The rule of law is politico-legal realm of the modern society that it balances human gratifications, self-respect and prerequisites of legal order, after dissolution of the traditional society. Apart from our criticisms on the capitalist society there had been an expanding development of civic virtue of the human individual since early beginning of capitalism up to the 1980’ies when idea of self respect and the legal order relatively balanced. But, after neo-liberalism, the development is retrieving to the unbridled individualism, detrimental (...) to the human virtue of all humanity. (shrink)

In this study, we aimed to investigate how prospective science teachers, who participated in a series of explicit-reflective activities for NOS teaching, understood "science in a social and cultural context" in the context of a biographical documentary film. We adopted a phenomenological approach. The data were analyzed descriptively by considering the aspects of nature of science and the levels of understanding as defined in Dilthey's hermeneutic approach. In this way, we determined participants’ levels of hermeneutic understanding regarding the nature of (...) science. The findings show that the participants regarded science within the framework of aspects of the consensus view blended with somewhat authentic interpretations and at a basic level of understanding from the point of view of hermeneutics. This finding highlights the importance of integrating the hermeneutic approach into the teaching process in understanding science. (shrink)

The 19th century constitutes the most unsteady period of the Ottoman Empire on the basis of military, political and scientific senses. Although not as much as in previous centuries, respected scholars and mystics continued to be upbrought in this century. Muhammed Tevfîk Bosnevî Efendi (1866) is one of the leading scholar mystics who upbrought in the Ottoman science and wisdom climate in the aforementioned period. After he was promoted to the caliphate post in eleven sects carrying out active guidance activities (...) in Istanbul, he consented to become a devout disciple of the famous Halwati-Shabani Sheikh of the time, Kuşadalı İbrahim Efendi, and received his ijazah by completing the entire course of mystical training under his supervision. Upon the death of his sheikh, he took the position of guidance and assumed the duty of guidance for twenty years. He also adopted the understanding of ignoring the cult rituals such as the crown, cardigan, and fleece, which were the most distinctive qualities of his sheikh, and disregarded such images throughout his life. He has a deep knowledge of Islamic sciences such as fiqh, tafsir, hadith and kalam, as can be understood from the works that were written by his students in the lesson circles called Council [Majlis]. In this study, which examines the work named "Tefsîru ve'd-Duhâ li'l-Hammâmî", his hermeneutics method is discussed. At the end of the study, it is understood that he explained the Qur'an in the light of the Qur'an, hadith-i sharifs, and the words of the Companions. It is also clear that in order to consolidate the subjects, he included legends from the life of our Prophet Muhammed, Companions and Saints (Awliya). Although he interprets words, it is observed that his main priority is not words but their meaning, he focuses on verses’ messages and aimed to deliver them to the addressee. It has been determined that he preferred the explanations of the past scholars rather than interpreting the verses personally, and he referred to both the first period hermeneutics works written in Arabic and the ones written by the Ottoman scholars. (shrink)

This article examines tafsir (interpretation of the Qurʾān) - translation relationship in the example of the translation of verse 184 of the Surat al-Baqara into Turkish. Undoubtedly, when the verses are translated into another language, it is necessary to reflect to translate what the first interlocutors understood from them. The fact that the rules (hukm) in some verses were repealed (naskh) or allocated (takhsis) later does not change this requirement. In verse 184 of surat al-Baqara, those who can afford to (...) fast but choose not to fast are ordered to pay ransom (fidya) for every day, that is, to pay the daily amount to feed a poor person. According to the detailed information and rumors in the tafsir literature; this rule was applied when the fast was made obligatory (fard) for the first time, and then it was abrogated. However, this practice, which was canceled for healthy and unexcused people, remained as a permission (rukhṣa) for those who were too old and sick to fast. Both the narrations conveyed from the companions (sahaba) and the general opinions of the mufassirs confirm the abrogation of this rule and that it remains a rukhṣa. The fact that the situation is described as naskh or takhsis does not make a difference in terms of transferring the verse to Turkish or another language. The verses on the subject were examined in the light of the most basic tafsir sources. To give an example that reflects the general opinion; It is stated in the thirty-five narrations reported by Tabari from the companions and tābiʿūn that the 184th verse expresses the option (takhyir) of not fasting in return for fidya for those who can fast. This option has been canceled in the next verse but it has remained for, -some people with special conditions-, as the elderly who cannot afford to fast, pregnant women and breastfeeding women who worry about harm to themselves or their childrens. According to the qirāʾa that is "وعلى الذين يُطوَّقونه", it is said that the verse is not abrogated, it is meant for old men and women. But as emphasized by Abū Ḥayyān, it is understood that this qirāʾa is not actually a qirāʾa but a kind of interpretation of the expression "وَعَلَى الَّذِينَ يُطِيقُونَهُ" in terms of rukhṣa. Therefore, the claim that it has not been repealed is probably due to the continued practice of fiqh. On the other hand, also rational evidence shows that the right to choose (takhyir), which was given initially, was later repealed. For example, in verse 184, it is stated that those who are sick and travelers should perform fasting on other days with the expression "فَمَنْ كَانَ مِنْكُمْ مَرِيضًا أَوْ عَلَى سَفَرٍ فَعِدَّةٌ مِنْ أَيَّامٍ أُخَرَ"; The same issue is stated in verse 185 with the expression "وَمَنْ كَانَ مَرِيضًا أَوْ عَلَى سَفَرٍ فَعِدَّةٌ مِنْ أَيَّامٍ أُخَرَ". The repetition in question shows that the two verses were sent not together but at different times. This state of affairs confirms that the second verse has repealed the right of choosing (takhyir) in first one. In addition, as Imam Māturīdi's determined by hit, if those who cannot endure fasting were meant in verse 184, it would be unwise to call these people at the end of the verse as "However, that you fast is better for you, if you only knew!" In the overwhelming majority of Turkish translations of the Qurʾān, it is seen that there is no emphasis on the meaning of the verse when it was first sent. Even the expression “Upon those who are able to fast...” in the verse is translated as “Upon those who aren’t able to fast...”. Whereas it is more consistent and appropriate to reflect the literal meaning of the verse in the translation and explain the situation with additional notes. In this way, it will be understood that two verses that contain the same words and come one after another are sent different times and about different things, hence the reader will be given accurate information. In the nearly thirty examples of translations in the article, it is seen that the translations belonging to Mehmet Akif and Süleyman Tevfik and the translation of the delegation chaired by Hüseyin Kazım are in full harmony with the data in tafsir literature and the general opinion of mufassirs. Rifat Börekçi, the first president of Religious Affairs of the Republic of Turkey, has criticized the translation committee headed by Hüseyin Kazım extremely harshly. Then, with the choice made by Elmalılı Hamdi, almost the direction of the wind changed and the translators could not surpass it. Although there have been some translations in line with the text of the verse, the relevant explanations of these authors reveal that they did not understand the issue in detail and did not make a conscious translation. Meantime the analysis made in the aforementioned verse example shows that reliable translations cannot be made without referring to detailed tafsir information and therefore a correct Qurʾān translation is often not possible without tafsir. (shrink)

Rigveda, Hint alt kıtasının en eski metinlerinden biri olarak, antik Vedik dönemin dini, felsefi ve kültürel yaşamına dair paha biçilmez bilgiler sunar. Bu kutsal kitap, karmaşık ilahiler, ritüeller ve mitolojik anlatılar yoluyla Hindistan’ın manevi ve düşünsel mirasının temellerini şekillendirir. Bu çalışma, Hint kültürünün köklerini ve gelişimini anlamada kritik bir rol oynayarak, yüzyıllar boyunca süregelen dini ritüeller, sosyal yapılar ve kozmolojik anlayışların şekillenmesine dair önemli veriler sunar. Makale, Rigveda’da yer alan Vedik yacña (kurban) ritüelini mercek altına alır; özellikle Soma kurbanının detaylı (...) ritüellerine ve rahiplerin bu törenlerdeki kritik rollerine dikkat çeker. Bu inceleme, eski Hint toplumunda rahiplerin dini ve sosyo-ekonomik etkilerini vurgulayarak, onların toplumdaki yerini ve önemini tartışır. Seçilen ilahilerin niteliksel tematik analizi, karmaşık ritüelistik çerçeveyi çözerek rahiplerin çok yönlü işlevlerine ve Vedik toplumunun toplumsal ve ruhani dengesini korumak için çok önemli bir rahip ücretlendirme biçimi olan ‘dakşiṇā’ sisteminin etkilerine ışık tutmaktadır. Araştırma, ritüelistik performanslar ile doğal dünya arasında simbiyotik bir ilişki olduğunu ileri sürerek, bu ritüellerin etkili bir şekilde uygulanmasının başta yağış olmak üzere çevresel olayları etkilediğine inanıldığını ve böylece insan dini pratiklerinin kozmik düzenle iç içe geçtiğini öne sürmektedir. Metinsel incelemeyi bilimsel yorumlarla bütünleştiren bu çalışma, Vedik kurban uygulamalarına dair kavrayışımızı geliştirmekte ve bunları Vedik dünya görüşünün şekillenmesinde merkezi bir rol oynayan manevi niyetler, maddi sonuçlar ve kozmolojik ilkelerin sofistike bir sentezi olarak tasvir etmektedir. Çalışma, bu eski ritüellerin ruhban sınıfı ile halk arasında nasıl karşılıklı bir dinamik oluşturduğunu, sosyal hiyerarşileri güçlendirirken aynı zamanda topluluğun manevi ve maddi refahını nasıl sağladığını incelemektedir. Bulgular, Vedik ritüellerin yalnızca dini törenler olarak değil, eski Hindistan’ın kültürel ethosunu, toplumsal yapılarını ve dini doktrinlerini şekillendiren temel unsurlar olarak kalıcı etkisinin altını çizmektedir. Rigveda’da ifade edildiği şekliyle kurban uygulamaları, toplumsal uyum için kritik bir araç olarak ortaya çıkmakta, ruhani ve zamansal olanın birbirine bağlılığına dair köklü bir inancı yerleştirmekte ve böylece Vedik dinin aşkın ve pragmatik boyutlarına dair incelikli bir bakış açısı sunmaktadır. Bu çalışma, Vedik kurban ritüelleri, sosyal düzenin oluşumu ve kadim Hint düşüncesinde tanrısalın nasıl algılandığı arasındaki kompleks bağlantıyı açıklamakta, böylece bu eski törenlerin Hinduizm’deki sonraki dini ve kültürel pratikler üzerindeki kalıcı etkisini ve mirasını detaylı bir şekilde ortaya koymaktadır. (shrink)

Arap dili gramerinde istişhâd ameliyesinde diğer naklî deliller kadar olmasa da hadise de yer verilmiştir. Nahivde hadisle istişhâd denilince kimi çevrelerce sadece Hz. Peygamber’in sözleri anlaşılır olmuştur. Oysaki hadis kavramı bundan daha geniş bir içeriğe sahip olup sahâbî ve tâbiî sözlerini de kapsamaktadır. Yine nahiv literatüründe istişhâda dair ortaya konmuş görüşler gözden geçirildiğinde sadece Hz. Peygamber’in sözleri değil az da olsa sahâbenin hatta tâbiînden bazılarının kavillerinin dahi referans alındığı görülmektedir. Bu olgudan hareketle sahâbe ve tâbiîn kavillerinin hadisler içindeki yeri, kavliyle (...) istişhâdda bulunulan sahâbe ve tâbiînin kimler olduğu ve istişhâda etkilerinin niceliksel ve niteliksel durumu gibi hipotezler gündeme gelmektedir. Diğer yandan bir kısmı hâlis Arap olan sahâbe ve tâbiînin sözlerinin “Arap kavli” içinde değerlendirilip değerlendirilmeyeceği konusu da akla gelen bir diğer güçlü soru işaretidir. İşte bu varsayımlardan hareketle şu amaçlar gözetilerek bu araştırmada bir neticeye varılabileceği kanaati hâsıl olmuştur: 1- Sahâbî ve tâbiîn sözlerinin Arap kavliyle ilişkisi 2- Hadisin kavramsal boyuttaki mahiyeti ve sınırlılıkları 3- Hadisle istişhâd çerçevesindeki teorik tartışmalar bir yana literatürde sahâbî ve tâbiî kavliyle istişhâd özelinde pratiğin tespit edilmesi. 4- Elde edilen verilere bağlı olarak literatürde teoriyle pratiğin bağdaşıklık durumunun saptanması. Buna göre araştırmada öncelikle hem erken dönemde hem geç dönemde istişhâd bağlamında eserlerinde sahâbî kavline ve varsa tâbiî kavline yer veren nahiv bilginleri tespit edilmiş, bunlardan öne çıkanlarının her biri için alt başlıklar açılmıştır. Bu başlıklar altında öncelikle ilgili bilginin hadisle istişhâd noktasındaki genel tutumuna kısaca değinilmiş, daha sonra hem sahâbî kavliyle istişhâdına dair dikkat çekici bir örneğe yer verilmeye çalışılmış hem de sahâbî kavliyle istişhâd tavırlarının niteliksel ve niceliksel yönlerine dikkat çekilmeye çalışılmıştır. Araştırmada ulaşılan sonuç erken dönemde Sîbeveyhi (öl. 180/796), Yahyâ b. Ziyâd el-Ferrâ (öl. 207/822), Ahfeş el-Evsat (öl. 215/830 [?]) ve Müberred (öl. 286/900) gibi nahiv âlimlerinin fesahatleriyle ün yapmış olan Hz. Ömer (öl. 23/644) ve Hz. Ali (öl. 40/661) gibi sahâbenin öncü isimlerinin kavillerini az da olsa hüccet edindiği, geç dönemde ise ilk kez Zemahşerî’nin (öl. 538/1144) bu iki sahâbînin dışında farklı kavillerle istişhâd etmesi sonrasında zamanla Abdurrahman b. Abdullah Süheylî (öl. 581/1185), İbn Mâlik et-Tâî (ö. 672/1274), Radî el-Esterâbâdî (öl. 688/1289’dan sonra), Ebû Hayyân el-Endelüsî (öl. 745/1344) ve İbn Hişâm en-Nahvî (öl. 761/1360) başta olmak üzere sonraki dönemin meşhur bilginleri sayesinde daha fazla sahâbî ve tâbiî kavlinin nahiv literatürüne girdiği şeklindedir. Son tahlilde pratikte hadisle istişhâd adı altında başta Hz. Peygamber’in (s.a.s.) bizzat kendi sözlerinin yanı sıra bir miktar sahâbe ve tâbiîn kavlinin de yer aldığı ve bu kavillerin Arap kavli içerisinde yeri olmakla birlikte hadis kategorisine daha yakın olduğu çıkarımına ulaşılmıştır. Yine geç dönemde Zemahşerî, İbn Hazm (öl. 456/1064), Süheylî ve İbn Harûf el-İşbîlî (öl. 609/1212) gibi bilginlerin başta Hz. Peygamber’in (s.a.s.) sözleriyle olmak üzere sahâbe ve tâbiînin kavilleriyle, bir diğer ifadeyle çok hadisle istişhâdın öncül karakterleri olduğu, dolayısıyla çok hadisle istişhâda sadece İbn Mâlik ekseninde bakılamayacağı, sosyolojik denklemler ekseninde dönemsel bir olgu olarak bakılması gereği gibi hususlar diğer çözüm önerileri olarak gündeme getirilmiştir. (shrink)

This study analyzes prospective teachers’ digital citizenship behaviour norms. The sample consists of the seventeen prospective teachers who studied at the University Of Gaziantep Faculty Of Education in the academic year 2009-2010. Qualitative methods were utilized in the collection and the analysis of data. The results indicated the teachers adequately demonstrated behaviour norms regarding digital communication and digital literacy, yet only few showed behaviour norms concerning digital access, digital etiquette, digital commerce, digital rights and responsibilities, digital law, digital health and (...) wellness, and digital security categories. Therefore, these results highlight the fact that the digital citizenship behaviour norms should be included in teacher training programs in Turkey. (shrink)

PREFACE WORD -/- Hilmi Ziya Ülken was born and educated in Istanbul during the last period of the Ottoman Empire and worked in many fields of the intellectual life of the newly established Republic. Although he was interested in many fields of social sciences, he gained fame in the fields of Turkish thought and Islamic philosophy, and undertook important tasks in revealing and introducing medieval Islamic thinkers and post-Tanzimat Turkish thought. Again, due to his deep knowledge of Eastern and Western (...) philosophies, he was a thinker who made comparative studies and revealed the similarities and differences in both cultures. Apart from philosophy, which is his main field of interest, he also wrote works in the fields of sociology, anthropology, logic, history, novels, poetry, painting, miniature painting and even calligraphy. Ülken served as a bridge to the disconnect in our culture due to the Alphabet Revolution through the works he wrote and the students he trained. He made great contributions to Turkish-Islamic thought with his maturity period works, especially when he was a faculty member in the field of systematic philosophy at Ankara University Faculty of Theology. The philosophy of being, which constitutes the main axis of our study, is intertwined with metaphysics and ontology. Metaphysics, which deals with the question of "what being is", and ontology, which seeks to answer the question of "what kind of the same things exist in essence", are closely related; in fact, it is almost impossible to separate these two fields. Metaphysics, or the philosophy of being, is the most important and yet the most problematic field of philosophy. This is because throughout the history of philosophy there are many philosophers who do not see metaphysics as a field of philosophy. Especially in the Enlightenment period, metaphysics was seen as unobservable and incapable of meaningful discourse because it included topics such as God, the soul and universals. Some positivist thinkers even saw metaphysics as a continuation of animist discourse, the biggest obstacle to progress and Enlightenment, and criticized it severely. As a continuation of this understanding, metaphysics has been viewed negatively in our country since the early years of the Republic, and some philosophers have ignored an important field of philosophy by saying, "Metaphysics is not philosophy; philosophy is not metaphysics." In fact, in contemporary Western philosophy, Heidegger, Heidegger, Heidegger, Heidegger, Heidegger, Heidegger, Heidegger, Heidegger, Heidegger, Heidegger, Heidegger. In fact, in contemporary Western philosophy, philosophers such as Heidegger (1889-1976), Sartre (1905-1980) and Merleau-Ponty (1908-1961) attempted to demolish metaphysics in order to solve the problem of existence, but in doing so they themselves had to do metaphysics. When we ignore metaphysics, we ignore an important field of philosophy and an important function of the philosopher. Because in the pithy words of Ibn Rushd (1126-1198), "Man is a being who does metaphysics." Again, according to the Andalusian philosopher Ibn Bâjce (1077-1139), a virtuous society is one that emphasizes the metaphysical dimension of human beings. Although Ülken grew up in a period when metaphysics was viewed negatively, he wrote many works in this field and attached great importance to metaphysics. In fact, one of his first works was Metaphysics (1928), which is important in this respect. In addition, one of his mature works, Being and Becoming (1968), which is a summary of his philosophy, also shows the importance he attached to metaphysics. Ülken attached great importance to the philosophy of being (ontology) in his philosophical studies. He even wrote on this subject in his Felsefe Dersleri: Bilgi ve Vücûd Nazariyeleri (Metafizik) (Philosophy Lectures: Knowledge and Body Theory -Metaphysics) (1928), Aşk Ahlâkı (Love Ethics) (1931), İnsanî Vatanperverlik (Humanitarian Patriotism) (1933), and Varlık ve Oluş (Being and Becoming) (1968). These works on ontology are among the first publications in his field in Turkish. According to him, the basic subject of philosophy is existence. Other fields should be built on this philosophy. During our study, the most important problem was the change in Ülken's thought between his works. We also encountered difficulties such as the scattered nature of his works, the lack of a systematic system, the lack of methodological sensitivity in footnotes and citations, and the use of some terms in their original form instead of their Turkish equivalents. (shrink)

The purpose of this study was to determine the professional and personal values among midwifery students in Turkey and to identify whether the years of study affected these values. A total of 192 participants were asked to prioritize 16 professional and 36 personal values. The relationship between the year of study and value ranking was analyzed by Kruskal–Wallis test. The first three of the professional values were justice, equality, and human dignity. Equality ranked sixth among the personal terminal values, and (...) it increased with the years of study. Of personal instrumental values, responsibility and cleanliness ranked second and fifth, which are of central importance for the profession of midwifery. However, the other two important values, privacy and preventing unnecessary suffering, ranked lower when the years of study increased, in other words when the students confront clinics. Since these values are important for midwifery, ethics courses should be given throughout the midwifery education to prepare students for the challenges they face in the clinical environment. (shrink)

Background Nurses are the main protectors of goodness, honesty and morality in patient care. Conscience allows nurses to be understanding and careful while they provide patient care. In this research the researcher aimed to determine the relationship between conscientious intelligence levels and caring behaviours of nurses and to determine the factors affecting the conscientious intelligence levels and caring behaviours. Methods This research designed as a descriptive, cross-sectional and correlation study included 314 nurses working at three hospitals in eastern Turkey. The (...) data were collected by the researcher at a time when the nurses were available and not working. Written and oral informed consent was obtained from all the participants. Results A moderate significant positive correlation was observed between conscientious intelligence levels and caring behaviours of nurses. The length of service in nursing, sex and being pleased with the nursing profession were associated with conscientious intelligence levels and caring behaviours. Conclusion At the end of this research, it was determined that nurses with high conscientious intelligence had better caring behaviours. Although it is very important for nurses to be knowledgeable of and competent at providing care, taking their conscience into consideration in the care of his or her patients is more important. If a nurse is not pleased with the nursing profession, his or her behaviour should be monitored when he or she provides care for the patient. Persons without conscientious values should not be accepted into the nursing profession. (shrink)

In this article, the conceptions of prophethood of Peripatetic philosophers and Spinoza are discussed comparatively. Prophethood, one of the most original theories of Islamic philosophy, was discussed by the Peripatetic philosophers in connection with the theory of emanation, together with metaphysics, epistemology, ethics and politics. Al-Fārābī was the first Islamic philosopher to systematize the theory of prophethood with the Active Intellect and the faculty of imagination. After him, all Islamic philosophers dealt with the subject of prophethood in one way or (...) another. Like many Western philosophers, the New Age philosopher Spinoza was also influenced by the Peripatetic theory of prophethood. He explained prophethood in terms of the faculty of imagination and miracles; he also emphasized that prophets were chosen people and their messages were universal, unlike the linguistic perception of Western thought. (shrink)

Integrative experiment design assumes that we can effectively design a space of factors that cause contextual variation. However, this is impossible to do so in a sufficiently objective way, resulting inevitably in observations laden with surrogate models. Consequently, integrative experiment design may even deepen the problem of incommensurability. In comparison, one-at-a-time approaches make much more tentative assumptions about the factors excluded from experiment design, hence still seem better suited to deal with incommensurability.

This article assesses the prospects for the adoption of Rawls’s political liberalism in non‐Western contexts. The argument centers on the religious resurgence in non‐Western societies and presents an evaluation of the viability and acceptability of political liberal principles in the face of the normative, theoretical and practical challenges posed by this development. Political liberalism emerges as a significant theoretical and normative resource; nevertheless, the socio‐political conditions in non‐Western societies may fall short of satisfying the sociological requirements of political liberalism. A (...) strong historical interpretation of Rawls’s sociological assumptions suggests that relatively younger and developing democracies where religious movements are in the ascendant, will have to wait centuries to live up to the social and moral standards of political liberalism. This article comes to a less negative conclusion. The normative arguments of political liberalism can rest on weaker sociological assumptions that do not require such a long period of time to emerge as Rawls appears to suppose. Indeed, the institution of a political liberal regime may be the condition of its own success, encouraging in its own right the necessary political reasonableness among religious views. (shrink)

In this paper, I will try to make clear that aspect of wisdom which relates to the practical application of revealed commands through prophetic practices and traditions of the other founders of religions. Here, I also refer to the wisdom in the Qur’an and the Old and New Testaments of the Bible as examples of the use of this concept in religion. Although both philosophy and religion require using the form of wisdom within a holistic approach, in the course of (...) time the concept of wisdom was neglected both in philosophy and religion. Because of this, after that one cannot judge the evaluation of complex situations in these two areas.Shortly, in this paper, I am going to discuss the place of wisdom in the Philosophy of Religion as a dynamic factor of thought and then propose a new understanding in the Philosophy of Religion because today this discipline is not fully appreciated by all the world religions. (shrink)

Badeen, Ulrich Rudolph’un “Al-Māturīdī und die sunnitische Theologie in Samarkand”(Mâturîdî ve Semerkant’ta Ehl-i Sünnet Kelamı) adlı eserinde kendisinin ele aldığı risalelerden bahsettiğini ve onlara bir başka açıdan temas ettiğini zikretmektedir. Eserin yazılış amacının Eş’arilik ve Maturdilik arasındaki farkları ortaya koyan eserlerin bir listesini vermekten daha ziyade bu farkları ele alan ancak şu ana kadar sadece el yazması halinde bulunan yedi eseri incelemek olduğunu bildirmektedir.

It would be an anachronism to search for modern democracy in the Qur’an that is the first among the other sources of Islam, i.e. Sunnah, ijma and the qiyas. To deduce the definition of Islam merely on the basis of the primary and secondary textual sources rather than the application of them as Muslim praxis would be an incomplete hermeneutic process in understanding it. We can see that the state and the religious society, which was represented by ulama, were separated (...) from each other in an early stage of Islamic history. The members of ulama were in charge of the intellectual and social life, the law and its application. The values of the modern democracy such as law and order, separation of state authority from the public sphere, observing the fundamental rights and freedoms of individuals such as women and religious minorities as the inseparables of democracy were upgraded in Muslim societies. This structure of Muslim society, however, was spoiled by colonialist interventions and the adoption of the modern nation-state concept. (shrink)

According to Thagard, the behavior of practitioners of a field may also be used for demarcation between science and pseudoscience due to its social dimension in addition to the epistemic one. I defended the tendency of pseudoscientists to commit fallacies, and the number of fallacies they commit can be a secondary tool for demarcation problem and this tool is consistent with Thagardian approach. In this paper, I selected the astrology as the case and I revealed nine types of logical fallacies (...) frequently committed by astrologers while introducing their field and/or defending their claims against the scientific inquiries and refutation efforts. I also argued that recognizing these fallacies may help the audience to demarcate between the scientific and the pseudoscientific arguments. (shrink)

Family planning practices were reported by 491 married women, aged 15-49, who applied to the Family Planning Centre in Isparta, Turkey. Eighty-four percent of the women used contraception, the IUD being used most frequently. Almost half of the women married before age 18 years.

One of the important aspects of the classical kalām is that the philosophical topics related to physics and cosmology, namely daqīq or laṭīf al-kalām, have an important place in it. The reason for the involvement of the kalām scholars (mutakallimūn) in these kinds of issues is commonly regarded as an effort to defend Islamic beliefs against other religions and thought systems. However, when their studies are examined closely, the complexity of their concepts and theories, as well as the fact that (...) they discussed these matters not only with opposing groups but also among themselves, show that kalām had a much deeper and integrated relationship with science and philosophy in the classical period. Their engagement with philosophical and scientific matters, such body (jism), substance/atom (jawhar), accident (ʿaraḍ), motion, space, time, and causality dates back to the mid-8th century and displays great diversity. Although the mutakallimūn probably were the first ones to deal with physics-related issues in Islamic thought, it cannot be said that they are given the importance they deserve in modern studies pertaining to the history of science and philosophy in Islamic thought. The fact that, in kalām works, physics-related questions were generally discussed along with theological matters has caused the scholarship of mutakallimūn to be regarded as an adjunct of apologetic discipline and has thereby led to a limited description of kalām’s relationship with science and philosophy in the classical period. This set of circumstances hinders a proper understanding of how science and philosophy emerged and evolved in Islamic thought. In the present article, I will attempt to present the place and role of physical topics, namely daqīq or laṭīf al-kalām, in classical kalām, between the 9th and 11th centuries. Firstly, I will show how the classical mutakallimūn divided kalām into two parts, namely ‘major’ (jalīl) matters, which are based on revelation, and ‘subtle’ (daqīq) or ‘obscure’ (laṭīf) matters, which mainly depend on reason. Matters surrounding jalīl al-kalām indicate the theological problems on which the mutakallimūn had a general agreement, such as God’s oneness, revelation, prophethood, and eschatology. Questions discussed under the category of daqīq or laṭīf al-kalām mostly correspond to philosophical and scientific issues concerning epistemology, physics, and cosmology. Secondly, I will examine to what extent the mutakallimūn dealt with physical sciences and what kind of topics were primarily discussed in the field of daqīq or laṭīf al-kalām. The upshot of this will be that the claim that the mutakallimūn were interested in physics and cosmology merely for apologetic purposes is unsound; rather, in the 9th and 10th centuries, many Muslim theologians also concerned themselves with issues such as motion, void, body, and causality as truth seekers. That being the case, the mutakallimūn should be taken into consideration in studies related to the emergence and rise of science and philosophy in Islamic thought. (shrink)

It is known that Syrian asylum seeker have been subjected to forced migration since 2011. Therefore, this process has caused asylum seekers to face structural adjustment problems with socialization in general and religious socialization in Kilis. The problem of study in this article is to try to understand the religious socialization of Syrian asylum seekers in the context of structural adjustment institutions. However, in this study, where the structural harmony of asylum seekers is investigated, an inward religious socialization involving the (...) structural position of asylum seekers is explored, not a harmony between the two cultures. In addition, the study was worked though with an understanding (verstehen, interpretive) approach and a case was carried out as a science study. The effect of the structural harmony through the participation of the mosques, associations, religious groups in Kilis after the immigration in the point of religious socialization in Syrian asylum seeker in two communities belonging to Islamic religion was also investigated in this study. In addition, the question of ‘which institution or factors are affected by asylum seekers’ was sought. In the study, basically qualitative method was preferred and in-depth interview technique was used. However, considering the effect of the structure on the subject, structural adjustment has been studied. Because immigrants have affected them as well as forced migration of individual structural features of Turkey are alive. Therefore, it was paid attention to methodological pluralism. On the other hand, the research was conducted with snowball sampling method. The data of the study were created within the framework of the approaches of Giddens' constructivist theory, although the micro-sociological experiences of asylum seekers and asylum seekers residing in different neighbourhoods of Kilis province are taken into consideration. In the study, it was found that religious groups, masjids and associations established by asylum seekers influenced asylum seekers through religious socialization from different social institutions and organizations in the process of structural adjustment. (shrink)

Many adolescents use their electronic devices to send each other sexually explicit texts, photos, and videos of themselves—commonly known as sexting. This can be fun and is not usually problematic. However, if the intended recipient decides to share these sexts with a broader audience, the consequences for the depicted can be detrimental. The purpose of this study was to investigate the prevalence of sext-sharing among Dutch adolescents and explore the characteristics of those who do, to gain a better understanding of (...) factors involved in dissemination. We used data from “Sex under the age of 25,” a representative national survey on sexual health among a sample of 20,834 Dutch 12–24-year-olds. The prevalence of sext-sharing was estimated using Complex Samples. Logistic regressions were used to assess associations between demographics, school-based sexting education, sexual- and online behavior, and mental health and sext-sharing. About 4% of the adolescents reported having shared someone else's sext in the last six months. Being male, aged 12–14 years, frequent social media usage, watching online porn, sexual experience, and being subjected to sext-sharing themselves associated most strongly with sext-sharing. Our findings show that the likelihood of sext-sharing is lower in older adolescents and that it associates with the extent of adolescents' sexual curiosity and online activity. The overlap between sharing sexts of others and having one's own sext shared suggests that dissemination of personal sexual content might be normalized or used as an act of retribution. Further research could be helpful to explain the mechanisms underlying this overlap. The results of this study illustrate the importance of exposing adolescents to evidence based preventive educational interventions on sexting from 12 years onwards and not just within the context of traditional school-based sex education, but also as a part of the media-literacy curriculum. (shrink)

Bilimsel kuramlar değerlerimizden etkilenir. Bunu kabul etmek bilimsel gerçekçiliği reddetmeyi gerektirmez. Üstelik bilimsel kuramlar her ne kadar bizim değerlerimizle şekilleniyor olsalar da, onlar tarafından belirlenmezler. Bu yazıda bazı örnekler üzerinden bir birini destekleyecek üç görüş savunacağım. İlki bilimsel doğruların epistemik olmayan değerlere bağlı olduğu. İkincisi bunun zorunlu olarak bir kuşkuculuğa ya da sosyal inşacılığa yol açmayacağı. Bilimsel gerçekçi bir noktadan da bu görüşün kabul edilebileceği. Üçüncü olarak ise bilimin bu değerleri dönüştürme gücü olduğu. Bu yolla bilim yaşamlarımızı yalnızca teknolojik yeniliklere (...) yol açarak değil aynı zamanda düşünme biçimimizi hatta ahlaki değerlerimizi dönüştürerek de etkiler. (shrink)

The main purpose of this study is to examine whether God can be free in His actions according to al-Ghazâlî and Thomas Aquinas, whether their assessment on divine actions has legitimacy and internal consistency. For this purpose, in the Introduction, it was given some general explanations on the problem and some works were done about this matter are taken into consideration and evaluated. In the first part of the dissertation, I tried to analyze the concept of ‘freedom’ and its relation (...) to determinism. I also tried to give some explanations in terms of ontological and semantical aspects of the divine freedom. After these explanations, I pictured historical panorama of the problem of divine freedom and how to be understood divine actions in the historical period. In the second part of the dissertation, I tried to demonstrate how interaction took place between al-Ghazâlî and Thomas Aquinas. After this step, I took into consideration the concept of God in al-Ghazâlî and Thomas Aquinas, and I tried to give their resemblances and differences about this matter. In the third part of the dissertation, I considered their ideas about God-World relationship. In this context, I took in to consideration the issue of indicators of God’s freedom, like creation, miracles, relation between moral truths and God’s commands. (shrink)

In this paper, we propose some transfor mations based on the centroid points between single valued neutrosophic numbers. We introduce these trans formations according to truth, indeterminacy and falsity value of single valued neutrosophic numbers. We propose a new similarity measure based on falsity value between single valued neutrosophic sets. Then we prove some properties on new similarity measure based on falsity value between falsity value between single valued neutrosophic sets. Furthermore, we propose similarity measure based on falsity value between (...) single valued neutrosophic sets based on the centroid points of transformed single valued neutrosophic numbers. We also apply the proposed similarity measure between single valued neutrosophic sets to deal with pattern recognition problems. (shrink)