The concept of distributive justice and its history are far more complex than most contemporary scholars are aware of. This introduction to the volume "New Perspectives on Distributive Justice" elucides the different meanings of the concept in the tradition of Plato and Aristotle on the one hand, and in contemporary political philosophy on the other.

Distributive justice is one of the most discussed topics in political philosophy. Focusing on the plurality of irreconcilable conceptions of social and political justice, this book presents an array of new perspectives on the topic. Bringing together 30 original essays of well-established and young international scholars, the volume is essential reading for anyone interested in social and political justice.

In Arabic and Turkish dictionaries, qıyāmat has a meaning that includes both the end of the world and the day of reckoning. In the Qur’ān, apocalypse is used for referring to the Day of Judgment. The end of the world is described mostly by as-sāa and similar words. First, in order not to cause any confusion, we will use cosmic qıyāmat for the event which will take place after the first blowing of the trumpet and which is called as-sāa by (...) Qur’ān. We will use qıyāmat/doomsday for the event which will take place after the second blowing of the trumpet. According to Qur’ān, the cosmic qıyāmat begins with the first blowing of the trumpet. Its characteristic features are, such as a violent shaking, splitting of the sky, walking of the mountains hitting each other like clouds of dust, darkening of the stars, extinction of the sun and the moon at the same time, overflowing and boiling of the seas, and transformation of the world into a plain platform where there is neither a pit nor a mound after all. On the other hand, qıyāmat/doomsday begins with the second blowing of the trumpet. Since the sky has already opened and the earth has flattened like stretched animal skin as a result of the cosmic qıyāmat, the place is ready. Then people rise from their graves. They are sent in groups to the location of reckoning. There is a court before which no one is subjected to any unfairness; and at the end, there is heaven or hell. There are depictions of apocalypse in many chapters of Qur’ān. In these depictions, it is not clear whether it is the cosmic qıyāmat or the qıyāmat/doomsday. Qur’ān usually begins with depicting cosmic qıyāmat and lasts with portraying qıyāmat/doomsday. Namely, both processes are intertwined. This fact causes confusion between the depictions of cosmic qıyāmat and the ones of reckoning day. For example, the first 5 verses of Surah al-Qāriʿah describe the cosmic qıyāmat. Al-Qāriʿah is one of the names of the cosmic qıyāmat. It is portrayed as a terrible disaster, terrible voice and heart breaking horror. At that moment, people will be thrown here and there like blades around the fire. The mountains will be like coloured wool scattered around. Then the following verse describes the positions of those whose scales are heavy or light. As seen, after a terrifying short scene of cosmic qıyāmat, the verses rapidly pass to describe qıyāmat/doomsday. This is normal considering the dynamic perspective of Qur’ān. However, some commentators have linked the depiction in the first five verses to the following verses and interpreted it as the qıyāmat/doomsday. They tried to justify this through strained interpretations. The same is also true for Surah az-Zalzalah. The first five verses of this surah depict violent quakes, shedding of the heaviness of the earth, astonishment of the human being who are crying "what is happening to this?!". It is certain that violent quakes are referring to cosmic qıyāmat. The shedding of heaviness of the earth is interpreted as earth’s turning upside down. Some commentators claim that the heaviness of the earth means "humans and jinn". They say that this verse articulates the resurrection. In this case, for a meaningful integrity, the two following verses must be replaced. The earth reveals the dead that it has hided underground through resurrection. The reckoning begins and the earth speaks. Human become surprised by this and express their astonishment by crying, "what is happening to this (earth)". However, in such an interpretation, although a meaningful integrity is created via making a replacement, it is not easy to find a place for the following verse "People leave their graves in groups" (az-Zalzalah 99/6). It is reasonable to accept that the first five verses belong to the cosmic qıyāmat and the sixth verse belongs to the Day of Judgment. Because, as from the sixth verse, like in the previous chapter, it is mentioned that people will be removed from their graves in groups. Despite the confusion we have mentioned, this surah is also interpreted as if the whole surah belonged to qıyāmat/doomsday via linking the previous verses to the next verses, similar as in the Surah al-Qāriʿah. A similar confusion also exists in the Surah of al-Infitār, al-Inshiqāq and at-Takwīr. The examples clearly revealed the intertwining between the cosmic qıyāmat and the qıyāmat/doomsday depictions in the Qur’ān.. Knowing the intricacy between the processes of apocalypse scenes in Qur’ān will be a signal for a more accurate interpretation. (shrink)

The Tafsīr al-Muqātil (d. 150/767) is the oldest available complete commentary text. In this respect, it has been a focus of attention. In this tafsīr, the references to the Battle of Badr in the explanation of some Makkī surahs are remarkably numerous. Badr was the first war that the Prophet made with the polytheists of Makkah, and it took place in the second year of the migration to Madīna (A. H. 2). The polytheists were far superior to the Muslims in (...) terms of both equipment and numbers. Therefore, the success achieved in this expedition meant a lot not only in terms of survival but also in terms of morale of Muslims. Details of this war are included in Surah Anfāl, and various aspects of it are referred to in other Madanī surahs. It is not difficult to understand the mention of such an important war in Madanī surahs. However, the references to the Battle of Badr -which has not yet taken place- in the commentary of the Makkī surahs, are particularly challenging. In this tafsīr, 66 verses of various Makkī surahs are explained through the Battle of Badr. This study was carried out in order to reveal the background of the Badr references of the Makkī surahs in Muqātil tafsīr. Muqātil stands out in the Hadith in terms of reliability, and in the Kalām as a widely discussed personality with his various views. Although he has been criticized from various aspects of his Tafsīr, it is generally considered a great authority. His work is easy to understand; it combines narration and insight. The similar of every possible verse has been given. The author's mastering at the Arabic language showed itself in the words of the Qur’ān. Almost no words remained unexplained. Muqātil is closely related to the Arabic language that had been in effect in the era of revelation, and he generally carried out his tafsīr activities by considering the era of revelation. In Muqātil's view of tafsīr, no verse is independent from the experiences of the period, and each verse gains meaning with its context. In his tafsīr, Muqātil draws a view of Badr without alternatives. While other tafsīrs include other achievements of Muslims in addition to Badr, such as the victory of the Battle of the Ditch and the conquest of Makkah, in the tafsīr of Muqātil the difference of Badr as the biggest blow against the polytheists of Makkah is clearly stated. It may not be very convincing to explain his insistence on Badr as random touches and sometimes anachronistic mistakes, given his skill in tafsīr and his command of the Qur’ān in terms of both content and language. Badr stands as a conscious choice, not a mistake in Muqātil. As it can be seen in examining the verses, the forward-looking statements present in the majority of the verses; this emphasis also prepared the ground for Muqātil's explanations. In any case, Muqātil sometimes did not care about falling into historical inconsistency. If we exclude these 5 verses, which can be explained with Badr although they are Makkī, the attitudes of other commentators regarding the emphasis of Badr in the Makkī verses in the remaining 61 verses are as follows: al-Ṭabarī (d.310/923) included the views pointing to Badr in only 3 of the 61 verses in his tafsīr. This shows us that the emphasis of Badr in the Makkī verses was not generally adopted by other early commentators except Muqātil. Because in al-Ṭabarī's tafsīr, the views on tafsīr from the era of Aṣ-ṣaḥābah (the Companions), Tābiʿūn (the second generation following the Companions) and Tābiʿū al-Tābʿīn (the third generation) are mentioned together with isnad (the chain of reporters), except for Muqātil and al-Kalbī. al-Zad̲j̲d̲j̲ād̲j̲ (d. 311/923), who was contemporary of Ṭabarī, included Badr in only two of the 61 verses in his philological tafsīr. In other words, al-Zad̲j̲d̲j̲ād̲j̲ is on a very different line from Muqātil regarding Badr. al-Māturīdī (d. 330/944) included Badr among other explanations in only 4 of the 61 verses in his tafsīr, and did not mention Muqātil's view even among the possible meanings of the other verses. al-Rāzī (d. 606/1210) included Badr in 10 of 61 verses among other explanations. In the remaining 51 verses, he did not find it necessary to mention Muqātil's view along with other possibilities. Apparently, al-Rāzī, like others, did not consider Muqātil's explanations reasonable. Nevertheless, Razi was the commentator who gave greater place to the Badr emphasis of Muqātil in his tafsīr. In this case, how can the passion for Badr, seen in the Muqātil tafsīr, be explained? We think it would be correct to seek the reasons of Muqātil's -sometimes reasonable, sometimes inappropriate, and sometimes anachronistic- explanations of Badr in the importance he gave to this expedition and in the method of relying on concrete data in the interpretation of the Qur’ānic verses. In his view of tafsīr, no verse is independent of the experiences of the period. (shrink)

The tumor microenvironment (TME) plays a pivotal role in the behavior and development of solid tumors as well as shaping the immune response against them. As the tumor cells proliferate, the space they occupy and their physical interactions with the surrounding tissue increases. The growing tumor tissue becomes a complex dynamic structure, containing connective tissue, vascular structures, and extracellular matrix (ECM) that facilitates stimulation, oxygenation, and nutrition, necessary for its fast growth. Mechanical cues such as stiffness, solid stress, interstitial fluid (...) pressure (IFP), matrix density, and microarchitecture influence cellular functions and ultimately tumor progression and metastasis. In this fight, our body is equipped with T cells as its spearhead against tumors. However, the altered biochemical and mechanical environment of the tumor niche affects T cell efficacy and leads to their exhaustion. Understanding the mechanobiological properties of the TME and their effects on T cells is key for developing novel adoptive tumor immunotherapies. (shrink)

Ross Cameron (2022) argues that metaphysical infinitists should reject the generally accepted idea that metaphysical determination relations back metaphysical explanations. Otherwise it won’t be possible for them to come up with successful explanations for the existence of dependent entities in non-wellfounded chains of dependence. I argue that his argument suffers from what he calls the finitist dogma, although indirectly so. However, there is a better way of motivating Cameron’s conclusion. Assuming Cameron’s principle of Essence, explanations for the existence of dependent (...) entities turn out to be circular if determination relations back explanations. This latter argument provides a stronger case as it puts the foundationalist under significant pressure, besides putting the infinitist under some pressure, to deny the idea that determination relations back explanations. (shrink)

The split between analytic philosophy and Continental philosophy has mainly preoccupied scholars of philosophy so far, but in fact, it has broader pedagogical implications. This article argues that conventions of argumentative writing, as taught in colleges today, have their roots in analytic philosophy and its assumptions regarding ways of disseminating knowledge. Behind writing instructors’ emphasis on the ‘thesis and evidence’ structure lie analytic tendencies such as verifiability and intersubjectivity. By contrast, Continental philosophy emphasises the subjective human experience, which leads to (...) a more experimental form of writing. This split and the embeddedness of argumentation in analytic philosophy is indispensable in comprehending the rationale behind the conventions of academic writing taught in colleges today. (shrink)

Unintentional plagiarism abounds at universities. The literature offers several explanations for students’ difficulties with acquiring standards of good academic practice. In this paper, I propose an alternative account: unintentional plagiarism can only be understood in the context of implicit but irreconcilable forms of knowledge. While higher education institutions mainly operate within the framework of propositional epistemology, institutions of primary and secondary education tend to furnish students with encyclopedic epistemology. Accordingly, universities and institutions of pre-college education tend to propagate conflicting assumptions (...) regarding the nature of knowledge. Put simply, propositional epistemology is characterized by dialogue, agency and the exchange of ideas, which are ideally made explicit in academic writing. By contrast, encyclopedic epistemology tends to present knowledge monologically, leaving the scholarly conversation around it out. It is highly likely that the hardwired legacy of encyclopedic epistemology among students impedes the acquisition of the dialogism of academic inquiry at universities, resulting in cases of unintentional plagiarism. (shrink)

This study developed a cognitive behavioral therapy -based psychoeducation practice aimed at reducing obsessive-compulsive symptom levels in adolescents in Turkey and tested its effectiveness with a mixed-methods study. After the study was constructed as a pretest-posttest control group experimental application consisting of qualitative stages. The experimental application of the study was carried out with high school students in Turkey. In the sampling process, the schools, where the study will be carried out, were determined with the cluster sampling method. The experimental (...) and control groups were formed with 30 students with high obsessive-compulsive disorder symptoms from these schools, and the developed CBT-based psychoeducation practice was applied to the experimental group for 12 weeks. Quantitative data were collected through the “Child Version of the Obsessive-Compulsive Inventory,” and normality analysis, t-test for dependent samples, and Single Factor Analysis of Covariance were used. Qualitative data of the study were collected through document review, session evaluation forms, and semi-structured interview protocol; content and descriptive analysis techniques were used in the analysis. It was concluded that the developed CBT-based psychoeducation application was an effective approach in reducing OCD symptoms in the Turkish adolescent sample, except for the neutralizing dimension. It was also determined that the findings obtained from the analysis during the application and the interviews after the application are parallel with the findings obtained by quantitative methods, and the qualitative and quantitative findings adequately explained the quantitative documents findings. (shrink)

Bu çalışmada İslam düşünce tarihinde çokça ele alınan yönetime gelmede “nass ile tayin” anlayışına yönelik genelde Mu‘tezile’nin özelde ise bir Mu‘tezilî âlim Ebû Tâhir Rüknüddin et-Tureysisî’nin eleştirileri konu edinilmektedir. “Nass ile tayin” anlayışı Kur’ân âyetleri ve hadisler üzerinden temellendirilmeye çalışılan bir husustur. Şii çevrelerle özdeşleşen bu anlayış bazı Sünnî ekollerde de dillendirilmiştir. Genelde dördüncü halife Ali’nin imâmeti çerçevesinde konu tartışılsa da bazı çevrelerde birinci halife Ebû Bekir’in imâmeti için de nass ile tayin iddia edilmiştir. Mu‘tezile temelde Şîa’nın imâmet anlayışına birçok (...) eleştiri yöneltmiştir. Bu iddialar doğrudan Kur’ân metni üzerinden yapıldığı için âyetler bağlamında yeniden konunun değerlendirilmesi gerekmektedir. Bu noktada Mu‘tezilî bilgin Tureysisî’nin yaklaşımı önem arz etmektedir. O, mezheplerin görüşlerini temellendirmede esas aldıkları âyetleri dilin ve aklın sınırında anlama çabası içerisinde olduğu Müteşâbihü’l-Kur’ân adlı eserinde “nass ile tayin” fikrine yönelik eleştirilerini sürdürmektedir. Hem İmâmiyye’nin hem de Bekriyye’nin iddialarını âyetler bağlamında ele almakta ve bu fırkaları tenkid etmektedir. (shrink)

Education is the process of raising the people that your society needs. At the end of this process, whether the desired output is achieved or not is understood by measurement and evaluation processes. Measurement and evaluation activities, which are indicators of whether the training process is functioning right or not, have an important place in the system. At this point, the attitudes of the teachers who perform the assessment and evaluation towards measurement and evaluation are very important. Based on this (...) importance, the aim of this study is to determine the attitudes of RCE teachers towards assessment and evaluation within the framework of different variables. 341 RCE teachers participated in this quantitative study, which adopted a crosssectional and relationships screening model. In the study, "Attitude Scale for Assessment and Evaluation (ÖDTÖ/ASAE)" developed by Çalışkan and Yazıcı (2013) was used. The findings obtained as a result of the research show that there is a statistically significant difference in the attitudes of RCE teachers towards measurement and evaluation according to gender, status of receiving formation education, faculty graduated, tenure of duty, type of school served. On the other hand, whether or not they receive special training on assessment and evaluation does not significantly affect the attitudes of RCE teachers towards assessment and evaluation. (shrink)

Kur’ân ve hadislerde geçen müteşâbih ifadelerin nasıl anlaşılacağına dair kelâm geleneğinde ciddi tartışmalar yaşanmış ve farklı ekollere mensup âlimler tarafından birçok eser yazılmıştır. Mâtürîdî bir âlim olan Nâsırüddîn es-Semerkandî de bu çalışmada tenkitli neşri sunulan Fethu’l-ğalak fi’t-tevhîd adlı eseri kaleme almıştır. Günümüze ulaşan Arapça elyazması Süleymaniye Kütüphanesi Fatih koleksiyonunda 3142 demirbaş numarasıyla bulunmaktadır. Bildiğimiz kadarıyla bu alanda müstakil olarak kaleme alınmış olup günümüze ulaşan tek Mâtürîdî eser olma özelliğine sahiptir. Akıl ve şeriatten hareketle yapılması gerektiğini savunduğu te’vîlin belirli ilkeler çerçevesinde (...) özellikle de luğavî anlamın dışına çıkmadan müteşâbih ifadelerin muhkemlere hamlederek yapılması gerektiğini belirtmektedir. Bu noktada çizdiği çerçevede olmayan ve uç noktalar olarak gördüğü Bâtinîlerin ve Hanbelîlerin te’vîl anlayışlarını da eleştirmektedir. Müteşâbih ifadeleri te'vîl etmeyi uygun gören Mâtürîdî-Hanefî geleneğin yaklaşımını ortaya koymasının yanında geç bir dönemde yazılan eser bu konuda ele alınan ifadelerin yorumuna dair zengin ve bilgilendirici bir içerik sunmakta ve müteşâbihlerin bütünsel anlaşılması yönünde imkân sağlamaktadır. Bu çalışma kapsamında müteşâbihe dair bir giriş, es-Semerkândî’nin hayatı ve eserin tenkitli neşri dikkatlere sunulacaktır. (shrink)

Recent advances in neuroimaging technologies have rendered multimodal analysis of operators’ cognitive processes in complex task settings and environments increasingly more practical. In this exploratory study, we utilized optical brain imaging and mobile eye tracking technologies to investigate the behavioral and neurophysiological differences among expert and novice operators while they operated a human-machine interface in normal and adverse conditions. In congruence with related work, we observed that experts tended to have lower prefrontal oxygenation and exhibit gaze patterns that are better (...) aligned with the optimal task sequence with shorter fixation durations as compared to novices. These trends reached statistical significance only in the adverse condition where the operators were prompted with an unexpected error message. Comparisons between hemodynamic and gaze measures before and after the error message indicated that experts’ neurophysiological response to the error involved a systematic increase in bilateral dorsolateral prefrontal cortex (dlPFC) activity accompanied with an increase in fixation durations, which suggests a shift in their attentional state, possibly from routine process execution to problem detection and resolution. The novices’ response was not as strong as that of experts, including a slight increase only in the left dlPFC with a decreasing trend in fixation durations, which is indicative of visual search behavior for possible cues to make sense of the unanticipated situation. A linear discriminant analysis model capitalizing on the covariance structure among hemodynamic and eye movement measures could distinguish experts from novices with 91% accuracy. Despite the small sample size, the performance of the linear discriminant analysis combining eye fixation and dorsolateral oxygenation measures before and after an unexpected event suggests that multimodal approaches may be fruitful for distinguishing novice and expert performance in similar neuroergonomic applications in the field. (shrink)

Balancing Change and Tradition in Global Education Reform is an invaluable resource for policymakers, faculty, students, and anyone interested in how decisions made about the education system ultimately affect the quality of education, educational access, and social justice.

Focusing on the plurality of irreconcilable conceptions of social and political justice, this book presents an array of new perspectives on the topic of distributive justice. Bringing together 30 original essays of well-established and young international scholars, the volume is essential reading for anyone interested in social and political justice.

Recent advances in neuroimaging technologies have rendered multimodal analysis of operators’ cognitive processes in complex task settings and environments increasingly more practical. In this exploratory study, we utilized optical brain imaging and mobile eye tracking technologies to investigate the behavioral and neurophysiological differences among expert and novice operators while they operated a human-machine interface in normal and adverse conditions. In congruence with related work, we observed that experts tended to have lower prefrontal oxygenation and exhibit gaze patterns that are better (...) aligned with the optimal task sequence with shorter fixation durations as compared to novices. These trends reached statistical significance only in the adverse condition where the operators were prompted with an unexpected error message. Comparisons between hemodynamic and gaze measures before and after the error message indicated that experts’ neurophysiological response to the error involved a systematic increase in bilateral dorsolateral prefrontal cortex (dlPFC) activity accompanied with an increase in fixation durations, which suggests a shift in their attentional state, possibly from routine process execution to problem detection and resolution. The novices’ response was not as strong as that of experts, including a slight increase only in the left dlPFC with a decreasing trend in fixation durations, which is indicative of visual search behavior for possible cues to make sense of the unanticipated situation. A linear discriminant analysis model capitalizing on the covariance structure among hemodynamic and eye movement measures could distinguish experts from novices with 91% accuracy. Despite the small sample size, the performance of the linear discriminant analysis combining eye fixation and dorsolateral oxygenation measures before and after an unexpected event suggests that multimodal approaches may be fruitful for distinguishing novice and expert performance in similar neuroergonomic applications in the field. (shrink)

Der Beziehung zwischen Religion, sozialen Strukturen und politischen Institutionen kam in menschlichen Gesellschaften seit jeher eine fundamentale Rolle zu. Die hier versammelten Aufsätze erkunden mögliche Wege, wie die philosophischen Konzeptualisierungen von Gott, Göttern und dem Göttlichen in der antiken Welt mit traditionellen religiösen Praktiken und Institutionen interagieren, ebenso wie mit nicht-philosophischen Ansichten des Göttlichen. Dabei wird ein Bogen von der „Rationalisierung“ des Göttlichen durch die frühen griechischen Philosophen bis hin zur Konzeption der Toleranz gespannt, die sich bei Augustinus finden lässt. (...) Untersucht werden Schriften von Platon, der als Erster in der Geschichte die Worte ‚Theologie‘ und ‚Atheismus‘ prägte, und Aristoteles mit seinem intellektuell geprägten Blick auf Gott. Der Band ist besonders wertvoll für Interessenten der Geistesgeschichte, politischen Theorie, Religionsgeschichte und der klassischen Antike. Mit Beiträgen von Sylvana V. Chrysakopoulou | Francesca Eustacchi | Silvia Gastaldi | Giovanni Giorgini | Christoph Horn | Elena Irrera | Jakub Jinek | Manuel Knoll | Maria Liatsi | Francisco L. Lisi | Alberto Maffi | Maurizio Migliori | Josef Moural | Nurdane Şimşek | Bernat Torres | Denis Walter. (shrink)

................English....................... The purpose of this study is to reveal university students’ perceptions regarding Holy Qur’an through metaphors. The survey group of study consists of 194 participants who were studying in Theology Department and Social Service Department at Gümüşhane University in the 2014-2015 academic terms. Both quantitative and qualitative methods are used together. The study’s data was collected through a form with the phrase “The Holy Qur’an is similar/like…, because...” and some demographical variables. The Content Analysis Technique was used to interpret (...) data. Results of this study determined that 44 different metaphors regarding Holy Qur’an were given by participants. Theme of these metaphors were compiled as 9 categories consisting of directional, life source, explanatory, key, protective, curative, instructive, speech, and other categories. Top metaphors are in the directional, life source and explanatory categories. Key words are metaphor, perception, The Qur’an perception, religious concepts, and religious symbols. Getting data through comprehensive and in-dept analysis can help to have information about concepts of holy books in the human mind. The purpose of this study is to pick out perceptions of university students with regard to the Holy Qur’an through metaphors. For this reason, these questions are searched by researchers: 1) What are the metaphors which used by university students on description of perceptions regarding the Holy Qur’an? 2) How are the metaphors regarding the Holy Qur’an categorized in terms of common characteristics which produced by university students? 3) Are there any links between socio-demographic variables and composed metaphoric categories? One of the qualitative data collection technics, data collecting through metaphors method is used, and is asked open-ended question in the study. Picking up similarities and diversities under thematic topics is quite easy in the method. Therefore, this method has a functional feature in the sociology, psychology and anthropology, and it gives a wealthy and qualified image about matter, phenomenon, event and situation (Yıldırım & Şimşek 2005, 212). The target population of the study consists of students who were taking education at Gümüşhane University. Easily accessible and availability principles pursued in the sample choosing. In the distribution of participants according to the demographical features, females have 61.9 percent (n:120) and males have 38.1 percent (n:74) in terms of gender. Students who graduated from religious vocational high school is 61.3 percent (n:119), and others who from other high schools is 38.7 percent (n:75) in terms of graduated from different high schools. Students in theology department have 68.0 percent (n:132), and students who were educated in the social service department have 32.0 percent (n:62). Research data is gathered through survey form includes “The Holy Qur’an is like/similar to…, because…” sentence and demographical variabilities. Data, gathered from 194 survey forms, is transferred to the Excel and the SPSS program. In an attempt to reliability of study, gathered metaphors is examined by four area expert. Frequencies (f) and percentages (%) is taken into consideration in the process of replacing metaphors to the tables. Data analysis technique is used on the getting relationships and explaining gathered data, while content analysis technique is used on the interpreting of data. The SPSS program is used in the analysis of quantitative data. Obtained data from the surveys and composed categories is associated with descriptive statements in the verses of the Holy Qur’an. In the composed categories demonstrate distribution of produced 44 different metaphors with regard to the Holy Qur’an as 9 categories. According to this, the sample is represented in the categories as 64.4 % (f:125) is in the ‘directional’, 11.3 % (f:22) is in the ‘life source’, 7.7 % (f:15) is in the ‘explanatory’, 3.1 % (f:6) is in the ‘key’, 3.1 % (f:6) is in the ‘protective’, 2.1 % (f:4) is in the ‘curative’, 2.1 % (f:4) is in the ‘instructive’, 2.1 % (f:4) is in the ‘speech’ and 4.1 % (f:8) is in the ‘other’ categories. Distributions of composed categories are represented according to common characteristics as frequencies and percentages in the next tables. In the distribution of produced metaphors in the ‘directional’ category, university students produced 7 different metaphors (f:125). Frequencies of produced metaphors in the category are such that: guide (f:41), advisor (f:25), mentor (f:19), compass (f:16), road map (f:8), route (f:3) and other (f:13). According to the result, it is understood that aspects of guide, advisor, mentor and compass stood mostly out in the category. In the ‘life source’ category, 6 different metaphors (f:22) is developed by participants. Developed metaphors’ frequencies in the category are the following: life (f:4), lifeblood (f:4), weather (f:2), water (f:2), inheritance (f:2) and others (f:7). So, life and lifeblood aspects stood mostly out in the category. In the ‘explanatory’ category, 5 different metaphor (f:15) is developed by participants. Frequencies of produced metaphors in the category are such that: light (f:5), sun (f:3), flashlight (f:2), torch (f:2) and other (f:3). According to the result, it is understood that aspects of light and sun stood mostly out in the category In the ‘protective’ category, 5 different metaphors (f:6) is developed by participants. Frequencies of produced metaphors in the category are such that: saver (f:2), lifeguard (f:1), hereafter-saving (f:1), escapeway (f:1) and branch to catch (f:1). According to the result, it is understood that aspect of saver stood mostly out in the category. In the ‘instructive’ category, 4 different metaphors (f:6) is developed by participants. Frequencies of produced metaphors in the category are such that: reference book (f:1), dictionary (f:1), priceless book (f:1) and life encyclopedia (f:1). In the ‘speech’ category, it is seen that 4 different metaphors (f:6) is developed by participants. Frequencies of produced metaphors in the category are such that: divine message (f:1), speaking truth (f:1), Allah’s dialogue with us (f:1) and final word (f:1). In the ‘key’ category, 3 different metaphors (f:6) is developed by participants. Frequencies of produced metaphors in the category are such that: a key (f:4), the key of heaven (f:1) and the key of salvation (f:1). In the ‘curative’ category, 2 different metaphors (f:4) is developed by participants. Frequencies of produced metaphors in the category are such that: a pill (f:3) and doctor (f:1). In the ‘others’ category, 8 different metaphors (f:8) is developed by participants. Frequencies of produced metaphors in the category are such that: world (f:1), the friend of lonely passenger (f:1), the tree with fruit (f:1), hereafter (f:1), priceless treasure (f:1), miracle (f:1), philosophy (f:1) and mirror (f:1). Participants composed of 44 different metaphors regarding the Holy Qur’an. The metaphors were summed up in the 9 categories as ‘directional’, ‘life source’, ‘explanatory’, ‘key’, ‘protective’, ‘curative’, ‘instructive’, ‘speech’ and ‘other’ To results of the study; guide, advisor, mentor and compass aspects of the Qur’an came into prominence at most in the ‘directional’ category, when life and lifeblood aspects of the Qur’an came into prominence at most in the ‘life source’ category. Light and sunny aspects of the Qur’an came into prominence at most in the ‘explanatory’ category, while saver aspect of the Qur’an came into prominence at most in the ‘protective’ category. Instructive aspect of the Qur’an came into prominence at most in the ‘instructive’ category. Speech aspect of the Qur’an came into prominence at most in the ‘speech’ category, while key aspect of the Qur’an came into prominence at most in the ‘key’ category. Moreover, pill aspect of the Qur’an came into prominence at most in the ‘curative’ category. Whatsoever world, friend of single traveler, tree with fruit, hereafter, priceless treasure, miracle, philosophy and mirror aspects of the Qur’an came into prominence at most in the ‘other’ category. It is inferred that significant relationships between demographic variables and metaphor categories. In terms of major variable; theology students were composed of more metaphor in the ‘explanatory’ and ‘instructive’ categories, while social service students were composed of more metaphor in the ‘life source’ category. In terms of gender variable; females composed of more metaphor in the ‘curative’ and ‘other’ categories, while males composed of more metaphor in the ‘directional category. In terms of graduating high school variable, students who graduated from religious vocational high school composed of more metaphor in the ‘key’ and ‘speech’ categories, when students who graduated from other high school composed of more metaphor in the ‘directional’ category. Whatsoever, in terms of having the Qur’an education in their life status variable, had the Qur’an education in their life students composed of more metaphor in the ‘curative’ and ‘other’ categories, while other group composed of more metaphor in the ‘directional’. Moreover, in terms of perception of subjective religiousness, students who think themselves are ‘religious’ composed of more metaphor in the ‘key’ and ‘other’ categories, while students who think themselves are ‘less religious’ composed of more metaphor in the ‘explanatory’ category. In terms of perception of family religiousness, students who think own family ‘less religious’ composed of more metaphor in the ‘directional’ and ‘life source’ categories, when students who think own family ‘religious’ composed of more metaphor in the ‘key’ category. It can be suggested by the results of this study; perception of the Qur’an can be studied with the different study techniques, or it can be studied in the different research groups with the same technique. Muslims’ perceptions regarding the Holy Qur’an can be examined with intercultural comparative studies. Perceptions regarding the Holy Qur’an can be researched through interviews. Members’ perception regarding holy book that have different religious faith can be comparatively examined. Individuals’ perceptions regarding different religious concepts can be studied through metaphors. .................. Turkish...................Bu araştırmanın amacı üniversite öğrencilerinin Kur’an-ı Kerim’e ilişkin algılarını metaforlar aracılığıyla ortaya çıkarmaktır. Araştırmanın çalışma grubunu, 2014-2015 eğitim öğretim yılında Gümüşhane Üniversitesi İlahiyat Fakültesi ve Sosyal Hizmetler bölümünde öğrenim gören 194 katılımcı oluşturmaktadır. Araştırmada nitel ve nicel yöntemler birlikte kullanılmıştır. Araştırma verileri, “Kur’an-ı Kerim……gibidir, çünkü……” cümlesini ve demografik değişkenleri içeren bir form aracılığıyla toplanmıştır. Verilerin analizi ve yorumlanmasında içerik analizi tekniği kullanılmıştır. Araştırmada Kur’an’a ilişkin 44 farklı metafor geliştirildiği tespit edilmiştir. Bu metaforlardan ‘yönlendirici’, ‘yaşam kaynağı’, ‘açıklayıcı’, ‘anahtar’, ‘koruyucu’, ‘öğretici’, ‘derman’, ‘kelam’ ve ‘diğer’ olmak üzere 9 farklı kategori oluşturulmuştur. Üretilen metaforların ‘yönlendirici’, ‘yaşam kaynağı’ ve ‘açıklayıcı’ kategorilerinde yoğunlaştığı görülmüştür. Demografik değişkenler ile metafor kategorileri arasındaki ilişkiyi ortaya çıkarmak araştırmanın ikincil amaçlarındandır ve bu yönüyle sonuçlar değerlendirildiğinde değişkenler ile kategoriler arasında anlamlı ilişkiler olduğu tespit edilmiştir. Demografik değişkenler ile kategori ilişkisinde fakülte değişkeni açısından ilahiyat öğrencileri ‘açıklayıcı’ ve ‘öğretici’ kategorilerinde daha fazla metafor üretirken sosyal hizmet öğrencileri ‘yaşam kaynağı’ kategorisinde daha fazla metafor üretmiştir. Cinsiyet değişkeni açısından ise kız öğrenciler ‘derman’ ve ‘diğer’ kategorilerinde daha fazla metafor üretirken erkek öğrenciler ‘yönlendirici’ kategorisinde daha fazla metafor üretmiştir. Lise mezuniyeti açısından bakıldığında da İHL’den mezun olanlar ‘anahtar’ ve ‘kelam’ kategorilerinde daha fazla metafor üretirken diğer lise mezunları ‘yönlendirici’ kategorisinde daha fazla metafor üretmiştir. Kur’an Kursu eğitimi alma değişkeni açısından ise Kur’an kursu eğitimi alanlar ‘derman’ ve ‘diğer’ kategorilerinde daha fazla metafor üretirken Kur’an Kursu eğitimi almayanlar ‘yönlendirici’ kategorisinde daha fazla metafor üretmiştir. Ayrıca öznel dindarlık ve aile dindarlık algılarıyla metafor kategorileri arasında da anlamlı ilişkiler elde edilmiştir. (shrink)