Plasmodium falciparum is the most deadly human malarial parasite, responsible for an estimated 207 million cases of disease and 627,000 deaths in 2012. Recent studies reveal that the parasite actively regulates a large fraction of its genes throughout its replicative cycle inside human red blood cells and that epigenetics plays an important role in this precise gene regulation. Here, we discuss recent advances in our understanding of three aspects of epigenetic regulation in P. falciparum: changes in histone modifications, nucleosome occupancy (...) and the three‐dimensional genome structure. We compare these three aspects of the P. falciparum epigenome to those of other eukaryotes, and show that large‐scale compartmentalization is particularly important in determining histone decomposition and gene regulation in P. falciparum. We conclude by presenting a gene regulation model for P. falciparum that combines the described epigenetic factors, and by discussing the implications of this model for the future of malaria research. (shrink)

It is common to designate Lamarck and Lamarckism as the main historical references for conceptualizing the relationship between organisms and the environment. The Lamarckian principle of the inheritance of acquired characters is often considered to be the central aspect of the “environmentalism” developed in this lineage, up to recent debates concerning the possible Lamarckian origins of epigenetics. Rather than focusing only on heredity, this article will explore the materialist aspect of the Lamarckian conception of the environment, seeking to highlight that (...) the life-supporting function of physicochemical milieux was its cornerstone. Indeed, compared to the Darwinian conception of the environment, which focuses on interindividual and interspecific relationships in a given habitat, Lamarck’s emphasis on the dependencies of organisms on physicochemical environments appears to have given rise to a very active philosophical environmentalism. Studying the environmental Lamarckism of 19th-century philosophers and social scientists in France, Great Britain, and the United States, such as Comte, Quatrefages, Spencer, and Ward, I propose to analyze their contribution to the conceptualization of the environment. The social, moral, or psychological conceptions of human environments that proliferated in the second half of the 19th century deviated from Lamarck’s more material approach, but they were still referencing Lamarck. Examining the scope of their “Lamarckism,” this article seeks to highlight the common context of life sciences and social philosophy, in which the environment emerged as a central issue in the 19th century. (shrink)

It is common to designate Lamarck and Lamarckism as the main historical references for conceptualizing the relationship between organisms and the environment. The Lamarckian principle of the inheritance of acquired characters is often considered to be the central aspect of the “environmentalism” developed in this lineage, up to recent debates concerning the possible Lamarckian origins of epigenetics. Rather than focusing only on heredity, this article will explore the materialist aspect of the Lamarckian conception of the environment, seeking to highlight that (...) the life-supporting function of physicochemical milieux was its cornerstone. Indeed, compared to the Darwinian conception of the environment, which focuses on interindividual and interspecific relationships in a given habitat, Lamarck’s emphasis on the dependencies of organisms on physicochemical environments appears to have given rise to a very active philosophical environmentalism. Studying the environmental Lamarckism of 19th-century philosophers and social scientists in France, Great Britain, and the United States, such as Comte, Quatrefages, Spencer, and Ward, I propose to analyze their contribution to the conceptualization of the environment. The social, moral, or psychological conceptions of human environments that proliferated in the second half of the 19th century deviated from Lamarck’s more material approach, but they were still referencing Lamarck. Examining the scope of their “Lamarckism,” this article seeks to highlight the common context of life sciences and social philosophy, in which the environment emerged as a central issue in the 19th century. (shrink)

The English School analytical framework concerning theformation of order in international relations posits that states establish orderthrough rules and institutions within the framework of common interests andvalues to protect against anarchy. State-centred orders with limited civil societycooperation are pluralistic, while their converse are solidarist. The Association of Southeast Asian Nations was established in 1967 by Malaysia, Thailand, the Philippines, Singapore,and Indonesia based on common interests, such as strengthening sovereigntyand creating stable relations in the face of anarchic problems like communismand internal (...) instability. In numerous conventions ASEAN has adopted variousnorms, such as respect for the sovereignty of the states, the rule of law, non-useof power, peaceful resolution of disputes, and non-interference in other states.All these norms showed that the primary purpose of ASEAN is to protect statesovereignty and interests and to establish peaceful regional relations. The factthat state sovereignty is at the forefront, with limited cooperation of non-stateactors, shows that the ASEAN regional order is pluralist. This article analysesthe emergence and appearance of the ASEAN regional order in the context of the ES. (shrink)

Infants are sensitive to statistics in spoken language that aid word‐form segmentation and immediate mapping to referents. However, it is not clear whether this sensitivity influences the formation and retention of word‐referent mappings across a delay, two real‐world challenges that learners must overcome. We tested how the timing of referent training, relative to familiarization with transitional probabilities (TPs) in speech, impacts English‐learning 23‐month‐olds’ ability to form and retain word‐referent mappings. In Experiment 1, we tested infants’ ability to retain TP information (...) across a 10‐min delay and use it in the service of word learning. Infants successfully mapped high‐TP but not low‐TP words to referents. In Experiment 2, infants readily mapped the same words even when they were unfamiliar. In Experiment 3, high‐ and low‐TP word‐referent mappings were trained immediately after familiarization, and infants readily remembered these associations 10 min later. In sum, although 23‐month‐old infants do not need strong statistics to map word forms to referents immediately, or to remember those mappings across a delay, infants are nevertheless sensitive to these statistics in the speech stream, and they influence mapping after a delay. These findings suggest that, by 23 months of age, sensitivity to statistics in speech may impact infants’ language development by leading word forms with low coherence to be poorly mapped following even a short period of consolidation. (shrink)

Las fuentes hagiográficas de la Edad Media presentan un catálogo impresionante de enfermedades, pues Dios pone a prueba a sus fieles por medio de males espectaculares, signos visibles de la elección divina. Por su parte, el santo está en lucha perpetua con su cuerpo: vestidos que hieren la piel, privaciones de alimento, de sueño y de cualquier placer. A pesar de la debilidad física producida por estas privaciones y enfermedades, las capacidades de estos cuerpos son impresionantes. Cuanto más se domina (...) el cuerpo, más se domina el mundo material y más espectaculares son los milagros. El artículo examina también las virtudes y carisma del cuerpo muerto del santo y de su lugar de enterramiento, así como la relación entre maestro y discípulo, fuertemente emocional y casi física. (shrink)

Este artículo intenta demostrar la falta de sacralidad de los soberanos magrebíes, a los que no se atribuye ningún tipo de poder taumatúrgico o milagroso. Antes bien, el poder es considerado como algo pernicioso, sujeto siempre a la oposición de los círculos religiosos, santos y alfaquíes, oposición que se resuelve en el rechazo del contacto con el sultán o en las críticas a la fiscalidad del Majzan.

It is widely assumed that theism is superior to metaphysical naturalism in explaining moral phenomena, especially with regard to the practical aspect of morality. In this article, I will firstly clarify what this practical aspect amounts to and present two challenges against metaphysical naturalism, by John Mackie and Richard Joyce. Then, I will critically engage with two main attempts to argue for the superiority of theism over metaphysical naturalism: One of them is the appeal to the existence of afterlife, and (...) the other is Robert Merrihew Adams’ divine command metaethics. I will argue that both are problematic for different reasons. Relying on the main aspects of Adams’ metaethical framework, I will advance my proposal to maintain the practical aspect of morality which lends theism superiority over metaphysical naturalism, and then follow with certain implications of the proposal for theistic metaethics. (shrink)

This descriptive study was conducted to determine nursing students’ observation of ethical problems encountered in their clinical practice. Data were collected through a questionnaire from 153 volunteer nursing students at a university-based nursing school in Ankara, Turkey. The students reported that some patients are either physically or psychologically mistreated by doctors and nurses; they were not given appropriate information; they were subjected to discrimination according to their socio-economic situation; and their privacy was ignored. The findings reveal that nurses’ own unethical (...) behaviors contribute to a rise in ethical problems. It is argued that nurses should internalize their professional and ethical roles in order to provide safe and ethical care and be good role models for students. (shrink)

Tanrısal ön bilgi-özgür irade sorununa ilişkin Ockhamcı çözümler, 1960’lı yıllardan 1990’lı yıllara kadar analitik din felsefesi çevrelerinde önemli bir yer tutmuştur. Bu çalışmada, Ockhamlı William’ın geleceğe ilişkin olumsal önermeler ve tanrısal ön bilgi-özgür irade sorununa ilişkin görüşlerine kısaca değinildikten sonra, çağdaş analitik din felsefesinde tanrısal ön bilgi-özgür irade sorununa ilişkin Ockhamcı çözüm olarak adlandırılan görüş ve buna ilişkin tartışmalar ele alınacaktır. Bu kapsamda Ockhamcı çözüm olarak savunulan görüşlerin tanrısal ön bilgi ile insan özgür iradesini bağdaştırma açısından başarısız olduğu gösterilecektir. Ayrıca, (...) Ockhamcı çözümlerin geleceğe ilişkin olumsal önermeler konusunda varsaydığı görüşün karşılaştığı metafiziksel sorun ortaya konacak ve bu sorunun, tanrısal ön bilgi ile özgür iradeyi bağdaştırmaya yönelik herhangi bir girişim açısından sorun oluşturduğu vurgulanacaktır. (shrink)

Open Theist theologians argue that their view of divine foreknowledge and providence is the correct interpretation of the Bible, and suggest some biblical evidence to support this claim. Among these theologians, Gregory A. Boyd’s case is the most systematic, and also the most comprehensive and rigorous. Taking into consideration (1) the main philosophical claims of Open Theism and its main rivals, namely Calvinism and Molinism, and (2) Open Theist theologians’ interpretative principles for the Bible, the biblical evidence for Open Theism (...) suggested by Boyd can be classified into three groups according to their strength. I will argue that the first group of themes has no evidential value for Open Theism, since these themes can be interpreted just as plausibly from a Calvinist or Molinist perspective. By contrast, the second group of themes has some evidential value and thus constitutes prima facie evidence for Open Theism, since these themes make most sense under an Open Theist interpretation. However, these themes also make some sense on a Molinist reading. The third group of themes, I argue, has most evidential value for Open Theism, since it seems hard to reconcile these themes either with Calvinism or Molinism. (shrink)

Research suggests that organizational justice has important impacts on work-related attitudes and behaviors, such as organizational citizenship behavior. In this article, we explore the extent to which individualism moderates the relationship between organizational justice and OCB among citizens in Kyrgyzstan. We make additional contributions to the literature because we know very little about these constructs in this former Soviet Union country, Kyrgyzstan, an under-researched and under-represented region of the world. Results of our data collected from 402 managers and employees in (...) Kyrgyzstan offer the following new discoveries. All three justice constructs are related to OCB. Individualism moderates only the distributive and interactive justice to OCB relationships. We develop an intricate theory with provocative implications: Procedural justice produces obedience. For “individualists,” interactional justice inspires loyalty and, interestingly, distributive justice “can only buy” participation, but “can’t buy” loyalty. Therefore, for individualists, interactional justice outweighs distributive justice for organizational loyalty. Based on Kyrgyz citizens’ justice, OCB, and individualism, our theory reveals novel insights regarding culture, money attitude, and intrinsic motivation and provides critical and practical implications to the field of business ethics. (shrink)

Sagānî's Mashāriq al-Anwār is one of the most used sources about the science of hadith in the Ottoman Empire. This work reinforced its authority with the commentaries of Ibn Melek and Ekmeleddin Bāberti. Many studies have been done about Mashāriq and its commentaries in the Ottoman Empire. Most of them are in manuscript form, and some do not even have introductory information. One of these works, about which there is no study, is Darwīsh Ali's Anwār a'l-Mashāriq. The work is a (...) voluminous hāshiya written about the commentaries of Ibn Malak and Bābartī together with Mashāriq al-Anwār. Studies attribute this work to Ali Dede el-Bosnawi (d. 1007-1598). However, this ratio needs to be corrected. One of the questions of this article is whether Darwīsh Ali b. Muhammad, who is stated as the author of the book, and Ali Dede al-Bosnawi are the same person. The answer to this question has been researched as a result of comparing information obtained from the different copies of the work and the points where Ali Dede's life overlaps and does not over-lap. Although Ali Dede lived in Bosnia, Zigetvar, Istanbul, Mecca, and Medina, there is no information that he lived in Aleppo. However, our author Darwīsh Ali clearly states that he was a mufti in Aleppo in the introduction of some of his copies. The author also talks about a period when he was in the Husrev Pasha madrasah. Even though Gazi Husrev Pasha madrasah in Bosnia comes to mind when Husrev Pasha madrasah is mentioned, there is also a madrasah with this name in Aleppo. It is known that Darwīsh Ali, who was a mufti in Aleppo, has a history book called Hulāsa al-Tawārīh. In different copies of Anwār al-Mashāriq, Ahmed Pasha Madrasa in Karahisar is mentioned as the place where his work was written. What is meant here may be the Gedik Ahmed Pasha madrasah in Afyonkarahisar or the Ahmed Pasha madrasah in Tekirdag Çorlu. It is difficult to identify the author from the information used in the hashiya. Because the features such as the use of poetry and Persian, a good knowledge of hadith, and knowledge of Sufism in the book can point to both authors. (shrink)

Hicrî birinci yüzyılın sonu ile ikinci yüzyılın ortalarında yaşamış bulunan Ca‘fer-i Sâdık ve Ebû Hanîfe, akran iki âlimdir. Kûfe’de yetişen ve Ehl-i sünnet mezheplerinden birinin imamı olan Ebû Hanîfe’nin, Medine’de yetişen ve İsnâaşeriyye’nin altıncı imamı kabul edilen Ca‘fer ile bir araya geldiği ve onun talebesi olduğu hem sünnî hem Şiî kaynaklarda rivayet edilmektedir. Mukaddem kaynaklarda Ebû Hanîfe’nin Ca‘fer-i Sâdık’ın öğrencisi olduğu yönündeki ifadelerin, muahhar kaynaklarda abartılı bir şekilde yorumlandığı görülmüştür. Bu çalışmada Ebû Hanîfe ile Ca‘fer-i Sâdık arasındaki hoca-talebe ilişkisi netleştirilmeye (...) çalışılmıştır. Bu sebeple öncelikle kısaca her iki imamın hayatı ele alınarak onların ilmî birikimi tespit edilmiştir. Akabinde Ebû Hanîfe ile Ca‘fer’in ne zaman ve ne kadar süre birlikte oldukları, Ebû Hanîfe’nin Ehl-i beyt’e yönelik tutumunun Ca‘fer’den ilim almasında ne gibi bir etkisinin bulunduğu ve çeşitli ilim dallarında Ebû Hanîfe- Ca‘fer ilişkisi tespit edilmeye çalışılmıştır. (shrink)

There are basic traffic rules as well as rules that must be followed personally and socially. Depending on the drivers, positive and negative behaviors occur in traffic. Because of negative behaviors in traffic, there are loss of life and property, as well as moral/psychological prob-lems. It is seen that moral behavior, empathy and religious values are important in traffic. There are many studies that reveal the relationship between religiousness, traffic behaviors, and empathy. It can be predicted that there are relationships (...) between religiosity, driver behav-ior and empathy. Moreover, according to studies based on correlation relations, it can be stated that those with high religiousness, inner religiosity and empathy scores are more careful and respectful in traffic. Empathic tendencies and religious values might lead to be more civilized, more respectful, and to comply with the traffic rules. The aim of the current study was to analyze the relationship between religiosity, traffic behavior, and empathy. Under the guidance of literature, the following hypotheses were tested: There is a differentiation in traffic errors and violations and positive driver behavior by gender. Positive driver behaviors and traffic errors and violations differ according to the accident rate. There is a statistically positive rela-tionship between religiousness and empathy and positive driver behavior. There is a negative relationship between religiousness and traffic errors and violations. Religiousness predicts empathetic tendencies and positive driver behavior. Empathy mediates in the relationship between religiosity and positive driver behavior. Research methods of the current study were documentation and relational survey method. Data collection was made by means of various social media and messengers etc. A total of 201 volunteers participated in the current study. According to gender, 104 (51.7%) of the partici-pants were men and 97 (48.3%) were women. The age range of the sample varied between 20 and 58 and the average age is 33. 199 (99%) of the participants had a driver’s license, 2 (1%) had not any driver’s license. In terms of accident rates, 100 of the participants (49.8%) had an accident, 101 of them (50.2%) never had an accident. The data was analyzed using SPSS and AMOS program. Descriptive analysis, t-test, Pearson correlation test, multiple regression based on structural equation model, intermediate variable analysis, and reliability analysis tests were performed in the analyzes. The questionnaire of the study consisted of the personal infor-mation form and the consent form created by the researcher, the driver behavior scale devel-oped by Reason et al., adapted to Turkish by Sümer et al., the positive driver behavior scale developed by Özkan and Lajunen, the empathic tendency scale developed by Dökmen and the religiousness scale developed by Ayten. According to gender, there is a statistically significant differentiation in terms of traffic errors and violations (t (199) = 4.731; p 0.001), and errors and violations (β = -, 120; p> 0.001). Regarding the regression weights according to the structural equation model, in terms of relationships between varia-bles, it is not statistically eligible to analyze the mediator. (shrink)

In this research, firstly, the related literature of cyberbullying/victimization, problematic internet usage and religiosity and correlations among religiosity, cyberbullying/victimization and problematic internet use were tried to be revealed. Subsequently, the differences between the gender groups on cyberbullying/victimization, problematic internet use and religiosity were examined. Moreover, the differences among the age groups on cyberbullying/victimization, problematic internet use and religiosity were analyzed. The study was conducted with 1130 participants between 16-55 years old. In the study, Personal Information Form, Revised CyberBullying Inventory, Generalized (...) Problematic Internet Use Scale 2 (GPIUS2) and two different Religiosity Scales were utilized. Personal Information Form was arranged by researchers. Two items of the Personal Information Form are derived from the Bapint Scale who developed by Öğel and et al. Revised CyberBullying Inventory was developed by Topçu and Erdur-Baker. Generalized Problematic Internet Use Scale 2 (GPIUS2) was developed by Caplan in 2010. The first religiosity scale was developed by Veysel and this version edited by Ayten was used. The second religiosity scale was developed by Ayten. According to the results of the study, it was seen that there was a statistically significant difference in the cyber bullying variable according to the sex. However, according to sex, cyber victimization, problematic internet use and religiosity variables were found not to be significantly differentiated. There is a significant difference in the cyberbullying, problematic internet use and religiosity according to the age variable. It has been found that there is no significant difference in the cyber victimization variable. According to the correlation which have been obtained, the significant negative relationship between religiosity, cyber bullying/victimization and problematic internet use were found. It is possible to say that as the religiousness increases, cyberbullying, cyber victimization and problematic internet usage decrease. (shrink)

Having emerged out of the notions of doing good and gaining good deeds, the institution of waqf, which is as old as the history of humanity, gained a legal basis with Islam and became a perpetual institution. The institution of waqf which is concerned with undertaking socio-cultural and religious services, or similar acts, were common not only among Muslims but also among people belonging to other religions. For example, it is known that Indian kings donated villages to Brahmans who were (...) clergymen. While the Brahmans did not own the property of these villages, they received the income of the lands cultivated by the peasants, and thus had revenues. The waqf institutions established by both Muslim and non-Muslim subjects in Dar al-Islam operated under the Shari’ah law. It is known that many institutions of waqf were established in the context of the same Shari’ah provisions in Cyprus, where the Ottoman Empire ruled for three hundred and seven years. Although there have been many studies on the institutions of waqf in Ottoman Cyprus, only one of them deals with non-Muslim foundations. That study goes into only seven private foundations, while not mentioning pre and post-conquest institutions of waqf belonging to churches. This present study aims to contribute to this gap in the literature. It is based on the analysis of the Cyprus Shar'iyyah records in the Turkish Republic of Northern Cyprus as the main source of the study, in addition to the documents from the Ottoman archive and the Archives of the Directorate General of Foundations. First, by explaining the concepts of non-Muslim and dhimmī, it will address the individuals in this category in Cyprus and their legal rights, and will focus on the rights of non-Muslims to establish foundations according to the Islamic law. It will examine in detail eleven private foundations, one of which was abolished, in addition to twenty-one church and monastery foundations belonging to different congregations. (shrink)