The fact that the mystical experience is a repetitive phenomenon in different social, cultural and religious structures in different periods and has a mysterious element in it has caused that mysticism has taken its place among the basic subjects of the field since the first periods of psychology of religion. One of the sections of The Varieties of Religious Experience, which is regarded as the main source of the area, is mysticism. In general, "mystical experience" is considered as a subcategory (...) of "religious experience", which is a wider area. For this reason, it also carries the characteristics of religious experience. Due to these common features, it can be seen that they are used in place of each other in the literature. If the religious experience is defined as the experience of the individual at the time of encounter with the sacred, such experience can be obtained in two ways. In the “religion-based mystical experience”, which is the first way, institutional or established religious thoughts and understandings and holly writings are influential. The second way, “non-religious or natural mystical experience”, can be said to be spiritual quests that individual needs play an important role in them are effective. Personality is used as one of the basic variables in social and health sciences in general, and in psychology because it is among the main subjects in particular. The common emphasis of research on personality is that the phenomenon is extremely complicated. Despite its widespread use, the abstraction of the concept has been influenced by the diversity of the researchers' perspectives and this has led to a lack of clear consensus on the definition. However, in order to investigate the phenomenon in recent periods, dimensional approaches that their basic assumption is personality can be categorized under certain factors have begun to be preferred. In this study, HEXACO was used, because it was thought that it could make a more detailed measurement of personality. The sample of this study is composed of 345 students studying at Erciyes University Theology Faculty in 2017-2018 academic year. When looked at the gender distribution of the sample, the rate of male students was 21.2% (n=73); and the rate of female students was 78.8% (n=272). This reflects the current situation in the faculty. The average age was 21,13 (sd=1,761). The age range is 18-26. Class distribution was 23,5% (n = 81) in Preparatory class; 15.4% (n = 53) in first-grade; 19.4% (n = 67) in second-grade; 18.3% (n=63) in third grade (n = 63); and 23.5% (n = 81) in the fourth grade. It has been noted that distributions are homogeneous in terms of class variables. The "Mystical Experience Scale" which is developed by Ralph W. Hood to measure the criteria which are offered by Walter T. Stace and which must be in the mystical experience has been used in determining the tendency of mystical experience. Hood et al. have reported reasonable reliabilities for subscales based on 3-factor solution. Alpha coefficients of the original scale were ,76, ,69, and ,76 for the extrovertive mysticism, introvertive mysticism and religious interpretation respectively. The adaptation of the scale to Turkish culture and the validity and reliability study were carried out by Mehmet Süheyl Unal as a graduate thesis and it was stated that the Alpha coefficient was ,89. In this study, the Cronbach Alpha reliability coefficient of scale is ,91. HEXACO, developed by Lee and Ashton, was used to determine personality traits. The scale was adapted to Turkish by Wasti, Lee, Ashton and Somer. The scale consists of Honesty-humility (H), Emotionality (E), eXtraversion (X), Agreeableness (A), Conscientiousness (C), and Openness to experience (O) factors. Pearson Moments Multiplication Correlation Analysis was performed to determine if there is a relationship between mystical experience tendencies and personality traits when the data were analyzed in accordance with the aim of the study. Later, it was tried to determine the power of explaining the variables with Multiple Linear Regression Analysis. In addition, One-way ANOVA was used to determine whether there was any relationship between significance levels. Moreover, descriptive statistics of relevant variables are included in the study. Findings show that participants have the highest average to Positive Affect (m=3,69; sd.=,77) and the lowest average to Temporal/Spatial Quality (m=2,94; sd.=,89) factor in terms of mystical experience. Additively, they obtained close values in Ego Quality, Noetic Quality and Ineffability factors. When the students were evaluated in terms of gender, it was seen that there was a difference in level of significance only in terms of Unifying Quality (t=1,770; p=,028). ANOVA analysis was carried out to determine whether there was any variation in class variable. As a result of this analysis, it is seen that all of the factors are significantly differentiated in terms of class variable. From the standing point of class variable, it is seen that the first grades differed negatively compared to the other classes. According to the data, the scores on the mystical experience scale for preparation and first grade are high while the averages for the next grade are falling. There is no difference on level of significance between age and mystical experience factors, the last independent variable. When looked at the correlations among mystical experience factors, it is understood that all of the factors are in a meaningful relationship with each other. The highest correlation is between Religious Quality and Ineffability (r=,661); the lowest correlation is between the Unifying Quality and the Temporal/Spatial Quality (r=,346). Among the six factors of HEXACO that have been developed to determine the personality traits, the students have the highest average on Humility-Honesty (m=3,76; sd.=,55); the lowest average on eXtraversion (m=3,04; sd.=0,65). In terms of gender, there is a statistically significant difference in factors of Humility-Honesty (t=,606; p=,004), Emotionality (t=,334; p=,000), and Constientiousness (t=,022; p=,033). There is no significant difference between class and age variables and personality traits. According to Linear Regression analysis, Agreeableness, Constientiousness and Openness to Experience factors of personality traits are predictive of mystical experience in a significant level statistically. Personality dimensions that are most related to mystical experience as a result of analysis are Conscientiousness and Openness to Experience. When the mystical experience is compared with the personality traits, it is concluded that Openness to Experience factor is related to all the factors of the mystical experience except for the Ineffability. Although the relationship is regarded as weak in terms of correlation, it is an important finding that there are positive relations in between. In other words, as personality traits evolve, the mystical experience level also increases. The lack of a similar work in the literature in this respect removes the possibility of making comparisons. (shrink)

This study has focused on the mystical experience which is one of the most important topics of psychology of religion, but it is a subject not examined enough in Turkey and also tried to determine the relationship between personality traits and personality. Data were collected from 345 students who were studying at Erciyes University Faculty of Theology by questionnaire method. “The Mysticism Scale”which is developed by Ralph Hood and widely used in international literature to measure the mystical experience and “HEXACO (...) Personality Inventory”were used to measure the personality traits of students. In addition to descriptive statistics of demographic characteristics of the sample, The Pearson Moments Multiplication Correlation Analysis, Independent Sample t-Test and One-Way ANOVA techniques were used in the analysis. Findings show that participants have the highest average to Positive Affect and the lowest average to Temporal/Spatial Quality factor. In addition, they obtained close values in Ego Quality, Noetic Quality and Ineffability factors. When the students were evaluated in terms of gender, it was seen that there was a difference in level of significance only in terms of Unifying Quality. ANOVA analysis was carried out to determine whether there was any variation in class variable. As a result of this analysis, it is seen that all of the factors are significantly differentiated in terms of class variable. There is no difference in level of significance between age and mystical experience factors, the last independent variable. When looked at the correlations among mystical experience factors, it is understood that all of the factors are in a meaningful relationship with each other. Among the six factors of HEXACO, the students have the highest average on Humility-Honesty; the lowest average on eXtraversion. In terms of gender, there is a statistically significant difference in the level of Humility-Honesty, Emotionality, and Conscientiousness. There is no significant difference between class and age variables and personality traits. According to Linear Regression analysis, Agreeableness, Conscientiousness and Openness to Experience factors of personality traits are predictive of mystical experience in a statistically significant level. Summary: The fact that the mystical experience is a repetitive phenomenon in different social, cultural and religious structures in different periods and has a mysterious element in it has caused that mysticism has taken its place among the basic subjects of the field since the first periods of psychology of religion. One of the sections of The Varieties of Religious Experience, which is regarded as the main source of the area, is mysticism. In general, "mystical experience" is considered as a subcategory of "religious experience", which is a wider area. For this reason, it also carries the characteristics of religious experience. Due to these common features, it can be seen that they are used in place of each other in the literature.If the religious experience is defined as the experience of the individual at the time of encounter with the sacred, such experience can be obtained in two ways. In the “religion-based mystical experience”, which is the first way, institutional or established religious thoughts and understandings and holly writings are influential. The second way, “non-religious or natural mystical experience”, can be said to be spiritual quests that individual needs play an important role in them are effective.Personality is used as one of the basic variables in social and health sciences in general, and in psychology because it is among the main subjects in particular. The common emphasis of research on personality is that the phenomenon is extremely complicated. Despite its widespread use, the abstraction of the concept has been influenced by the diversity of the researchers' perspectives and this has led to a lack of clear consensus on the definition. However, in order to investigate the phenomenon in recent periods, dimensional approaches that their basic assumption is personality can be categorized under certain factors have begun to be preferred. In this study, HEXACO was used, because it was thought that it could make a more detailed measurement of personality.The sample of this study is composed of 345 students studying at Erciyes University Theology Faculty in 2017-2018 academic year. When looked at the gender distribution of the sample, the rate of male students was 21.2% (n=73); and the rate of female students was 78.8% (n=272). This reflects the current situation in the faculty. The average age was 21,13 (sd=1,761). The age range is 18-26. Class distribution was 23,5% (n = 81) in Preparatory class; 15.4% (n = 53) in first-grade; 19.4% (n = 67) in second-grade; 18.3% (n=63) in third grade (n = 63); and 23.5% (n = 81) in the fourth grade. It has been noted that distributions are homogeneous in terms of class variables.The "Mystical Experience Scale" which is developed by Ralph W. Hood to measure the criteria which are offered by Walter T. Stace and which must be in the mystical experience has been used in determining the tendency of mystical experience. Hood et al. have reported reasonable reliabilities for subscales based on 3-factor solution. Alpha coefficients of the original scale were,76,,69, and,76 for the extrovertive mysticism, introvertive mysticism and religious interpretation respectively. The adaptation of the scale to Turkish culture and the validity and reliability study were carried out by Mehmet Süheyl Unal as a graduate thesis and it was stated that the Alpha coefficient was,89. In this study, the Cronbach Alpha reliability coefficient of scale is,91. HEXACO, developed by Lee and Ashton, was used to determine personality traits. The scale was adapted to Turkish by Wasti, Lee, Ashton and Somer. The scale consists of Honesty-humility (H), Emotionality (E), eXtraversion (X), Agreeableness (A), Conscientiousness (C), and Openness to experience (O) factors.Pearson Moments Multiplication Correlation Analysis was performed to determine if there is a relationship between mystical experience tendencies and personality traits when the data were analyzed in accordance with the aim of the study. Later, it was tried to determine the power of explaining the variables with Multiple Linear Regression Analysis. In addition, One-way ANOVA was used to determine whether there was any relationship between significance levels. Moreover, descriptive statistics of relevant variables are included in the study.Findings show that participants have the highest average to Positive Affect (m=3,69; sd.=,77) and the lowest average to Temporal/Spatial Quality (m=2,94; sd.=,89) factor in terms of mystical experience. Additively, they obtained close values in Ego Quality, Noetic Quality and Ineffability factors. When the students were evaluated in terms of gender, it was seen that there was a difference in level of significance only in terms of Unifying Quality (t=1,770; p=,028). ANOVA analysis was carried out to determine whether there was any variation in class variable. As a result of this analysis, it is seen that all of the factors are significantly differentiated in terms of class variable. From the standing point of class variable, it is seen that the first grades differed negatively compared to the other classes. According to the data, the scores on the mystical experience scale for preparation and first grade are high while the averages for the next grade are falling. There is no difference on level of significance between age and mystical experience factors, the last independent variable. When looked at the correlations among mystical experience factors, it is understood that all of the factors are in a meaningful relationship with each other. The highest correlation is between Religious Quality and Ineffability (r=,661); the lowest correlation is between the Unifying Quality and the Temporal/Spatial Quality (r=,346).Among the six factors of HEXACO that have been developed to determine the personality traits, the students have the highest average on Humility-Honesty (m=3,76; sd.=,55); the lowest average on eXtraversion (m=3,04; sd.=0,65). In terms of gender, there is a statistically significant difference in factors of Humility-Honesty (t=,606; p=,004), Emotionality (t=,334; p=,000), and Constientiousness (t=,022; p=,033). There is no significant difference between class and age variables and personality traits. According to Linear Regression analysis, Agreeableness, Constientiousness and Openness to Experience factors of personality traits are predictive of mystical experience in a significant level statistically.Personality dimensions that are most related to mystical experience as a result of analysis are Conscientiousness and Openness to Experience. When the mystical experience is compared with the personality traits, it is concluded that Openness to Experience factor is related to all the factors of the mystical experience except for the Ineffability. Although the relationship is regarded as weak in terms of correlation, it is an important finding that there are positive relations in between. In other words, as personality traits evolve, the mystical experience level also increases. The lack of a similar work in the literature in this respect removes the possibility of making comparisons. (shrink)

Limitwise monotonic sets and functions constitute an important tool in computable structure theory. We investigate limitwise monotonic numberings. A numbering ν of a family is limitwise monotonic (l.m.) if every set is the range of a limitwise monotonic function, uniformly in k. The set of all l.m. numberings of S induces the Rogers semilattice. The semilattices exhibit a peculiar behavior, which puts them in‐between the classical Rogers semilattices (for computable families) and Rogers semilattices of ‐computable families. We show that every (...) Rogers semilattice of a ‐computable family is isomorphic to some semilattice. On the other hand, there are infinitely many isomorphism types of classical Rogers semilattices which can be realized as semilattices. In particular, there is an l.m. family S such that is isomorphic to the upper semilattice of c.e. m‐degrees. We prove that if an l.m. family S contains more than one element, then the poset is infinite, and it is not a lattice. The l.m. numberings form an ideal (w.r.t. reducibility between numberings) inside the class of all ‐computable numberings. We prove that inside this class, the index set of l.m. numberings is ‐complete. (shrink)

After presenting a variety of arguments in support of the idea that ordinary names are indexical, I respond to John Perry's recent arguments against the indexicality of names. I conclude by indicating some connections between the theory of names defended here and Wittgenstein's observations on naming, and suggest that the latter may have been misconstrued in the literature.

The passing on of information to GPs by genito-urinary doctors is to be encouraged but is not always possible and ultimately the patient's wishes and confidentiality must be respected if sexually transmitted diseases and HIV infection are to be controlled. Infected health-care workers should seek counselling and medical support and clear guidelines from professional organisations which are in existence. However, they will only do so if strict confidentiality is maintained and assurance about future employment can be given.

The influence of Goethe on Wittgenstein is just beginning to be appreciated. Hacker and Baker, Westphal, Monk, and Haller have all drawn attention to significant affinities between the two men's work, and the number of explicit citations of Goethe in Wittgenstein's texts supports the idea that we are not dealing simply with a matter of deeplying similarities of aim and method, but of direct and major influence. These scholarly developments are encouraging because they help to place Wittgenstein's work within an (...) important tradition of German letters which goes far beyond his contemporaries and immediate forebears in Vienna; and they show that Wittgenstein's profound interest in literature and music is ceasing to be merely a matter of biographical anecdote, and is being used to illuminate some of the most central areas of his work. (shrink)

Among bioethicists and members of the public, genetics is often regarded as unique in its ethical challenges. As medical researchers and clinicians increasingly combine genetic information with a range of non-genetic information in the study and clinical management of patients with common diseases, the unique ethical challenges attributed to genetics must be re-examined. A process of genetic routinisation that will have implications for research and clinical ethics, as well as for public conceptions of genetic information, is constituted by the emergence (...) of new forms of genetic medicine, in which genetic information is interpreted in a multifactorial frame of reference. Although the integration of genetics in medical research and treatment may be a helpful corrective to the mistaken assumptions of genetic essentialism or determinism, the routinisation of genetics may have unintended consequences for the protection of genetic information, perceptions of non-genetic information and the loss of genetic research as a laboratory for exploring issues in research and clinical ethics. Consequently, new ethical challenges are presented by the increasing routinisation of genetic information in both biomedical and public spheres. (shrink)

After presenting a variety of arguments in support of the idea that ordinary names are indexical, I respond to John Perry's recent arguments against the indexicality of names. I conclude by indicating some connections between the theory of names defended here and Wittgenstein's observations on naming, and suggest that the latter may have been misconstrued in the literature.

The theory of personal identity should illuminate and be illuminated by the theory of personality, of which it is a part. I believe that Locke's theory succeeds in this more than that of any other great philosopher, and the modifications which it may need are not fundamental ones. The problems raised by Butler and Flew can be made to disappear.

First published in 2004. Routledge is an imprint of Taylor & Francis, an informa company.

First published in 2004. Routledge is an imprint of Taylor & Francis, an informa company.

Bu çalışmada, bitkibilimde kullanılan bir terim olan liken kelimesine, kök anlamına sadık kalarak Türkçe yeni bir karşılık önerilmektedir. Bu önerinin mantıksal çerçevesi, Antik Yunancadan, Orta Çağ Arapçasına, Orta Çağ Latincesine ve nihayetinde de Türkçeye kadar uzanan bir yelpazede, konuya esas teşkil eden tarihî metinlere ve onların kaydedildiği elyazmalarına dayanmaktadır. Türkçe metinlerde liken terimi yerine yalaç teriminin kullanımı öneri lmektedir. Bu öneri ülkemizdeki dilbilim, onomastik ve bitkibilim uzmanlarının eleştirel dikkatine sunulmaktadır.

Precision Medicine has become a common label for data-intensive and patient-driven biomedical research. Its intended future is reflected in endeavours such as the Precision Medicine Initiative in the USA. This article addresses the question whether it is possible to discern a new ‘medical cosmology’ in Precision Medicine, a concept that was developed by Nicholas Jewson to describe comprehensive transformations involving various dimensions of biomedical knowledge and practice, such as vocabularies, the roles of patients and physicians and the conceptualisation of disease. (...) Subsequently, I will elaborate my assessment of the features of Precision Medicine with the help of Michel Foucault, by exploring how precision medicine involves a transformation along three axes: the axis of biomedical knowledge, of biomedical power and of the patient as a self. Patients are encouraged to become the managers of their own health status, while the medical domain is reframed as a data-sharing community, characterised by changing power relationships between providers and patients, producers and consumers. While the emerging Precision Medicine cosmology may surpass existing knowledge frameworks; it obscures previous traditions and reduces research-subjects to mere data. This in turn, means that the individual is both subjected to the neoliberal demand to share personal information, and at the same time has acquired the positive ‘right’ to become a member of the data-sharing community. The subject has to constantly negotiate the meaning of his or her data, which can either enable self-expression, or function as a commanding Superego. (shrink)

Pure Type Systems, PTSs, were introduced as a generalization of the type systems of Barendregt's lambda cube and were designed to provide a foundation for actual proof assistants which will verify proofs. Systems of illative combinatory logic or lambda calculus, ICLs, were introduced by Curry and Church as a foundation for logic and mathematics. In an earlier paper we considered two changes to the rules of the PTSs which made these rules more like ICL rules. This led to four kinds (...) of PTSs. Most importantly PTSs are about statements of the form M:A, where M is a term and A a type. In ICLs there are no explicit types and the statements are terms. In this paper we show that for each of the four forms of PTS there is an equivalent form of ICL, sometimes if certain conditions hold. (shrink)

The first system of intersection types, Coppo and Dezani [3], extended simple types to include intersections and added intersection introduction and elimination rules (( $\wedge$ I) and ( $\wedge$ E)) to the type assignment system. The major advantage of these new types was that they were invariant under β-equality, later work by Barendregt, Coppo and Dezani [1], extended this to include an (η) rule which gave types invariant under βη-reduction. Urzyczyn proved in [6] that for both these systems it is (...) undecidable whether a given intersection type is empty. Kurata and Takahashi however have shown in [5] that this emptiness problem is decidable for the sytem including (η), but without ( $\wedge$ I). The aim of this paper is to classify intersection type systems lacking some of ( $\wedge$ I), ( $\wedge$ E) and (η), into equivalence classes according to their strength in typing λ-terms and also according to their strength in possessing inhabitants. This classification is used in a later paper to extend the above (un)decidability results to two of the five inhabitation-equivalence classes. This later paper also shows that the systems in two more of these classes have decidable inhabitation problems and develops algorithms to find such inhabitants. (shrink)

The idea underlying this article was that the humanities in general and business ethics in particular should be more firmly embedded in business management programs. A number of areas have been identified for students to use as topics for research projects in management ethics. These ranged from Biblical and classical times to the present day. Some were drawn from sources that were less well known e.g. the De consolatione philosphiae ‘The Consolation of Philosophy’ by Boethius 524 AD. This was chosen (...) partly for its ethical content, but also because Boethius was magister officiorum i.e. head of the civil service. Aelfred the Great (849–899) King of Wessex (he who burnt those cakes) was chosen because he promoted the intellectual, moral and spiritual qualities that were to serve as guidelines for his executives. Nineteenth century literature (Dickens, Thackeray, Trollope and Galsworthy) was also chosen as a source of topics for research projects in business ethics. The writer acknowledges the work of earlier writers in the fields of management, organisation theory, and business ethics. (shrink)