İnsanı diğer varlıklardan ayıran en önemli özelliği bilinç (akıl) sahibi ve seçme hürriyetine sahip olmasıdır. İnsanlık tarihi boyunca insanın hürriyeti, bu hürriyetin sınırları, mahiyeti sorgulana gelmiştir. İnsan özgürlüğü konusunda genellikle iki çeşit yaklaşım söz konusudur: Bunlardan birincisi filozofların getirmiş oldukları yaklaşım diğeri ise dinlerin getirmiş oldukları yaklaşımdır. Hürriyet kavramı katı bir tarif/tanımlama kalıbına kolayca sığabilen bir kavram değildir. Mantıkçıların “ağyârını mâni‘ efrâdını câmi‘” diye nitelendirdikleri tam ve tümel bir tanım yapılamamıştır. Dolayısıyla filozoflar, bilginler kendi çağlarının düşünce ortamına, entelektüel birikime göre (...) hürriyet kavramını temellendirmeye çalışmışlardır. Yukarıda da ifade edildiği gibi hürriyet meselesi çözümü zor bir konudur. Bu nedenden dolayı bu çalışmamızda öncelikle hürriyet kavramının etimolojik tahlilini, tanımını yaptıktan sonra Mâtürîdî kelâm düşünürlerinin hürriyet problemine yaklaşım tarzları, çözüm önerileri ve tanımlama biçimleri değerlendirilmeye çalışılacaktır. Mâtürîdî kelâm düşünürleri derken kastımız spesifik anlamda İmam Mâtürîdî ve onun en güçlü takipçisi olan Ebü’l-Muîn en-Nesefî’nin çözüm şekilleri üzerinde durulacaktır. (shrink)

In this study, it is tried to put forth some explanations on the definition of vitality referring to the historical definition of biology that can be considered as thestudy of life. In accordance with the explanations, the necessity of revision and distinction of some terms in the contemporary biology is also mentioned. The first among which is the updating of the term known as homeostasis into homeokinesis. For this reason, a number of propositions are emphasized in order to clarify the (...) distinction of meaning. The following three questions were repeated in the process and structure of the article: 1) What is vitality? 2) Does it have any degrees or grades? 3) If so, what is the basic-vitality? In the search for an answer to these questions, different topics of biology are cited as references. At the same time, by claiming that vitality is an emergent process, it is proposed to follow the emergentist view, rather than the reductionist view on the statements of biological facts and phenomena. As a result, the cell level in the hierarchy of the biological organization is discussed first and a threefold-vitality view emergent in the levels of cell, organ and organism is put forth. Consciousness and memory are immanent in every level of the proposed threefold-vitality. -/- Keywords: Life, Cell, Homeokinesis, Consciousness. (shrink)

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.

Moving education to Zoom, Microsoft Teams, and the many alternatives during the COVID19-pandemic raised the question of pedagogical form. In a sense, pandemic education in its two-dimensionality was a frictionless, sanitized reduction of education to pure form; it offered a more efficient transfer of knowledge and was marked by a heightened means-to-an-end logic. This has made the informal, unforming and deformational activity that Stefano Harney and Fred Moten call study even more difficult, if not impossible during pandemic education. In this (...) article, we consider the pitfalls of thinking in terms of pedagogical form and the formalization of education by engaging with Emile Bojesen’s work on education as (de)formation. Via Harney and Moten, we reflect on what the concept/practice of study by way of formless formation teaches us about (pre-)pandemic education and about pedagogical forms that might be in keeping with study in post-pandemic education. (shrink)

Bu çalışma Uluslararası İlişkiler’de (Uİ) çevrenin neden disiplinin periferisinde yer aldığını “sorun çözücü ve eleştirel” yaklaşımlar ayrımı üzerinden sorgulamaktadır. Disiplindeki sorun çözücü yaklaşımlar, çevreyi sadece bir “sorun” olması durumunda dikkate alan ve mevcut küresel sistem içinde çözümler arayan yaklaşımlardır. Eleştirel yaklaşımlarsa çevre sorunlarının ötesinde daha “iyi” bir dünya yaratmak için sürdürülebilir bir sistem oluşturma amacını taşıyan; bu yüzden sistemin yeniden yapılandırılması gerektiğini ileri sürerek ulusal ve uluslararası politik, ekonomik ve toplumsal düzeni sorgulayan yaklaşımlardır. Bu bağlamda öncelikle “çevresel güvenlik” ve “liberal (...) kurumsalcılık” yaklaşımları incelenmiş, ardından “Ortak Malların Trajedisi” başlığı altında eko-otoriteryenlerin görüşlerine değinilmiştir. Eleştirel yaklaşımlar kısmında “çevre-merkezcilik”, “ekolojik modernleşme” ve “merkezsizleşme” yaklaşımları tartışılmıştır. Sonuç bölümündeyse çevrenin Uİ’de merkezi bir konuma gelememesinin nedenlerine yönelik tespitlere yer verilmiştir. (shrink)

Turkey's historical intimacy with Europe has always spelled ambivalence between inclusion and exclusion. Religious difference was an issue from the start, but this did not stop the Ottomans from recruiting Byzantine princes and Venetian grandees to serve their new state. The sultans in those early centuries claimed the Byzantine mantle and saw their realm as the New Rome, a universal empire in the making. Indeed, European attitudes betrayed an acceptance of these claims as well; it was only after the 16th (...) century, and especially with the Reformation, that the Ottomans emerged as an irrecoverable other. (shrink)

Historically Turkey has been the ‘other’ for Europe. Turkish identity has taken shape via an ambivalent relationship with an idealized Europe. There was resentment due to the perception of exclusion, but also an intense desire to belong. As the project of official association with the European Union progressed, each of the partners had to ask questions about the meaning of culture and identity. At first there was a conviction that the prospect of entry would never turn into reality. The entrenched (...) state elite in Turkey could therefore go through the steps with impunity. However, after the 1990s, new Turkish social groups, independent of the state elite, took the project more seriously, and embarked on serious democratization, as promised in various agreements with the EU. At the same time the Union experienced a similar reversal, with Brussels envisaging Turkey's accession as a real possibility. This new alignment of forces led to an intense debate on the topics of European identity and the frontiers of Europe. If the EU opts for a more constitutional and less cultural representation of the meaning of Europe – thereby implying that its borders could extend even further in the future – then Turkey's accession may well take place. (shrink)

In this paper, I discuss the neo-Aristotelian approaches, which usually reinterpret Aristotle’s ideas on form and/or borrow the notion of formal cause without engaging with the broader implications of Aristotle’s metaphysics. In opposition to these approaches, I claim that biosemiotics can propose an alternative view on life’s form. Specifically, I examine the proposals to replace the formal cause with gene-centrism, functionalism, and structuralism. After critically addressing these approaches, I discuss the problems of reconciling Aristotelianism with the modern view of life’s (...) organization. I claim that the notion of the final cause proposes a cosmological hierarchy and that this is the main problem with applying the formal cause to biology. An alternative categorization of conceptualizing life’s form involves the processual identity, relational property clusters, and context-dependent transmission of representational units. The third category points to a semiotic basis of the form of life. In this context, I offer to readjust the focus of the problem of matter-form duality by pointing out that form is primarily an issue of the subject-object relation. Biosemiotics helps to understand the constructive role of symbolic representation in living systems, which is crucial to extend the analysis of the form from cognitive representations to external phenomena. Emergence of subjectivity and perspectivity of interactions are key elements to bridge the form and actual processes within a non-hylomorphic account. To demonstrate transitions from the physical influence of shapes to the organic recognition of forms, I address the biological studies on the synchronization of coincidental inputs and enzyme specificity. (shrink)

Bu yazı rüyasız uykuyu bilincin çeperinde kalan bir fenomen, Edmund Husserl’in deyimiyle deneyimin bir sınır-durumu (Limesfall) olarak ele almaktadır. Fenomenolojik açıdan, rüyasız uyku bize gündelik hayatımıza şekil veren olağan deneyimlere özgü uyanık bilinçliliğin ardına geçmeyi dayatır. Uyurken bilinç asla ortadan kalkmaz. Dolayısıyla ölümden farksız ve bilinçten tamamen yoksun mutlak bir uyku teorik bir kurgudan ibarettir. Yazının birinci bölümünde felsefe tarihi boyunca rüyasız uyku hakkında görüş ileri süren filozoflar üzerinde durulmaktadır. Immanuel Kant’ın tam aksine John Locke rüyasız bir uykuya imkân tanır. (...) Fakat rüyasız uykuyu bilinçsiz bir zihin hali olarak kabul eden Locke’dan farklı olarak felsefede uyuyan zihne bir duyarlık atfeden René Descartes, G.W. Leibniz ve (başlı başına üçüncü bölümü kendisine ayırdığımız) Husserl gibi filozoflar bilincin uykuda hiçbir zaman tamamen ortadan kalkmayacağı tezini destekler. Ne var ki uykudaki zayıf bilinçliliği göz önünde bulundurmayı önleyen engellerin başında bilinci refleksiyonun bir başarısı olarak görmek gelir. Bilinci refleksiyona eşitleyen her yaklaşım uyurken tamamen bilinçsiz olduğumuz inancını destekleyecektir. Bunun sebebi uykuda refleksiyonun mevcut olmamasıdır. Oysa sadece uyanıkken mümkün olan refleksiyon faaliyeti ortadan kalktığında bile bulanık, edilgin ve cılız bir arka plan bilinci varlığına devam eder. Dahası, uyurken uyanabilmenin yegâne koşulu böylesi bir bulanık bilince zaten sahip olmamızdır. Uyanabilmek için bizi dışarıdan etkileyenin öne çıkıp bir fark yaratacak biçimde bilincinde olmak gerekir. (shrink)

The divine command meta-ethics (hereafter, DCM) promote non-naturalist realism about the ontological status of moral properties while depending on this ontological status on a such-and-such divine being’s moral roles derived from some relevant divine characteristics. As DCM typically contends, our moral discourse depends on God’s commands and prohibitions to the effect that an action A is morally right if and only if God commands A. Robert M. Adams (1979, 1987a) offers a modification that explicates the dependency relation between a loving (...) God’s commands and moral properties on metaphysical grounds to the effect that some action A is morally right if and only if it is not logically but metaphysically necessary for a loving God to command A. In this paper, I discuss whether Adams’ modification stands for a cogent account of DCM in a few respects. Firstly, Adams fails to provide robust reasons for grounding moral realism so that his commitment to the reality of moral properties merely expresses a theoretically unwarranted assumption hinging on a presumptive case in our moral discourse. Particularly, his assumption on the pervasiveness of strongly held moral beliefs is unwarranted and it inherits a vague notion of certainty. Secondly, Adams' response to the Euthyphro dilemma does not satisfactorily sort out the concerns accompanying this dilemma, mainly because his response relies on a vague notion of divine love that allegedly necessitates God commanding morally permissible acts while this notion cannot be trivially reducible into a moral aspect. (shrink)

Robert M. Adams (1979, 1987a, 1987b) defends a modified variant of the divine command theory (hereafter MDCT) to the effect that he proposes a moral argument for God’s existence driven in the form of practical reasoning with respect to rational moral agents’ beliefs in the adequacy of MDCT. For Adams, one’s commitment to MDCT as the most adequate theory legitimately provides her a practical reason for why she ought to believe in God’s existence which MDCT implies. In this paper, I (...) criticize the viability of Adams’ moral argument considering its argumentative structure and strategy. Adams’ strategy behind his moral argument, i.e. mediating theistic beliefs with deontic ones, seeks out a non-decisive medium that might be used to ubiquitously generate equally plausible arguments for/against God’s existence based on distinct sorts of allegedly adequate theories of some subject matter. Thus, his argument does not seem to distinctively ground God’s existence in comparison with a myriad of practical arguments which might follow the same argumentative strategy on the same practical grounds. More significantly, there seems to be coherent no way for Adams to disambiguate his argument on theoretical grounds. (shrink)

When sharing a task with another person that requires turn taking, as in doubles games of table tennis, performance on the shared task is similar to performing the whole task alone. This has been taken to indicate that humans co-represent their partner’s task share, as if it were their own. Task co-representation allows prediction of the other’s responses when it is the other’s turn, and leads to response conflict in joint interference tasks. However, data from our lab cast doubt on (...) the view that task co-representation and resulting response conflict are the only or even primary source of effects observed in task sharing. Recent findings furthermore suggest another potential source of interference in joint task performance that has been neglected so far: Self-other discrimination and conflict related to agent identification (i.e., determining whether it is “my” or the other’s turn). Based on these findings we propose that participants might not always co-represent what their partner is supposed to do, but instead co-represent that another agent is responsible for part of the task, and when it is his turn. We call this account the actor co-representation account. (shrink)

Sosyal medya, insanları alış veriş alışkanlıklarından yatırım kararlarına kadar birçok ticari niyetleri üzerinde yüksek etki düzeyi olduğu güncel birçok çalışmada araştırılmaya başlanmıştır ve bu ilişki ortaya konmuştur. Bu ilişki üzerine inşa edilerek geliştirilen güncel analiz yöntemleri yatırım araçlarının gelecek değerlerini tahmin ederek yatırım kararları almada bir destek mekanizması olarak kullanılması çok cazip bir konudur. Bu sebeple bu ilişki yatırımcı ve analistlerden akademisyenlere kadar güncel bir ilgi konusu olmuştur. Bu çalışmanın amacı da sosyal medya ile yatırım kararları arasındaki ilişkiyi metinsel ve (...) finansal analiz aracılığı ile görmeye çalışmaktır. Bu çalışmada Twitter üzerinden metin madenciliği ile veri çekilmiş ve sentiment(duygu) analizi ile yorumların olumlu ya da olumsuz olma durumu incelenmiştir. Sentiment analizinden elde edilen sayısal değerler ile güncel ve küresel bir yatırım aracı olan Bitcoin fiyatları arasındaki ilişkinin varlığını sorgulamak adına Granger Nedensellik analizi gibi finansal analizler kullanılmıştır. (shrink)

The history of European western philosophy.

Background:Rising levels of burnout and decreasing job satisfaction can inhibit healthcare professionals from providing high-quality care due to a corresponding decrease in their ethical sensitivity.Aim:This study aimed to determine the relationship between the level of ethical sensitivity in emergency service nurses and their levels of burnout and job satisfaction.Research design:This research employed a descriptive and cross-sectional design.Participants and research context:This study was conducted with a sample of 236 nurses, all of whom worked in emergency service between 24 July 2015 and (...) 28 April 2016. Data were collected using the Moral Sensitivity Questionnaire, Maslach Burnout Inventory, and Minnesota Job Satisfaction Scale.Ethical considerations:This study was approved by the Institutional Ethics Review Board of Ondokuz Mayıs University.Findings:There was a weak and negative correlation between Moral Sensitivity Questionnaire and Maslach Burnout Inventory scores. There was also a weak and negative correlation between the Maslach Burnout Inventory and Minnesota Job Satisfaction Scale scores.Discussion and conclusion:Decreased job satisfaction and increased burnout levels among emergency service nurses might result in them indulging in improper practices, frequently facing ethical problems, and a decrease in the overall quality of service in hospitals. In order for emergency service nurses to recognize ethical problems and make the most accurate decisions, a high level of ethical sensitivity is critical. In this respect, it is suggested that continuing education after graduation and training programs should be organized. (shrink)

In this study, the tahrîj method, which is used in answering contemporary Fiqh issues throughout the history of Fiqh, will be described and some sample fatwas given by the High Board of Religious Affairs based on this method will be analysed. Tahrîj is firstly to define the procedural and legal principles on which the singular views of a madhhab imam is based on, and then to determine the verdict of the issues in which an opinion from that imam is not (...) conveyed, according to the rules reached. Firstly the High Board of Religious Affairs will be introduced briefly highlighting issues such the effort put forward by the Board in the answering current fiqh issues, its contributions to the unity of fatwa and that it is a continuation of the Islamic Meşîhat-ı İslamiyye in the Ottoman Empire. Tahrîj, will be defined and its types, history, and its role in the development of fiqh and in solving current fiqh issues will be explained. Among the issues resolved by the High Board of Religious Affairs by applying the Tahrîj method or by making use of this method; commercial insurance, organ transplantation, gold-based lease certificate and the effect of injection/vaccine on fasting will be analysed. Given these exemplary fatwas, it will be tried to show that the method of Tahrîj is important today as it was in the past, both in terms of maintaining the consistency of fiqh and its contribution to the development of fiqh. (shrink)

Spinoza genellikle zamanın gerçekdışı olduğunu düşünen bir filozof olarak değerlendirilmektedir. Bu makale Spinoza’nın zamanla ilgili yaklaşımını ele almakta, bu kapsamda öncelikle onun bu konuda geliştirdiği kavramların ve genel olarak zaman anlayışının dikkatli bir şekilde analiz edilmesi gerektiğini vurgulamaktadır. Bunun yanında, Spinoza’nın zamanla ilgili düşüncelerinin tarihsel bağlamına, örneğin sonsuzluk, nedensellik, Tanrı ve Kartezyen felsefe ile ilgili tartışmalara odaklanmaktadır. Son olarak, Spinoza’nın zaman felsefesini Laplaceçı determinizm ve blok evren teorisi gibi modern görüşlerle karşılaştırmalı olarak değerlendirmektedir. Zamanın gerçekdışı olduğu yönündeki argümanlar genellikle gündelik (...) zaman algımızın sorgulanması üzerine inşa edilmektedir. Spinoza, tüm varlıkların ebedî olanla ilişkisi içerisinde kavranması gerektiğini vurgulamıştır. Ona göre ebediyet özünde zamansızdır, ancak zamandaki öncesiz ve sonrasız olma durumunu gerektirir. Spinoza, süreyi varlığın ebedî doğasına benzer bir etkinlik olarak tanımlamıştır. Süre başlı başına zamansal değildir, ancak sürenin niceliksel karşılaştırmalar yoluyla sınırlandırılması sonucunda zaman ortaya çıkar. Spinoza’nın zamanı perspektife bağlıdır; bizle evren arasındaki ilişkiden doğar. Onun zorunluluğa dayanan zamansızlık düşüncesi blok evren teorisini çağrıştırır. Ne var ki Spinoza —blok evren teorisinin altında yatan düşüncelerden biri olan— mekanistik anlayışı nedenselliği dışsal olarak ele almakla eleştirmiş, bunun yerine ebedî olanla fiziksel zorunluluğun ontolojik bütünleşmesini önermiştir. (shrink)

The claims that learning systems must build causal models and provide explanations of their inferences are not new, and advocate a cognitive functionalism for artificial intelligence. This view conflates the relationships between implicit and explicit knowledge representation. We present recent evidence that neural networks do engage in model building, which is implicit, and cannot be dissociated from the learning process.

Die Rechtstheorie von Thomas von Aquin ist vermutlich die einflussreichste Darstellung der Naturrechtstheorie in der Rechtsphilosophie. Die zeitgenössische Literatur zur Naturrechtslehre zeigt jedoch, dass es nicht nur eine Art von Naturrechtstheorie gibt. Philosophen wie Mark C. Murphy haben hilfreiche Unterscheidungen zwischen verschiedenen Versionen der Naturrechtstheorie getroffen, indem sie versuchten, eine gemeinsame naturrechtliche Position zu identifizieren. Ziel dieses Artikels ist es, die folgende Frage zu beantworten: Welche Version der Naturrechtstheorie repräsentiert die Rechtstheorie des Thomas von Aquin am besten, da es verschiedene (...) Arten von Naturrechtstheorien gibt? Zunächst analysiere ich kritisch einige herausragende Versionen der Naturrechtstheorie. Diese Analyse bietet einen theoretischen Rahmen, um zu bestimmen, welche Art von Naturrechtstheorie Thomas von Aquin vertritt. Ich argumentiere, dass Thomas von Aquins Darstellung der Tyrannei in De Regimine Principum zeigt, dass er eine hybride Version der Naturrechtstheorie vertritt. Nach seiner Naturrechtstheorie gibt es eine moralische Mindestanforderung, die Regeln erfüllen müssen, um rechtsgültig zu sein; sobald dieses Minimum erreicht ist, ist jede Steigerung ihrer Moral auch eine Steigerung ihrer Legalität. Ich behaupte auch, dass die Naturrechtstheorie des Thomas von Aquin trotz ihrer Subtilität eine Schwäche aufweist, nämlich dass sie schwer mit dem gewöhnlichen Rechtsleben vereinbar ist. Die Ansicht, dass ein Gesetz „mehr oder weniger“ Gesetz sein könnte, und die Überzeugung, dass es für die Rechtsgültigkeit notwendige moralische Anforderungen gibt, sind nicht ausreichend durch die tatsächliche Rechtserfahrung begründet. (shrink)

In the report the parity of true and knowledge on the basis of reconsideration of communication of true opinion and knowledge, and also interpretation of the term "opinion" in Plato’s gnosiology is considered. Described Set of cognitive procedures of the subject of the knowledge in it, necessary for reception of knowledge from true, is comparable to functions and results of influence of criterion of true in cognitive process. The importance of these efforts of the subjectguarantees Plato and Aristotle theory of (...) knowledge against suspicions of poststructuralists and postmodernists in «decentralization, « death of «subject».Thus the author finds out not only discrepancy, but also the certain continuity of gnosiological ideas of postmodernism with the standard concept of knowledge, which basis were put in pawn by Plato. In opinion of the author, such comparative analysis allows to reconsider settled representations on communication of categories «true» and «knowledge», and also to narrow an empirical field of «false knowledge» due to introduction of the term «imaginary knowledge». The parity of trueproved in given clause and knowledge to some extent reflects metamorphosises of true which in postmodernism are designated as «game of true». In the report statements from Plato's works «Menon», «Teatet», «Timaeus», «Pir», and also from Hegel, Heidegger's works, Deleuze, Badiue, Denete and other philosophers are used. (shrink)

Emotional intelligence is an emerging field since the 1990s due to its important outcomes for employees. This study is a psychometric meta-analysis examining the links between emotional intelligence and organizational commitment, organizational citizenship behavior, job satisfaction, job performance, and job stress of employees. In this meta-analysis, carefully selected studies on emotional intelligence since the origin of the concept in 1990 were included along with studies examining its outcomes. For this analysis, three streams of emotional intelligence, consistent with previous meta-analyses, were (...) considered: ability, self-report, and mixed emotional intelligence. This meta-analysis is an attempt to add to the literature by analyzing the relationships between emotional intelligence and selected employee outcomes over a period of time beginning in 1990. The three streams of emotional intelligence were separately analyzed to examine their relationship with employee outcomes. These outcomes were included in the study based on select research studies. Our study results showed that emotional intelligence and its three streams were positively related to organizational commitment, organizational citizenship behavior, job satisfaction, and job performance and negatively related to job stress. (shrink)

Aims The study aims to test the Turkish validity and reliability of the Rushton Moral Resilience Scale (RMRS) and examine the effect of moral resilience on moral distress. Background Moral distress is a phenomenon that negatively affects health workers, health institutions, and the person receiving care. In order to eliminate or minimize the negative effects of moral distress, it is necessary to increase the moral resilience of nurses. Moral resilience involves developing systems that support a culture of ethical practice in (...) healthcare and aim to increase an individual’s capacity to cope with moral challenges. Methods A methodological and descriptive-predictive study design was adopted. Sociodemographic Information Form, Measure of Moral Distress – Healthcare Professionals (MMD-HP), and Rushton Moral Resilience Scale were used to collect data from the nurses. A total of 255 clinical nurses were recruited. Ethical considerations Hacettepe University’s non-interventional ethics committee approved the study’s protocol and informed consent was obtained from the participants. Results The original four-factor structure of the scale was tested with confirmatory factor analysis, and the index values were evaluated and found at an acceptable level. The Cronbach Alpha coefficient of the scale was found to be 0.826. Moral resilience predicted moral distress total, intensity, and frequency levels. A moderate and weak relationship was found in the negative between all sub-dimensions of moral distress and moral resilience. Conclusions The Rushton Moral Resilience Scale Turkish version showed good psychometric properties. Moral resilience has a reducing effect on moral distress. Young nurses who have less experience are at risk because they have lower moral resilience levels, while nurses working in intensive care units are at risk because of their high moral distress levels. A healthy workplace can be created by developing specific approaches to improve moral resilience in reducing the impact of moral distress in the healthcare environment. (shrink)

In this thesis, I discuss the organism's self-organization from the perspective of relational ontology. I critically examine scientific and philosophical sources that appeal to the concept of self-organization. By doing this, I aim to carry out a thorough investigation into the underlying reasons of emergent order within the ontogeny of the organism. Moreover, I focus on the relation between universal dynamics of organization and the organization of living systems. I provide a historical review of the development of modern ideas related (...) to self-organization. These ideas have been developed in relation to various research areas including thermodynamics, molecular biology, developmental biology, systems theory, and so on. In order to develop a systematic understanding of the concept, I propose a conceptual distinction between transitional self-organization and regulative self-organization. The former refers to the spontaneous emergence of order, whereas the latter refers to the self-maintaining characteristic of the living systems. I show the relation between these two types of organization within biological processes. I offer a critical analysis of various theories within the organizational approach. Several ideas and notions in these theories originate from the early studies in cybernetics. More recently, autopoiesis and the theory of biological autonomy asserted certain claims that were critical toward the ideas related to self-organization. I advocate a general theory of self-organization against these criticisms. I also examine the hierarchical nature of the organism's organization, as this is essential to understand regulative self-organization. I consider the reciprocal relation between bottom-up and top-down dynamics of organization as the basis of the organism's individuation. To prove this idea, I appeal to biological research on molecular self-assembly, pattern formation (including reaction-diffusion systems), and the self-organized characteristic of the immune system. Finally, I promote the idea of diachronic emergence by drawing support from biological self-organization. I discuss the ideas related to constraints, potentiality, and dynamic form in an attempt to reveal the emergent nature of the organism. To demonstrate the dynamicity of form, I examine research into biological oscillators. I draw the following conclusions: synchronic condition of the organism is irreducibly processual and relational, and this is the basis of the organism's potentiality for various organizational states. (shrink)

Reason and revelation are two important guides for humanity. People can find the right path only thanks to these two guides. Fatānah is the peak of functional intelligence, which is a special attribute given to prophets. At the same time, this attribute is the ability and competence to use reason in the best way. Needless to say, this attribute comes along with great values and privileges. This prophetic attribute not only reflects the human aspect of the prophets but also points (...) to a qualification through which they receive revelation. Through this feature, prophets, on the one hand, try to understand revelation and apply it. On the other hand, they solve the problems in their community by practicing ijtihād in cases where revelation has not come. This creates a great power that makes them superior to others. As it is known, everyone’s mental faculties are different. Although people are given intelligence according to their degree, they are not given the attribute of fatānah. At this point, reason means the power of understanding, comprehension, thinking, and reasoning. Fatanāhis a superintelligence through which prophets can see events from multiple perspectives and analyze them in depth. We shall briefly mention the fatanāh of the Prophets Muhammad and Abraham as examples. The Prophet Muhammad fought for tawḥīd (God’s unity) in his polytheistic society. In order to transform the society in question, he reformed them by acting with reason, logic, and reasoning with the support of revelation. At the end of this struggle, he successfully transformed his community into a religious, theistic, and moral society in 23 years. He was the authority to solve the people's problems in both Mecca and Medina. He successfully found solutions to peoples’ problems. His success has been explained by the attribute of fatanāh, along with divine support. When we look at the life of Prophet Abraham, who is considered to be the ancestor of the prophets, the attribute of fatānahis clearly seen in his prophecy. That is to say, in his discussions with his father Āzar, Prophet Abraham wanted him to think that "idols are inanimate objects that do not harm or benefit anyone and have no function in creation." The best example of his superintelligence is that he broke the idols in the idol household with an axe and hung the axe around the neck of the big idol. On this occasion, he made idol-worshippers use their intellect. The subject of this article is to emphasize the importance of this attribute found in the prophets, along with the support of revelation, as an example for people. To better explain the subject, the paper also examines the intellect-revelation relationship and intellect-superintellect relationship. (shrink)

Despite some promising steps in the right direction, organizational analysis has yet to exploit fully the theoretical and empirical possibilities inherent in the writings of Pierre Bourdieu. While certain concepts associated with his thought, such as field and capital, are already widely known in the organizational literature, the specific ways in which these terms are being used provide ample evidence that the full significance of his relational mode of thought has yet to be sufficiently apprehended. Moreover, the almost complete inattention (...) to habitus, the third of Bourdieu’s major concepts, without which the concepts of field and capital (at least as he deployed them) make no sense, further attests to the misappropriation of his ideas and to the lack of appreciation of their potential usefulness. It is our aim in this paper, by contrast, to set forth a more informed and comprehensive account of what a relational – and, in particular, a Bourdieu-inspired – agenda for organizational research might look like. Accordingly, we examine the implications of his theoretical framework for interorganizational relations, as well as for organizations themselves analyzed as fields. The primary advantage of such an approach, we argue, is the central place accorded therein to the social conditions under which inter- and intraorganizational power relations are produced, reproduced, and contested. (shrink)

The qirāʾāt or variae lectiones represent the vast corpus of Qurʾānic readings that were preserved through the historical processes associated with the textual codification and transmission of the Qurʾān. Despite the fact that differences among concomitant readings tend to be nominal, others betray semantic nuances that are brought into play within legal discourses. Both types of readings remain important sources for the history of the text of the Qur’ān and early Arabic grammatical thought. While some recent scholars have questioned the (...) historical function and nature of the corpus of qirāʾāt, others have argued that specific types of variant readings were the resultant products of attempts to circumvent legal inconsistencies which were found in text of the Qurʾān or were generated through legal debates. Following a preliminary review of the historical framework of the genesis of qirāʾāt through reference to early grammatical literature, an attempt will be made to shed some light on the role that semantic variation among concomitant readings played in the synthesis and interpretation of law. The aim will be to draw attention to the subtle theoretical frameworks employed by jurists for their contextualization and analysis. This will also include a review of attitudes towards the forms of qirāʾāt that classical scholarship designated as being anomalous or shādhdha. (shrink)

The Handbook considers the State of Qur'anic Studies; Historical Setting; Textual Transmission and Codification; Structural and Literary Features; Content and Concepts; Applied Discourses; and an Overview of Qur'anic Interpretation.

This study will examine how Dāvūd al-Qarṣī, an 18th-century Ottoman scholar, resolved the paradox between human freewill and God being the creator of everything in his work Risālâh fi’l-ikhtiyārāt al-juzʾiyyah wa’l-irādāt al-qalbiyyah. In addition, in this study, the critical edition and translation of the risālah will also be provided. The treatise which is the subject of the present study is a link in the series of works written under the title of human acts in the Islamic thought tradition regarding al-irādah (...) al-juzʾiyyah, afʿāl al-ʿibād, khalq al-aʿmāl, qaḍā, and qadar. This risālah is one of the rare examples prepared with the method of “mamzūj annotation (sharḥ)”, which is a method in which “text” and “annotation” are intertwined. Qarṣī examines in detail a total of seven views, four of which are famous (mashhūr) and three of which are non-famous, about voluntary acts. Qarṣī interprets the approaches and views of the non-famous sects and includes them in the famous sects and allocates approximately 4/3 of the work to these sects. In the final stage of the work, the author states that the view of Māturīdīs is parallel with the predecessor’s (Salaf) view of “Neither jabr nor tafwīḍ; rather, it is merely a situation between these two approaches.” Qarṣī, who was inspired by Athīrī Maḥmad Afandī (d. 1092/1681), says that voluntary acts come about by the sum of “two powers (qudrat)”, “two wishes (mashīʾat)” and “one taqwīn”. Also, according to this, the first four of them are proximate causes, while the attribute taqwīn is the influencing factor. Qarṣī acts from the meanings of the term action (fiʿl) and the “theory of state (ḥāl)” in order to prove that human beings are true agents (fāʿil) on the one hand and to protect God’s attribute of creation on the other. In fact, the concept of “state (ḥāl)”, used in understanding divine attributes and some ontological issues, was applied to acts by the Māturīdī mutakallim Ṣadr al-Sharīʿa al-Thānī (d. 747/1346). Thus, a doctrine of action was developed, and this doctrine was accepted and used by the later period Māturīdī mutakallims. With reference to Ṣadr al-Sharīʿa, Qarṣī tries to justify the issue based on the meanings of the the term action and the modes of existence of these meanings. He says that action has two implications; one of them is the “infinitive meaning” (al-maʿnā al-maṣdarī) and the other is “the thing that comes with this infinitive meaning (al-ḥāṣıl bi-maṣdar)”. The infinitive meaning of the act constitutes the “non-thing aspect” of the action, and the meaning of the action that is created with the infinitive indicates “the thing aspect” thereof. Thus, because the aspect of the action that is not existentand therefore not a thing is not subject to creation, the agency and responsibility of human beings are grounded. Similarly, Qarṣī maintains that the mashīʾat, which means will, qaṣd and al-irādah al-juzʾiyyah, was not created because its existence in humans is in the form of succession and it is of a state-like (ḥāl) existenceOn this account. Qarṣī manages to preserve both human freewill and the absolute creativity of God due to the non-existent and non-thing aspect of the act on the one hand, and will (irādah), mashīʾat and qaṣd not being subjected to creation on the other. (shrink)

We aim to show how collective emotions can be incorporated into the study of episodes of political contention. In a critical vein, we systematically explore the weaknesses in extant models of collective action, showing what has been lost through a neglect or faulty conceptualization of collective emotional configurations. We structure this discussion in terms of a review of several “pernicious postulates” in the literature, assumptions that have been held, we argue, by classical social-movement theorists and by social-structural and cultural critics (...) alike. In a reconstructive vein, however, we also lay out the foundations of a more satisfactory theoretical framework. We take each succeeding critique of a pernicious postulate as the occasion for more positive theory-building. Drawing upon the work of the classical American pragmatists–especially Peirce, Dewey, and Mead–as well as aspects of Bourdieu's sociology, we construct, step by step, the foundations of a more adequate theorization of social movements and collective action. Accordingly, the negative and positive threads of our discussion are woven closely together: the dismantling of pernicious postulates and the development of a more useful analytical strategy. (shrink)

From the mid-1960s through much of the 1980s, Durkheim's contributions to historical-comparative sociology were decidedly marginalized; the title of one of Charles Tilly's essays, "Useless Durkheim," conveys this prevailing sensibility with perfect clarity. Here, by contrast, I draw upon writings from Durkheim's later "religious" period to show how Durkheim has special relevance today for debates in the historical-comparative field. I examine how his substantive writings shed light on current discussions regarding civil society; how his analytical insights help to show how (...) action within civil society as well as other historical contexts is channelled by cultural, social-structural, and social-psychological configurations (plus transformative human agency); and how his ontological commitment to a "relational social realism" contributes to ongoing attempts to rethink the foundations of historical-comparative investigation. (shrink)

Every emerging technology has its pros and cons; health-conscious users pay more importance to healthy and environment-friendly technologies. Based on the UTAUT2 model, we proposed a comprehensive novel model to study the factors influencing consumers’ decision-making to adopt the technology. Compared to prior studies that focused on linear models to investigate consumers’ technology adoption intentions and use behavior. This study used a Structural Equation Modeling-fuzzy set qualitative comparative analysis approach to account for the complexity of customers’ decision-making processes in adopting (...) new technology. We collected valid responses from 830 consumers, analyzed them, and evaluated them using a deep learning SEM-fsQCA technique to capture symmetric and asymmetric relations between variables. We have extensively incorporated a health-consciousness attitude as a predictor and mediator to understand better the decision-making toward technology adoption, specifically 5G technology. All the factors tested in our model are statistically significant except the economic factors. Health-consciousness attitude and behavioral intention found significant predictors and valid mediators in the process of 5G technology adoption. FsQCA provided six configurations to achieve high 5G adoption. The findings have significant practical ramifications for telecom corporations, advertisers, government officials, and key policymakers. Additionally, the study added substantial theoretical literature to technology adoption, particularly the adoption of 5G technology. (shrink)

Bu makalede, Erwin Schrödinger’in kuramsal biyolojiye önemli bir katkıda bulunan Yaşam Nedir? adlı kitabındaki fikirlerini ve bu kitabın da etkisiyle gelişen gen-merkezci yaklaşımı eleştirel olarak değerlendirmeyi amaçlıyorum. Schrödinger’in canlılık konusundaki entelektüel mirasının tartışmaya açılması moleküler biyolojinin yaşam bilimlerinde hakim hale gelişinin ve yaşamın organizasyona dayalı temelinin anlaşılması açısından özel bir önem taşıyor. Yayınlandığından beri biyoloji felsefesinde önemli tartışmaları beraberinde getiren Yaşam Nedir? kitabı, yaşamı termodinamiğin yasaları doğrultusunda ele alması açısından biyolojide organizasyonu vurgular. Bununla birlikte Schrödinger’in canlılığın kodu olarak tasavvur ettiği (...) aperiyodik kristal kavramı gen-merkezciliği destekleyen öncül fikirleri barındırmaktadır. Schrödinger, canlı varlıkların doğadaki entropi artışı eğilimiyle baş etmesi gereken nitelikte olması gerektiğini savundu ve bu görüş, canlılığa dair temel bir ilke olarak yaygın kabul gördü. Schrödinger’in yaşamın düzenliliğini mikro düzeyde aperiyodik kristal hipotezi ile açıklama girişimi ise nispeten daha tartışmalıdır. Makalede, bu tartışmalı konuları aydınlatmak amacıyla Schrödinger ve ardından gelişen gen-merkezci yaklaşımlara yönelik eleştirileri ele alıyorum. Ardından, gen-merkezciliğin sınırlılıklarına karşı yaşamın organizasyonunun organizma seviyesinde ele alınması değerlendiriyorum. Bu görüş, Kant’ın self-organizasyon kavramıyla tanımladığı, parça-bütün ilişkilerindeki karşılıklılığı temel alır. Son olarak, yaşamın organizasyonuna dair felsefî yaklaşımları ve entropinin buradaki rolünü tartışıyorum. Organizma düzeyinde ve organizma-çevre ilişkisindeki çoklu etmenlerin geri-besleme ilişkilerine dayanan ağ yapısı, gen-merkezciliğin indirgemeci yaklaşımına karşı kapsayıcı bir alternatif sunmaktadır. (shrink)