euro-islam’’ is in different terms rather than the results of politic Project assesment of the concept of “Euro-Islam”. In this sense, It reveals as a problem of whether the religious understanding of Muslim differs. The data about “Euro-islam” discussed in the example of Netherland was collected with detailed discussions. Islamic education and Islamic school in Netherland are discussed with the claim that education has significiant impacts in the formation of European Muslim Culture. It was concluded that using the concept of “European Muslim culture” instead of Euro-Islam or Eurooean Islam more accurate and that the differences occur in the culture of religious life of Muslim immigrants parallel to requirements of social life and the intereaction of socio-cultural life of Europe. These differences aren’t occured as a homogenous Muslim culture and emerged in the form of defensive, reactive understanding in which the religion is instrumentalized. (shrink)

Value Co-Creation plays a major role in engaging knowledgeable individuals in a community via innovation, problem solving, and new service/product development. This study investigates the personal factors that influence individuals’ engagement in value co-creation in Higher Education Institutions through the use of online platforms. Some higher education institutions have successfully established or used appropriate online platforms, such as online forums, web applications, and mobile applications to engage their community in ideation or crowdsourcing as a part of the value co-creation process. (...) On the other hand, some HEIs have failed to engage their community in value co-creation activities, and even if they managed to engage some individuals in value co-creation once, they failed to sustain these individuals’ engagement in value co-creation using online platforms. Using the Stimulus Organism Response framework, this study examines the relationship between relevant personal factors and other motivational factors that provide perceived benefits with value co-creation engagement. Data was collected from 308 respondents at five Malaysian research universities. The software analysis tool Smart PLS is used for data analysis and validation. The results demonstrate that personal factors and perceived benefits as a motivational factor has a significant effect on individual engagement in value co-creation. However, the significance of these findings varies from one individual to another. The implications of these findings are discussed. (shrink)

Introduction:Prehospital emergency medicine is a specific field of emergency medicine. The basic approach of prehospital emergency medicine is to provide patients with medical intervention at the scene of the incident. This special environment causes health professionals to encounter various problems. One of the most important problems in this field is ethics, in particular questions involving refusal of treatment and the processes associated with it.Objective:The objective of this study is to identify emergency health professionals’ views regarding refusal of treatment.Methods:This study was (...) conducted with 356 health professionals who were on active duty in prehospital emergency health services. The data were collected through a form which included 10 statements. The participants were asked to indicate their level of agreement with the statements given by rating them between 0 and 10.Ethical considerations:Before conducting the research, permission was received from the local ethics committee. Participants were given written information about the purpose of the study. Participants were assured that their participation was voluntary.Results:The healthcare professionals with fewer years of experience in the profession and female participants adopted an attitude of giving priority to providing care. Young participants, in general, respected patient autonomy. However, paradoxically, when it comes to emergency medical cases, they expressed an opinion closer to paternalism.Conclusions:This study has found that prehospital emergency health professionals generally respect the patient’s right to refuse treatment; however, they do not prioritize this right when there is a life-threatening situation or when the person does not have decision-making capacity. In these cases, prehospital emergency health professionals tended to adopt a more paternalistic approach. (shrink)

The _Epic of Gilgamesh_, a 3600-year 12-tablet collection, was looted from an Iraqi museum during the 1991 Gulf War, and fraudulently imported into the United States. In September, 2021, UNESCO facilitated its repatriation to Iraq, which is seen as an occasion to consolidate Iraq’s efforts to rebuild its legacy, since the _Epic of Gilgamesh_ is of immense cultural, historical and religious value for Iraq The current study examines the _Epic of Gilgamesh_ in the light of the ancient Sumerian and Akkadian (...) traditions. This collection of tablets carries a great legacy of the contemporary Babylonian and Mesopotamian beliefs and socio-religious values, also evident in the use of cuneiform and clay tablets, being ancient forms of writings. The study made use of content analysis and historical and analytical approaches to retrieve data through a documentation research design. The study found that the _Epic of Gilgamesh_ is not only a work of religious literature, but a treatise on civilization. On one hand it narrates the stories engrained in the Mesopotamian mythology, such as those of Ninsun, Shamash and Utnapishtim; on the other hand, owing to its content, literary style and tone, characterization and symbolism, this study would be a great contribution to relive the story of Gilgamesh from current literary, and socio-religious perspective and provide a comprehensive account of the legacy and inheritance that it brings in for the modern generation. (shrink)

This study investigates the relations between “Belief in a Just World” , religiosity and victim-blaming attitudes. In particular, the influence of BJW and religiosity on social attitudes is probed. Recent theoretical and psychometric developments in the BJW construct are considered. Thus, 176 Turkish subjects completed measures for BJW-Self /BJW-Other , “Belief in Immanent/Ultimate Justice,” attitudes towards the poor, and religiosity. Results show that Belief in Ultimate Justice and BJW-S are uniquely related to religiosity. As hypothesized, BJW-O and Belief in Immanent (...) Justice are strongly related to harsh attitudes towards the poor. However, contrary to our expectation, results do not indicate a positive link between religiosity and negative attitudes towards the poor. Study findings also provide strong cross-cultural support for the conceptual and psychometric revisions of the Just-World construct. (shrink)

Al-Ghazali (1058-1111) was concerned that early Islamic philosophers were leaning too heavily and uncritically on Aristotelian and Neoplatonic ideas in developing their models of God and His relation to the world. He argued that their views were not only irreligious, but philosophically problematic, and he defended an alternative view aimed at staying closer to the Qur’an and the beliefs of the ordinary Muslim. Ibn Rushd (1126-1198) responded to al-Ghazali’s critique and developed a sophisticated Aristotelian view. The present chapter explores their (...) views in light of a problem facing any philosophical model of God in Islam or classical theism more generally, the problem of conceiving of God’s nature and relation to the world in a way that places an appropriate distance between God and humans. On the one hand, we want a notion of God that is not overly anthropomorphic, or that does not make him to be too much like us. On the other hand, we want to be able to say something positive and substantive about God. And we want to do this while preserving the harmony of reason and revelation, of philosophy and religion, as much as possible. (shrink)

According to a recent wave of work by legal anti-positivists, legal norms are a subset of moral norms. This striking “one-system” view of law has rapidly become the dominant form of anti-positivism, but its implications have so far been little tested. This article argues that the one-system view leads systematically to untenable conclusions about what legal rights and obligations we have. For many clear legal norms, the view lacks the resources to explain the existence of corresponding moral norms. And its (...) criteria for distinguishing legal norms within morality imply an under- or over-inclusive set of legal norms. I stress the special difficulties that apply beyond obligations, in the case of privileges and powers, and I show that the view's problems do not only—or mainly—concern egregiously unjust law, or indeed morally defective law at all. I close with reflections on legal normativity and the prospects for different forms of anti-positivism. (shrink)

Current organizations are underpinned by utilitarian ethics of Modernity. Pure economic motive driven organizations detach themselves from larger societal interest. Rising number of corporate scandals and intraorganizational income inequalities are breeding similar trends in society at large. Current organizations base their competitive advantage on resources and capabilities which boils down to economic supremacy at all cost whether it is named I/o or RBV of the firm. This theoretical article posits Ethics-based Trust as the main competency and capability for attaining sustained (...) competitive advantage. It in no way condemns utility view of the firms but treats it as a natural yet secondary outcome of genuine ethicality of the firm. Cultivating an ethical culture in the firm through identifying antecedents, organizational practices, and the outcomes where profitability is an automatic but secondary outcome under the supremacy of ethics is detailed in the multilevel model presented in this article. The main call of this article is to posit ethics and morality over and above short-term profits so that organizations fulfill their trustee role for society through enacting socio-humanistic theories within organizations. A brief analysis of the proposed ethical theory of firm is undertaken in light of the “schooling” notion in the contemporary organization theory literature. (shrink)

Using a quantitative methods approach, we examine the organisational drivers of cognitive workaholism and emotional exhaustion amongst a group of employees (N = 187) in a digital workplace based in Berlin, Germany. This study demonstrated that managers could influence cognitive workaholism through the pace of work and an employee’s perceived need to engage in off-hours work. Cognitive workaholism was also found to have a direct impact on emotional exhaustion, as did the relationship with one’s manager. Off-hours work was not found (...) to have a direct impact on emotional exhaustion. Instead, the data suggests that off-hours working hinders an employee’s ability to detach from their work, and therefore higher levels of cognitive workaholism are observed, which then leads to higher levels of emotional exhaustion. This study highlights how management’s distribution of workload can create a situation whereby employees have constant thoughts about work, leading to emotional exhaustion. This is an important topic, given the increasing use of digital technology in modern workplaces. Specifically, off-hours work is easily facilitated through the use of technology, and this study therefore unveils the double-edged sword of technology. Hence, this topic is important for modern organisations seeking to promote sustainable employee workplace wellbeing. (shrink)

In this paper, we distinguish between different sorts of assessments of algorithmic systems, describe our process of assessing such systems for ethical risk, and share some key challenges and lessons for future algorithm assessments and audits. Given the distinctive nature and function of a third-party audit, and the uncertain and shifting regulatory landscape, we suggest that second-party assessments are currently the primary mechanisms for analyzing the social impacts of systems that incorporate artificial intelligence. We then discuss two kinds of as-sessments: (...) an ethical risk assessment and a narrower, technical algo-rithmic bias assessment. We explain how the two assessments depend on each other, highlight the importance of situating the algorithm within its particular socio-technical context, and discuss a number of lessons and challenges for algorithm assessments and, potentially, for algorithm audits. The discussion builds on our team’s experience of advising and conducting ethical risk assessments for clients across dif-ferent industries in the last four years. Our main goal is to reflect on the key factors that are potentially ethically relevant in the use of algo-rithms, and draw lessons for the nascent algorithm assessment and audit industry, in the hope of helping all parties minimize the risk of harm from their use. (shrink)

Polygamy, which was practiced without limitations in the past, had been restricted to four wives after the arrival of Islam in the Arabian Peninsula. However, some scholars have different views on this issue, supposedly influenced by the literal and cultural background of patriarchal tradition on treating women as the object of polygamy. This article attempts to examine the construction of patriarchal interpretation in a gender-biased interpretation, its factors and its implications. This study adopts a qualitative approach and employs a content (...) analysis approach. Interviews with relevant scholars are also used to explore in-depth information regarding this subject. The object of research is based on a full set (30 juz /chapters) of 11 books of tafsir written in Indonesia. These books are Tafsir Al-Furqan, Tafsir Quran, Adz-Dzikra: Terjemah dan Tafsir al-Quran, Al-Quran dan Terjemahnya, Tafsir Quran Karim, Tafsir al-Azhar, Tafsir Rahmat, Tafsir al-Quran al-Majid an-Nur, Tafsir al-Mishbah, Al-Quran and its Exegesis of the Department of Religion, and Tafsir al-Hijri. This study found that women have been exploited through polygamy practices. Our findings show that biased gender interpretation, especially because of the patriarchal mindset, brought a greater impact on the Quranic interpretation. This study suggested that reinterpretation towards Quranic verses particularly dealing with gender issues needs to be strengthened in accordance with justice and humanistic values. Contribution: This article offered two approaches for the study of the Quran in order to establish gender equality and justice in marriage practice. Firstly, the adaptive and humanistic interpretations of the Quran need to be strengthened and should raise common consciousness in Muslim society. Secondly, there is a need to study the Quran in an integrative, holistic and hermeneutical understanding of the Quranic text. This method can explore the deepest meaning of the Quran so it can rise gender-sensitive, humanist and moderate interpretations. (shrink)