This article applies Russon's principles of reading Plato's dialogues to solve a problem arising from both the dramatic and philosophical aspects of Plato's Republic: persuasive speech seems effective only when its audience is already willing to listen and be convinced. Yet if so, then either persuasive speech is powerless to persuade anybody truly, or it is unclear how it differs from simple manipulation or brainwashing. This article resolves this dilemma by using Russon’s insights about the kind of rationality Plato invites (...) us to assume, namely a “concrete rationality,” and by analyzing the ????irst three interlocutors of Socrates in the Republic: Polemarchus, Cephalus, and, of course, Thrasymachus. This approach enables us to differentiate these three interlocutors, explain Thrasymachus’s persistence in listening to the conversation until the end despite his unwillingness to listen, as well as the therapeutic function of theōria for providing him some momentary relief from his “hatred of speech” (misologia). (shrink)

This paper proposes a solution to the apparent contradiction between Aristotle’s positions concerning the bees’ ability to hear in the Metaphysics and in the History of Animals. It does so not by appealing to external (chronological or philological) emendations, but by disambiguating the Ancient Greek verb akouein into three meanings: hearing of sound (psophos), of voice (phônê) and of speech (logos). Such a differentiation shows that, according to Aristotle, bees do hear other bees’ intermittent buzzes as meaningful and interested calls (...) for cooperation. This differentiation also hints toward the specificity of human communication and community. (shrink)

This paper proposes a solution to the apparent contradiction between Aristotle’s positions concerning the bees’ ability to hear in the Metaphysics and in the History of Animals. It does so not by appealing to external (chronological or philological) emendations, but by disambiguating the Ancient Greek verb akouein into three meanings: hearing of sound (psophos), of voice (phônê) and of speech (logos). Such a differentiation shows that, according to Aristotle, bees do hear other bees’ intermittent buzzes as meaningful and interested calls (...) for cooperation. This differentiation also hints toward the specificity of human communication and community. (shrink)

In this paper, we offer an overview of Aristotle’s account for his belief that honeybees reproduce without copulation. Following this, we draw the three following implications: First, that Aristotle’s position on this question is quite unconventional, and undercuts many traditional and “Aristotelian” hierarchies; secondly, that the method that requires him to hold this unconventional position is largely dialectical; and finally, that the lineage behind this method is Socratic. In this sense, Aristotle’s biological work may be seen as taking up where (...) young Socrates left off according to his autobiographical remark in Plato’s Phaedo 95E-99E. (shrink)

The first aim of this paper was to investigate how the traditional Protestant work ethic and more contemporary work values were related to one another, and differed across genders and two cultural contexts, namely Turkey and the U.S. The second aim was to elucidate the role of religiosity in PWE among the two cultural groups. Two hundred and sixty six American and 211 Turkish university students participated in this questionnaire study. The analyses examining cross-cultural differences revealed that Turkish university students (...) reported greater scores in the PWE and all contemporary work values as compared to their American counterparts. For the Turkish sample, there were no gender-related differences in the PWE, whereas in the U.S. sample, men reported greater PWE scores than did women. With regard to gender differences in contemporary work values, our results showed that gender groups differed in feminine and entrepreneurship values in both cultural contexts; men emphasized femininity and entrepreneurship more than women in Turkey but the reverse was true in the U.S. Correlations between contemporary work values and the PWE illustrated that the PWE is associated with entrepreneurship and masculine values in both cultural contexts and with feminine values in the Turkish context. Finally, our results regarding the role of religiosity in PWE indicated that highly religious participants reported greater PWE scores than the less religious ones regardless of culture. Findings are discussed with reference both to differences in the two socio-cultural contexts and to recent change in the social structure of Turkish society. (shrink)

Məqalədə lobbizm, ABŞ-da xarici siyasət qərarlarının qəbul edilməsində bunun təsiri məsələlərindən bəhs edilir. Müasir beynəlxalq münasibətlərdə dövlətə paralel olaraq yeni aktorlar xüsusi olaraq fəallaşmaqdadır. Yeni aktorların fəallaşması dövlətlərin xarici siyasət qərarlarının qəbul olunmasına təsir edir, hətta bir çox hallarda dövləti özlərindən asılı vəziyyə salır. Belə yeni aktorlar sirasında transmilli şirkətləri, qeyri-hökumət təşkilatlarını, ictimai hərəkatları, milli-azadlıq hərəkatlarını, eləcə də lobbilərin fəaliyyətini qeyd edə bilərik. Xüsusilə, beynəlxalq münasibətlər sisteminin aparıcı dövlətlərində lobbiçiliyin genişlənməsi müşahidə olunmaqdadır. Amerika Birləşmiş Ştatlarının ictimai-siyasi sisteminin müasir mərhələsinin inkişafı (...) demokratikləşmə prosesinin get-gedə amerikan cəmiyyətinin bütün tərəflərini-iqtisadiyyat, siyasət, ideologiya və mənəviyyat, mədəniyyət və düşüncə tərzi, əhatə etməsi ilə xarakterikdir. Dünya müharibəsindən sonrakı dövr Amerika Birləşmiş Ştatlarının super dövlət rolunu bir daha itirməmək adı ilə qazandığı dövrdür. Daha müasir 80-ci illərdə isə amerikalıların demokratiya və vətəndaş hüquqları uğrunda mübarizəsi güclənmişdi. (shrink)

The political, administrative and economic recovery process that took place after the Abbasid caliph al-Mu‘tadid moved the center of the state back to Baghdad in 279 (892) was short-lived. The fact that al Muktadir became caliph at an early age and political conflicts caused Baghdad to fall into the hands of the Buwayhids in 334 (945). This writing aims to evaluate the work prepared by Adan Jarso Golole as a doctoral thesis under the name Political, economic, and social life in (...) Baghdad in the process leading to the rule of Buwayhids (279-334/892-945) and published in 2021 as a book under the name of Baghdad Falling into the Hands of the Buwayhids (279-334 / 892-945). (shrink)

The introduction of information and communication technologies in the workplace has extended the scope of bullying behaviors at work to the online context. However, less is known about the role of situational factors in encouraging cyberbullying behavior in the workplace. The purpose of this study is to investigate the role of perceived organizational politics in fueling cyberbullying in the workplace, and to examine the central role of negative emotions in this process. The sample comprised 279 faculty members of three large (...) public sector universities in Islamabad, Pakistan. Results demonstrated that perceived organizational politics was positively associated with discrete negative emotions of anger and fear. Moreover, results indicated that anger was positively associated with cyberbullying perpetration, whereas fear was positively associated with face-to-face bullying victimization. Results also supported the idea that victims of face-to-face bullying may develop a positive attitude toward cyberbullying and retaliate against their more powerful face-to-face bullies online, possibly anonymously. We contribute to the literature by demonstrating that both forms of bullying can co-occur in the workplace as a consequence of perceived organizational politics, and the two roles—bully and victim—may be swapped among victims and perpetrators. (shrink)

Many aspects relating to the conduct of mediation are left to mediator choice, but mediators often lack adequate guidance on how their discretion ought to be exercised. In this book, Omer Shapira identifies the ethical norms that govern mediators' conduct. Adopting a professional ethics perspective on the basis of role-morality and applying it to a core definition of mediators' role, Shapira argues that all mediators are placed in ethical relationships with mediation parties, the mediation profession, the public, and their employers (...) or principals that produce ethical obligations. (shrink)

The Qurʾān states that it is the last link in the chain of divine books, such as the Torah, Psalms, and the Gospel, and that it is also the approval and regulator of these books. As a result, there are some mutual narratives with other holy books, as well as some issues that differ from them and bring different explanations from them. These issues have been the subject of polemics, especially with Judaism and Christianity throughout the history. The crucifixion of (...) Jesus Christ formed the foundation of Christianity theology. However, the subject of ‘the cross’ has also been one of the most important issues by which Christian communities have made different explanations and interpretations since the 1st century, and have diverged accordingly. Although the docetists, who are our subject, are divided into many groups with different views, they generally accept that Jesus Christ was of a different nature from other people, had a divine nature, and therefore, it was not possible for him to be crucified. In the only verse in the Qurʾān that deals with the cross of Jesus Christ, it is mentioned that Jesus was not crucified. For this reason, a significant part of the interpretations in the commentaries have some similarities with the views of the docetics at first glance. It is possible to see more of the similarities mentioned in the commentaries, especially in the so-called “substitutionary interpretation”, in which it is stated that someone else was crucified instead of Jesus. In the Christian world, it is often claimed that Islam emerged in the Arabian Peninsula, where Christian heretics are abundant, and that it was influenced by the views of some heretic Christians. In this context, starting with John of Damascus in the 8th century, based on the above-mentioned similarities, many Christian researchers throughout the history claimed that the Qurʾān took this view from docetics. In this study, there has been an attempt to examine all of these claims. In this context, first, the docetics were researched, and as a result, it was revealed that Christians named groups with very different views from the early times as “docetic”, and that there was no standart use of the concept of “docetic” in the Christian World for centuries. It appears that it was determined that the concept would be used as a kind of umbrella concept for groups considered heretical. Then in the article, the different translations and interpretations of the verse in the Qurʾān and certain sources from the classical and modern Islamic literature were selected and identified. This led to the examination of how the said verse was understood in the Islamic world throughout the history. In this context, all types of substitutionary interpretations in the commentaries were made into a list by mentioning the sources of these interpretations, and then, these interpretations and the views of the docetics were compared. After revealing the similarities and differences in the explanations and interpretations in the commentaries and the views of the docetics, a new perspective on the subject was attempted by trying to explain the verse outside of its traditional interpretation throughout the history, considering the context of this verse and the Jewish literature. Considering that various Jewish claims about Jesus and Mary were responded to at the beginning of Qurʾānic the verse and just before the verse that mentions the cross, information in the Jewish religious literature was consulted about the allegations that Jews killed Jesus as mentioned in this verse. In this context, Jewish claims about the end of the life of Jesus in the Talmud, that they first killed him and then crucified him, were adressed and researched. Furthermore, an attempt is made to explain that the use of wa-mā qatalūhu wa-mā ṣalabūhu in the verse may be an answer to the claims of the Jews that they first killed Jesus and then crucified him. These claims of the Jews in the Talmud are further explored, and considering the context of the Jews of that time, it is explicated that these actions would not have been possible due to the political conditions in that period. Taken together, this study has attempted to address that the view claiming that docetics have an impact on the Quran via the related verse is not validand that the actual recipient of the verse is the Jews. (shrink)

We study a first-price auction preceded by a negotiation stage with complete information, during which bidders may form a bidding ring. We prove that in the absence of externalities, the grand cartel forms in equilibrium, allowing ring members to gain the auctioned object for a minimal price. However, identity-dependent externalities may lead to the formation of small rings, as often observed in practice. Potential ring members may condition their participation on high transfer payments as a compensation for their expected externalities (...) if the ring forms. The cartel may therefore profitably exclude these bidders, although risking tougher competition in the auction. We also analyze ring efficiency in the presence of externalities, showing that a ring may prefer sending an inefficient member to the auction, if the efficient member exerts threatening externalities on bidders outside the ring, which in turn leads to a higher winning price. (shrink)

Çalışma Hıristiyanlığın Protestanlık mezhebinden doğan, özellikle Amerika Birleşik Devletleri’nde kümelendiği gözlemlenen, İsrail’i ve Yahudileri orantısızca desteklemesiyle bilinen ve aynı zamanda İslam’a ve Müslümanlara karşı düşmanca yaklaşımları haiz “Hıristiyan siyonistlerini” ele almaktadır. Hareketin mahiyeti, doğuşu, teolojisi, faaliyetleri ve kendisinde mündemiç olan antisemitizm ile anti-İslamizm olguları incelenmektedir. Bulgulara göre, Hıristiyan siyonizmi çeşitli açılardan bakıldığında bir anomali teşkil etmektedir. Bunlardan en önemlisi, Yahudilerin ve Hıristiyanların yüzyıllarca birbirlerine en üst seviyede düşmanlık etmiş olan iki topluluk oluşudur. Hıristiyan siyonistler dünya tarihini Mesih’in zuhuruyla birlikte kurulacak (...) olan bin yıllık küresel krallık öncesindeki yedi bölüm olarak ele alan, sınırları büyük ölçüde İngiliz-İrlandalı teolog John Nelson Darby tarafından çizilen ve “premillennial dispensationalism (premilenyal dispensasyonalizm)” olarak bilinen teolojinin öngördüğü kıyamet senaryosuna inanmaktadır. Bu senaryo hareketin varlık sebebini, amaçlarını, dostlarını ve düşmanlarını belirlemektedir. Dost-düşmanlar olarak Yahudilerin buradaki rolü bazı çelişkiler ve ihtilaflar barındırırken, düşmanlar olarak Müslümanların rolü açıkça olumsuz bir görünüm arz etmektedir. Bunun sonucu olarak Hıristiyan siyonistler Müslümanları şeytanlaştırma eğilimine girmektedir. Her ne kadar dindaşları tarafından ahlak, siyaset ve özellikle teoloji eksenlerinde ağır eleştirilere tabi tutulsalar da Hıristiyan siyonistler emperyalist güçlerle olan uzun ittifaklarının da bir meyvesi olarak dünya politikasında kayda değer bir güce sahiptir. Hıristiyan siyonizminin mahiyeti ve dahi antisemitizm ve anti-İslamizm ile irtibatı konusunda Türkçe yazılmış eserlerin azlığına binaen çalışma literatürdeki bu boşluğu kapatma amacı taşımaktadır. Özet: İçinde bulunduğumuz dönemde anti-İslamizm kavramı ele alınırken kendisine özellikle Amerika Birleşik Devletleri’nin (ABD) teopolitik dekorunda yer bulan “Hıristiyan siyonizmi” adlı grubun etkisine işaret edilmektedir. Bu grup literatür tarafından İsrail’i Yahudilerin vatanı olarak destekleyen Hıristiyanlar olarak tanımlanmaktadır. İsrail için Birleşen Hıristiyanlar (CUFI) gibi organizasyonlar aracılığıyla İsrail’in desteklenmesi noktasında etkin faaliyetler yürütmektedirler. Orta Doğu’da barışın tesis edilmesini inandıkları kıyamet senaryosunun önünde bir engel olarak gördükleri için kategorik olarak reddetmektedirler. Özellikle 19. yüzyılda başlayıp, 11 Eylül olayları ile birlikte ciddi bir ivme yakalayan ABD’deki anti-İslami hareketlerin büyük bir kısmı Hıristiyan siyonizmi ile ilişkilendirilen şahıslar tarafından başlatılıp desteklenmektedir. ABD’de yaklaşık 20 ila 30 milyon arasında Hıristiyan’ın bu ideolojiyi benimsediği tahmin edilmektedir. ABD dışında İngiltere, İskandinavya, Avustralya, Güney Afrika ve hatta Güney Kore ve Honduras gibi coğrafyalarda da taraftar bulmuşlardır. Birçok açıdan bakıldığında Hıristiyan siyonizmi bir anomali teşkil etmektedir. Bunun özünde Yahudilerin ve Hıristiyanların birbirlerine olan düşmanlıkları yatmaktadır. Yahudiler dini kaynaklarında Hıristiyanlığın en kutsal şahsiyetlerine ağır hakaretler ederken, Hıristiyanlar Yahudileri Tanrı katilleri olarak görmektedir. Ancak Hıristiyan siyonistlerin çoğunluğu İsrail konusunda adeta kraldan daha kralcı davranmaktadır. Hıristiyan siyonizminin teolojik zeminini incelemek isteyen bir araştırmacı eskatoloji (kıyamet bilimi), Armageddon savaşı, istiğrak, püritenler, premilenyalistler, dispensasyonalistler, fundamentalistler, restorasyonistler, evanjelistler, John Nelson Darby ve Cyrus I. Scofield gibi bazı kavram ve aktörlerle karşılaşacaktır. İrlandalı-İngiliz bir teolog olan Darby birçokları tarafından Hıristiyan siyonizminin kurucusu olarak görülmektedir. Hareket için hayati önem teşkil eden ikinci isim ise Cyrus Ingerson Scofield’dir. Scofield Reference Bible ’ı yayınlayarak Hıristiyan siyonizminin milyonlar tarafından benimsenmesine yol açmıştır. Hıristiyan siyonistler “premilenyal dispensasyonel teolojinin” gerçek olduğuna ve gerçekleşeceğine inanmaktadır. Buna göre dünya tarihi yedi çağdan oluşan doğrusal bir olgudur. İnsanlığın halihazırda altıncı çağda olduğuna, yedinci çağın ise çok yakında olduğuna inanmaktadırlar. Bu teolojinin öngördüğü kıyamet senaryosu Antichrist ’ın gelişi, Sahte Peygamber ve Şeytan ile birlikte cehennem teslisini kurması, Müslümanların da onlarla müttefik olarak hareket edip İsrail’e saldırmaları (Armageddon savaşı), Hz. İsa’nın gökten tekrar inerek İsrail’i kurtarması ve barışı tesis edeceği Milenyum Krallığı’nı kurması gibi öğeleri içermektedir. Siyonist olmayan Hıristiyan teologlar Hıristiyan siyonizminin teolojisini defaatle eleştiriye tabi tutmuştur. Yahudilerin seçilmiş ırk olarak görülmesi, Yeni Ahit’in bu ideolojiye destek vermemesi, “Armageddon savaşının” büyük mezheplerde karşılığının olmayışı ve hareketin Yahudi karakteri taşıması gibi sebepler yüzünden bazı Hıristiyan teologlar Hıristiyan siyonizmini heretik ilan etmiştir. Hıristiyan siyonizminin teolojisinin eleştirildiği bir diğer husus ise onun emperyal teoloji olarak yerine getirdiği işlev ile ilgilidir. Birçok düşünür Hıristiyan siyonizmi, Yahudi-Hıristiyan Batı anlatısı ve emperyalizm arasında sağlam bağlar olduğunu iddia etmektedir. Hıristiyan siyonizmi anomalisine bir açıklama getirmek isteyen şahıslar Hıristiyan siyonizmi içerisinde yer alan antisemitizme işaret etmektedir. Buna göre Hıristiyan siyonistler, Yahudilerin ve Yahudi devletinin kurulmasının gerçekleşmesinde hayati bir rol oynadığı kıyamet senaryolarını yürürlüğe koymak adına İsrail’i her şartta desteklerken, bu senaryo Yahudilerin kendisini Mesih gibi gösteren Antichrist tarafından yönetilmesini ve Yahudilerin çoğunluğunun Mesih’in gelişinden sonra ölmesini içermektedir. Aynı zamanda neredeyse daima İsrail yanlısı açıklamalar yapan bazı Hıristiyan siyonistlerin zaman zaman doğrudan antisemitik söylemlere başvurduğu gözlemlenebilmektedir. Bu sebeple Hıristiyan siyonistler ve Yahudiler arasındaki teopolitik ittifakın bir noktada bozulacak pragmatik bir ittifak olduğu iddia edilmektedir. Anti-İslamizm noktasındaki bulgulara göre Hıristiyan siyonistlerin %70’i Araplara karşı ya kayıtsız ya da düşmanca hisler beslemektedir. 11 Eylül’den sonraki dönemde İslam’ın şeytanlaştırılması operasyonu büyük ölçüde Robertson, Graham, Lindsey, Vines ve Falwell gibi Hıristiyan siyonistler tarafından gerçekleştirilmiştir. Yine İsrail’in 1948 yılında kuruluşu, Filistinliler için doğurduğu sonuçlara rağmen Hıristiyan siyonistlerin çoğu için bir kıyamet alametinin gerçekleşmesi anlamına gelmektedir. Hıristiyan siyonistlerin inandıkları kıyamet senaryosunda Müslümanlar ancak düşman saflarında savaşan Gog ve Magog olarak anlam bulabilmektedir. Onlar Şeytan, Antichrist ve Sahte Peygamber ’den oluşan cehennem teslisinin müttefikleridir. Filistinliler, Araplar ve Müslümanlar senaryonun gerçekleşmesi önünde doğrudan engel teşkil etmektedir. Bu hususlar birlikte değerlendirildiğinde halihazırda Hıristiyan siyonistlerin İslam’a ve Müslümanlara neden bu kadar olumsuz yaklaştıkları hususu açıklık kazanmaktadır. Görüldüğü üzere karşı karşıya olunan, gerçek dünyadaki gerçek olaylar ve aktörler hakkında rasyonalizasyona ve değişime kapalı olan, son derece tehlike arz eden dini inançlardır. Hıristiyan siyonizmi üç dinin etkileşime girdiği, üç dinin de bağlılarını ilgilendiren bir fenomendir. Teolojik analiz hareketin Hıristiyanlık dininin kutsal metinlerini İsrail lehine yorumladığını, ancak siyonist olmayan Hıristiyan teologlarca desteklenmediğini göstermektedir. Emperyalist ajandalar dahilinde ABD ve İngiltere gibi devletlerce de destek bulan bu hareketin kıyamet senaryosuna göre Müslümanlar Şeytan’ın müttefikleri olarak kötülüğün tarafındadır. Hz. İsa’nın yeryüzüne dönüşüyle yenilecekler ve yok edileceklerdir. Milyarlarca dolarlık bütçeleriyle, sayıları on binlerle ifade edilen propagandist vaizleriyle, Kuran-ı Kerim yakmak ve Hz. Muhammed’e terörist demek gibi eylemleriyle, Yahudileri İsrail’i Filistinlilerden temizlemeye teşvik etmeleriyle, bu uğurda onlara ciddi bir finansal ve manevi destek sağlamalarıyla ve Batı devletlerini İsrail’in düşman olarak algıladığı Müslüman komşularıyla savaşmaya teşvik eden lobicilik faaliyetleriyle Hıristiyan siyonistler halihazırda İslam’ın yüzleştiği en ciddi meydan okumalardan birisini teşkil etmektedir. Bu hareketin zararlı sonuçlarıyla mücadele etmek için atılması gereken en önemli adım araştırmaları derinleştirerek kitleleri doğru şekilde bilgilendirmek olacaktır. (shrink)

Abstract: The paper deals with “Christian Zionists”, who have born out of Protestantism, conglomerate particularly in the United States of America, provide a non-proportional support for Israel and who at the same time antagonize Islam. The movement’s quiddity, genesis, theology, activities, as well as anti-Semitic and anti-Islamic tendencies are elaborated. According to initial findings, Christian Zionism constitutes an anomaly from a number of perspectives. Most importantly, Jews and Christians symbolize two communities that have been violently antagonizing each other since centuries. (...) Defenders of Christian Zionism believe in the eschatological scenario of “premillennial dispensationalism”, a theology mainly introduced by the Anglo-Irish priest John Nelson Darby that divides world history before the establishment of the global Millennial Empire following the Second Coming into seven dispensations. This scenario determines the raison d’être, purposes, friends and foes of the movement. While the Jewish role in it as frenemies is controversial and ambivalent, Muslims’ role as enemies is unequivocally unfavorable. This situation leads to the demonization of Muslims by Christian Zionist figures. Albeit being criticized by co-religionists in a number of areas including ethics, politics and particularly theology, Christian Zionists occupy a significant position in world politics thanks to their alliance with imperial powers. The paper aims to fill the scholarly gap caused by the scarcity of Turkish literature on Christian Zionism’s quiddity, as well as its nexus with antisemitism and anti-Islamism. -/- Öz: Çalışma Hıristiyanlığın Protestanlık mezhebinden doğan, özellikle Amerika Birleşik Devletleri’nde kümelendiği gözlemlenen, İsrail’i ve Yahudileri orantısızca desteklemesiyle bilinen ve aynı zamanda İslam’a ve Müslümanlara karşı düşmanca yaklaşımları haiz “Hıristiyan siyonistlerini” ele almaktadır. Hareketin mahiyeti, doğuşu, teolojisi, faaliyetleri ve kendisinde mündemiç olan antisemitizm ile anti-İslamizm olguları incelenmektedir. Bulgulara göre, Hıristiyan siyonizmi çeşitli açılardan bakıldığında bir anomali teşkil etmektedir. Bunlardan en önemlisi, Yahudilerin ve Hıristiyanların yüzyıllarca birbirlerine en üst seviyede düşmanlık etmiş olan iki topluluk oluşudur. Hıristiyan siyonistler dünya tarihini Mesih’in zuhuruyla birlikte kurulacak olan bin yıllık küresel krallık öncesindeki yedi bölüm olarak ele alan, sınırları büyük ölçüde İngiliz-İrlandalı teolog John Nelson Darby tarafından çizilen ve “premillennial dispensationalism (premilenyal dispensasyonalizm)” olarak bilinen teolojinin öngördüğü kıyamet senaryosuna inanmaktadır. Bu senaryo hareketin varlık sebebini, amaçlarını, dostlarını ve düşmanlarını belirlemektedir. Dost-düşmanlar olarak Yahudilerin buradaki rolü bazı çelişkiler ve ihtilaflar barındırırken, düşmanlar olarak Müslümanların rolü açıkça olumsuz bir görünüm arz etmektedir. Bunun sonucu olarak Hıristiyan siyonistler Müslümanları şeytanlaştırma eğilimine girmektedir. Her ne kadar dindaşları tarafından ahlak, siyaset ve özellikle teoloji eksenlerinde ağır eleştirilere tabi tutulsalar da Hıristiyan siyonistler emperyalist güçlerle olan uzun ittifaklarının da bir meyvesi olarak dünya politikasında kayda değer bir güce sahiptir. Hıristiyan siyonizminin mahiyeti ve dahi antisemitizm ve anti-İslamizm ile irtibatı konusunda Türkçe yazılmış eserlerin azlığına binaen çalışma literatürdeki bu boşluğu kapatma amacı taşımaktadır. (shrink)

The rapid evolution that has taken place since the state reform of 1980 has made the need felt that some options of this state reform must be adjusted. In spite of this need, the core question is whether or not one should, in the first place, adapt the structures of the national government so it can carry out its national tasks. The clear establishment of communities and regions, the structuring of the political parties on the basis of these entities, the (...) socio-economic substratum that is based on the duality, of the country, are indexes that show that the regions have numerous policy supporting structures while they are virtually absent on the national level. The political decision making on the national level is very restricted in this perspective. The state reform of 1980 has established three levels of equal standing between which the division is total. However, the probem immediately arises of a common parliament and a socio-economic substratum on which a national parliament and a national government should be able to rest if the Belgian state is to survive with its substructures. The solution here is twofold : either the substructures wilt have to create organs of the central state or the organs of the central state wilt have to be assembled on the basis of a national political election free of the substructures. (shrink)

In this study, we will analyze the three major theories concerning the relationship between God and the universe: origination (ḥudūth), emanation (ṣudūr), manifestation (ẓuhūr or tajallī). The theory of origination was developed in the history of Kalam. The majority of the theologians (Mutakallimūn) aimed to offer a concept of God and His relation to the universe based on the origination theory. On the other hand, the Muslim philosophers, mostly Ibn Sīnā, suggested the theory of emanation to provide a causal explanation (...) of the universe as well as God’s relation to it. The theory of manifestation emerged in the philosophical Sufism. Ibn ‘Arabī posited the concept of manifestation as an explanation of God’s connection with the universe. Based on their cosmological views, each field also aimed to offer their proof of God’s existence. The theologians argued that the universe was temporally originated (muḥdath) and therefore necessitates an originator (muḥdith) upon their premise that everything originated needs an originator. On the other hand, the philosophers attempted to address the premise of "from one comes only one" explaining how the multiplicity comes from the Absolute One (God). Considering God as the ultimate source of existence, they proposed a hierarchical order in the universe and explained it through their theory of emanation. The Sufi thinkers explained the relationship with the theory of manifestation, which is also known as the appearance of the Absolute Being or the revealing of the Absolute Being. In this study, we will primarily focus on these three theories and examine their differences and similarities as well as their significance in the formation of the cosmic existence in the Islamic thought. (shrink)

Business Ethics: A European Review, EarlyView.

Muhammed Kâsım Nânotevî başkanlığında kurulan Diyobendîlerin ta-savvuf ile irtibatını konu edinen bu çalışmanın temel amacı, Hint alt kıtasının dinî yaşantısında etkin olan Diyobendîlerin tasavvufa olan yaklaşımlarını analiz etmektir. Çalışmada öncelikle Diyobend’in kuruluşu, İngilizlere karşı mücadeleleri, Osmanlı Devleti ile temasları ve daha sonra Diyobendîlerin tasavvuf anlayışına dâir bilgilere yer verilmiştir. Onların tasavvuf ile ilişkileri araştırılırken literatür açısından Diyobendîler ile ilgili temel kaynaklara bakılmıştır. Bu kaynaklar geniş bir incelemeye tabi tutularak onların tasavvufa bakış açıları tespit edilmeye çalışılmıştır. Elde edilen sonuçlar kısaca şöyle (...) özetlenebilir: Sünnî olan Diyobendîler tasavvufu şerîatın bir parçası olarak görmektedirler. Onlar, mânevî hastalıklardan korunmak için tasavvufa sarılmaya, mürşidlerin sünnete ittibasına ve bid’atlardan uzak durmaya önem vermiş, ayrıca nübüvvetin velâyetten üstün olduğunu, kerâmetin hak olduğunu ve vahdet-i vücûdun tasavvufun esaslarından biri olmayıp bunun bir hâl olduğunu ifade etmişlerdir. Eğitim müfredatlarında tasavvuf klasiklerinin yanı sıra kendi mürşidlerinin yazdığı eserleri de okutan Diyobendîlerin tasavvufun birçok konusunda söz sahibi oldukları tespit edilmiştir. (shrink)

In his works from the past decade, Menachem Fisch offered an analysis of a crucial distinction between two modes of rationalized transformation: an intra-framework transformation and an inter-framework one, the latter entailing a revolutionary shift of the framework itself. In this article, I analyze the attempt to produce such a framework transition in the tradition of Jewish Halakha (i.e., Jewish Law) by one of the key figures in its history, Moses Maimonides (1135–1204), and to explore how this transition was rationalized (...) and promoted by the utilization of crisis discourse. Using discourse analysis, I analyze the introduction to Maimonides’ great legal code, Mishneh Torah, and explore the modes by which he sought to establish, install and stabilize a homogenous and centralistic legal order at the center of which will lie one – that is, his own – Halakhic book. (shrink)

G. K. Chesterton's fictional detectives stand in stark methodical contrast to scientific detectives such as Sherlock Holmes. While the scientific detective focuses on external reality, seeking to reconstruct the crime, Chesterton's detectives—and Father Brown in particular—are preoccupied with inner perceptions, devoting their energy to understanding other minds. While Holmes may be seen as a positivist driven by the physical sciences, Chesterton's detectives are exegetes, perceiving human beings as a unique species demanding a distinctive approach. They thus reflect Chesterton's view that (...) the modes employed to decipher physical reality are inappropriate for comprehending social reality.Chesterton's opposition... (shrink)

This paper discusses the D-N model of scientific explanation. It is suggested that explanation is a part of assertive discourse where certain principles must be observed. Then use is made of the relation between the informative content and logical content of a sentence (as shown, for instance, by Popper) to draw some of the conditions necessary for a sound model. It is claimed that the conditions of the model proposed in the present paper exhaust the insights of the papers in (...) the literature, solve the difficulties encountered by other authors, but have some damaging consequences on the D-N model of scientific explanation. (shrink)

Isma‘īl b. ‘Ali, who is referred to as Abū Sa‘d as-Sammān, was born in Ray, Iran, between 981 and 983 and he devoted most of his life to educational travels, especially for hadith and he returned to his city of birth towards the end of his life and died there in 1053. Isma‘īl b. ‘Ali is well-known with the name of as- Sammān, meaning butter trader, because of he was grew up in a family of butter traders. The movables and (...) real estates in his inheretence show that he belongs to a wealthy family. As-Sammān, who seems to be in the twelfth generation of Muʻtazilite tradition, approve the thoughts of Abū Hāshim al-Jubbā’ī (ö. 321/933) and Abu'l-Ḥusayn al-Baṣrī (ö. 436/1044) and he was accepted as the leader of the Muʻtazila in his own period. He had education from scholars such as Abū Tāhir al-Muḫallis, Ibn Abū Nasr at-Tamīmī and Abkasī (ö. 405/1014-15) in the discipline of hadith. As-Sammān, was an authoritative figure both in the fiqh of Hanafi and disagreements between thoughts of Hanafism and Shafi'ism as well as in the fiqh of Zaydism. In addition, he educated himself in the topic of Qur’anic recitation, scholars of narrators, genealogy, law of inheritence and arithmetic. Among the works of as-Sammān, who are stated as many, only one record seem to be extant until today: “Kitāb al-Muvāfaqa bayn ahl al-bayt wa's-sahāba wa mā ravāhu kullu farīqin fī haqq al-āḫar”, which was written to point out the fondness and respect between the first three caliphs and ‘Ali. Thus, it is not possible for us to have a detailed knowledge about his thoughts in kalam and fiqh. However, Ibn al-‘Adīm (ö. 660/1262) gives us some ideas about thoughts of al-Sammān through his will narrates in his “Bughyat aṭ-Ṭalab fī tārīḫi Ḥalab”. As-Sammān states that his thoughts of kalam and fiqh are formed on the school of Ahl al-‘adl wa't-tawḥīd, in particular parallel with Muʻtazila-Zaydiyya and he designed his will, which he gave about two years before his death, according to the Muʻtazilite theological paradigm. In this context, according to as-Sammān, Allah is one and eternal. Attributes of Allah such as Power, Knowledge, Life, Hearing, Sight and Wealth are by virtue of His essence. Allah does not resemble anything, nor a body or an accident. All actions of Allah are good, and He never do evil. Allah does not wish for a sin nor have any consent to sin. Allah does not test people with what they cannot afford. Allah does not oppress people nor punish anyone with no justice. Allah is faithful to his promise that he will reward people who are good and will punish people who do evil. Voluntarily actions are created by people themselves. Revelation regarding the doomsday and the hereafter are true. Also, worships performed by the living on behalf of the dead such as hajj, ‘umrah, charity, reciting the the Qur'an and visiting the graves of them are useful for the dead. Repentance which is the forgiveness of sins is the decisiveness of not to commit it again with regret. As-Sammān has been criticized because of his Muʻtazilite thoughts, but his credibility, his intellectual effort and his abilities have been appreciated even by his opponents. The combative and dynamic nature of his life was reflected in his will are analysed in this work and it is concluded that he expressed his thoughts on belief and deeds in his will as a true Mu‘tazilite manifesto. (shrink)

The aim of this study is to investigate the effects of personal values on auditor's ethical decisionmaking in two countries, namely, Pakistan and Turkey. This study is the first that empirically addresses the role of values in the ethical decision-making processes of Pakistani and Turkish Professional auditors. This study surveys a random sample of these countries' professional certified auditors to assess their value preferences and reactions to an ethical dilemma. This study measures practicing auditors' value preferences by using the Rokeach (...) value survey, and a case study is used to measure the reactions to an ethical dilemma involving client pressure for aggressive financial reporting. This study did not find statistically significant difference between the mean values of moral intensity in these two countries. On the other hand, we found statistically significant differences between the terminal and instrumental values of the auditors in the countries studied. This study suggests that perceptions of moral intensity influenced both ethical judgments and behavioral intensions. (shrink)

We extend research on the effects of local audit office characteristics on audit quality by investigating whether audit offices in highly religious U.S. Metropolitan Statistical Areas exhibit going concern decisions that reflect heightened professional skepticism relative to audit offices in less religious MSAs. Prior research links religiosity to risk aversion and ethical development and suggests audit practice offices in more religious MSAs are more likely to issue going concern opinions because they will assess the effects of mitigating factors in a (...) more skeptical manner. Our results indicate that audit practice offices located in highly religious MSAs are more likely to issue going concern audit opinions, consistent with a more skeptical assessment of mitigating factors. Additional tests provide direct evidence consistent with the argument that these audit offices are more risk averse in issuing going concern opinions. Our findings are relevant to auditors, audit clients, researchers, and regulators. (shrink)

We propose extrapolating Conviction Narrative Theory (CNT) to clinical psychology and psychiatry. We demonstrate how CNT principles may benefit assessment, therapy, and possibly even modify public health views of neuropsychiatric disorders. Our commentary focuses on hoarding disorder as a model, elaborates on discrepancies in the scientific literature and suggests how the CNT may resolve them.

For the communication between people to remain effective and lively and for the expressive power to be permanent, the qualities of the words are as important as the quantity of words in a language. From this perspective, Arabic has many linguistic features like other developed languages. Parsing, deriviations, blending, synonymy, contrast, arabization, antithetical polysemy, commutation, ellipsis, polysemy, etc. Language features are intensely found in Arabic. As it is known, polysemy is one of the important issues of the Arabic language that (...) has been taken into consideration since the compilation period. Although there are scholars among Arabic linguists who deny the existence of polysemous words, the vast majority have accepted the issue of polysemy. Among polysemous words, some words indicate several different meanings, as well as words that express many different meanings. In this respect, words that indicate a lot of meanings in the group of polysemous words have attracted the attention of poets. Poets wrote long odes using such words to demonstrate their mastery of the science of the dictionary and to prove their competence in the art of poetry. There are even poets who write different odes in terms of theme, using the same word. One of these poets is Ibn al-Munāṣıf from Cordoba, who lived between 1168 and 1223. The poet, better known as the jurist, wrote his famous ode using the common word "acuz". By ending each couplet with the word ʾujūz, the poet brought together the different meanings of the word ʾujūz in the ode in question. In this study, the issue of polysemy, which is considered an important feature of the Arabic language, will be briefly discussed. In addition, the Qasida of ʾUjūz will be translated and analyzed. (shrink)

Sufis mainly focused on the properties of the nafs (soul) and its positive and negative effects on human life. Thus, they tried to correct the nafs with various training methods to eliminate its possible harms to humans. The aim of the present study, where we discuss the approach of Muhammad bin Abd al-Malik ad-Daylami (d. 589/1193), a mystic of the 6th century after hegira, to soul, is to investigate the rise of soul in the spiritual realm based on his manuscripts. (...) In the study, the nature of the soul, its properties and the positions it occupied in the spiritual realm were investigated based on Daylemi's Arabic treatise “Me‘aricü'n-nüfûs”. In the treatise, Daylem, explained the positions of the soul in the spiritual realm with a unique interpretation and approach. Furthermore, the study is centered on Daylemî's views on soul, and the views of theologians, philosophers and other Sufis were included where necessary. Daylemi argued that the soul will rise in the spiritual realm, although struggle and piety had been prioritized. He also declared that this could lead to the grace of the corporeal soul. According to Daylemi, there were basically eight attributes of the soul, and these attributes were not randomly included in the human soul, and each fulfilled a rask for humans to rise in the spiritual realm. However, although these attributes were suitable for development and training in essence, when they are left to their own devices, they could either stand still or lead to corruption. Daylemi argued that the soul was corporeal during the creation of human beings from soil, so it could not be called spiritual, but the nature of the human soul became pleasant because Allah passed this earthly substance through certain stages. Daylemi argued that the soul's experience through these states occured entirely in the spiritual realm and it could not leave the body because the soul gives life to the body and from him dies as soon as the soul leaves the body. Comparing this process to the rays of the sun, Daylemi stated that the soul of a human being shined in different degrees after reaching the stage of contentment, so that the human is enlightened in the realm of the kingdom, stronger than the sun. Because although the sun is in the sky, its rays could reach the ground, and it is possible for its rays to circulate in the spiritual realm even though the soul remains in the body. Daylemi, who believed that inspection had a significant effect on the ascension to the spiritual realm, argued that for enlightenment to become a skill in the servant and to remain, the servant should prioritize inspection at the beginning, otherwise the servant’s light would decrease and fade away. Finally, Daylemi discussed the question of whether it was possible for the corporeal soul to transform into a luminous state, and based on certain verses and hadiths, he argued that it was possible for the corporeal soul to transform into a spiritual light. (shrink)

The end of ideology has been declared for several times by different writers like Raymond Aron, Daniel Bell and Francis Fukuyama. However, ideology still has an important role in the social order e...

According to natural sciences, destructivity is related to the competitive state of the natural selection. In this sense, nature is considered like a battlefield where all creatures only seek for their own survival in an unending rivalry. However, that perception of nature was not invented by natural sciences insofar as this pseudo-reality of universal conflict was already present in philosophy as a reflection of the social structure of the 16th and 17th centuries. Scientists borrowed that vision of nature as they (...) observed the social structure in which they lived as universal and the state of war as an undeniable fact. This article aims to raise the question about the influence of political philosophy on the scientific paradigm and to understand the political and social source of destructiveness. (shrink)

After the dissolution of the Ancien Régime, Europe went through a period of transition where the religion lost its power and a cavity emerged in the ideological structure of the social organization. This cavity was filled by utopian ideals of philosophers like Francis Bacon and Henri de Saint-Simon, who propagated the blessings of the new social organization. While the wealth production became a means of social organization, the political was subordinated by the economical. This article examines the utopian paradises presented (...) by Francis Bacon and Henri de Saint-Simon in order to understand how the consumption goods dematerialize through the modern ideology to morally edify the society. (shrink)

We propose that food-related uncertainty is but one of multiple cues that predicts harsh conditions and may activate “incentive hope.” An evolutionarily adaptive response to these would have been to shift to a behavioral-metabolic phenotype geared toward facing hardship. In modernity, this phenotype may lead to pathologies such as obesity and hoarding. Our perspective suggests a novel therapeutic approach.