As in the Arab and Persian literatures, many works have been written on the education and teaching of tajwīd, which provides the correct reading of the Qurʼān in Islamic Turkish Literature. Works on this subject were written generally as prose. Besides, some of these works were written in verse style because of practical benefits in education. In this context, the work named Ẓafar written by S̲h̲umnulu Ḥilmī Efendi (d. 1200/1785-86), which is one of the poetical tajwīds that has not been (...) studied enough, is one of the works that can be evaluated under a separate title within religious literaty genres such as forty hadith, ʻaqāʼidnāme and s̲h̲urūt al-ṣalāt (pillars or prayer). This study primarily deals with Ḥilmī Efendi’s tajwīd of verse in Turkish, named Ẓafar, with form and content analysis. The aim of the study is to give information about Ḥilmī Efendi, based on his works and to reveal the text of the work named Ẓafar, which has been transcribed. The importance of the study stems from the fact that it will introduce the first Turkish tajwīd written in verse as far as it has been identified and the master of qırāʼat poet author who can be accepted as the founder of this genre.Summary: During the formation of Islamic sciences such as tafsīr, hadīth, kalām, fiḳh, and ḳırāʼat many works related to these sciences were written in Arabic, Persian, and Kurdish languages. After Turks met with Islam, works were written in verse and prose style to learn the al-Ḳurʼān, the hadīth and the sciences that would help to understand these two sources in order to live a true faith and worship life. On the other hand, as a result of the writing of verse works, some literary genres emerged in Turkish Islamic literature. This issue has also been appeared in the science of tajwīd, which is defined as “a set of rules for the correct pronunciation of the letters with all their qualities” and which ensures the Ḳurʼān to be read properly. As a matter of fact, the writing of both prose and verse tajwīd works defined as a religious-literary genre is an indication of this phenomenon. For instance, Tuḥfe-i Şerīfī (S̲h̲erīfī d. 1260/1844) and Naẓmuʼl-Ehem (S̲h̲eyhī d. 1235/1819-20) are examples of verse tajwīd works. In this context, one of the verse tajwīds is Ẓafar, which is defined by his own writer, S̲h̲umnulu Ḥilmī Efendi, as the first work written in this type.The author of the work, Ḥilmī Efendi, lived in Vardar Yenicesi (Giannitsa) for a long time and died in Hijāz in 1200 (1785-86), is one of the 18th century authors and an specialist in the field. In the work named Osmanli Müellifleri (Bursalı Meḥmed Ṭāhir, 1333 / Ottoman Authors) it is stated that he has works named Manẓūm Tajwīd (Ẓafar) and Manẓūm S̲h̲urūt-ı ṣalāt (Naẓm-ı nefīs) and that he wrote death dates with poetry on the gravestones of the grandchildren of G̲h̲āzī Evrenos Bey (d. 820/1417) and an Arabic khatim prayer. Information about Ḥilmī Efendi's personality, educational life, and scientific level could not be found. One of the works of Ḥilmī Efendi is Naẓm-ı nefīs, which was written in 1190/1776-77, and is in the form of S̲h̲urūt-ı ṣalāt. In this work of 125 couplets except for the title of “Tertīb-i Secāvend-i Ḥurūf” (fāʻilātün fāʻilātün fāʻilün) the author used the meter of the fāʻilātün fāʻilātün fāʻilātün fāʻilün and preferred the masnavī as a form of verse. The work consists of a introduction of 9 couplets, a main part of 24 couplets, an addition and conclusion of 3 couplets.Another work of Ḥilmī Efendi is the work called Ẓafar in the form of verse tajwīd, which he wrote on the request of some of his friends and which is the main subject of this study. There is no record of the writing date of this work. This study also includes the transcribed text of the work. However, when considering the period the author lived in and the time of his other work Naẓm-ı nefīs (1190/1776-77) it is estimated that Ẓafar was written after the second half of the 18th century. However no manuscript copy of Ẓafar could be found. Therefore, for the text to be transcribed in this study, the oldest dated and printed copy with Arabic diacritics of the work (Istanbul: Dār at-tıbāʻa al-āmire, 1265) was taken as basis. In this copy, the work was incorrectly named as Tajwīd-i Manẓūm. Also, there are some typographical errors in the headlines or text; these errors were tried to be corrected. It consists of 71 couplets; an introduction and 25 main titles. Ẓafar, written was written in half, full and rich rhyme. In some places, as well as rhyme, redif (repeated voice) created with an appendix or a word was used. The work has a clear, intriguing and narrative language and expression.Traditionally, the author starts his work by praising God, salawat, prayer, followed by a statement about the importance and the provisions of the learning tajwīd. Then the author gives informations about some tajwīd subjects such as ḥarf-i med, sebeb-i med, medd-i muttaṣıl, medd-i munfaṣıl, and so forth.The author bases on the Ḥafṣ narration of the ḳırāʼat of the ʻĀṣım probably because of taking into account the readers. Another point that draws attention in the work is that the tajwīd issues are explained shorter and clearer compared to other verse tajwīds. There are also no secondary topics such as ţūl, tevaṣṣut, ḳaṣr, ḥarf-i muḫaffefe, kelime-i müṡaḳḳale or istiʻāẕe-basmala, states of tā-i teʼnīṡ. To provide an easy memoration Ḥilmī Efendi does not apply the method of formulations of letters corresponding to the bases such as ikhfā, iẓhār as in many other tajwīd Works. Instead, he writes the letters of a specific rule one by one. Additionally, he does not give many examples from Qurʾān verses to consolidate the rules, and sometimes refers only to the surahs. With his work called Ẓafar, the author follows and represents the tradition of religious-literary works in general, and in particular, the tradition of the verse tajwīd. In some verse types of tajwīd works, for example, only subjects of ḳatʻ and vaṣl are discussed, however, in Ẓafar, most rules of tajwīd are included.It can also be said that the work has a special place and importance due to the possibility of being the first text (constituent text) written in verse tajwīd. On the other hand, when considering the conditions of the period and the fact that it was published more than once, it can be stated that Ẓafar was used as a material in educational activities and raised attention. (shrink)

Attempts to apply the mathematical tools of dynamical systems theory to cognition in a systematic way has been well under way since the early 90s and has been recognised as a “third contender” to computationalist and connectionist approaches :441–463, 1996). Nevertheless, it was also realised that such an application will not lead to a solid paradigm as straightforwardly as was initially hoped. In this paper I explicate a method for assessing such proposals by drawing upon Lakatos’s Criticism and the growth (...) of knowledge, Cambridge University Press, London, pp 91–195, 1970) methodology of scientific research programs. MSRP focuses on the heuristics of a particular field and gauges the model/theory building stratagems by reference to theoretical and empirical progress, on the one hand, and the continuity and the autonomy of the way the field’s heuristic generates its series of models/theories, on the other. The requirement of continuity and autonomy afford distinct senses of ad hoc-ness, which serve as an effective tool to detect various subtleties which may otherwise be missed: the present approach identifies shortcomings missed by Chemero’s radical embodied cognitive science and falsifies Chemero’s claim that the methodological powers of his model-based account is on a par with computationalism. In general, I claim that MSRP is relevant to current methodological issues in cognitive science and can supplement debates regarding “local” assessments of methodologies, such as that between mechanical versus covering-law explanations. MSRP must at least be viewed as a necessary constraint for any methodological considerations in cognitive science. (shrink)

Due to the huge amount of data being generating from different sources, the analyzing and extracting of useful information from these data becomes a very complex task. The difficulty of dealing with big data optimization problems comes from many factors such as the high number of features, and the existing of lost data. The feature selection process becomes an important step in many data mining and machine learning algorithms to reduce the dimensionality of the optimization problems and increase the performance (...) of the classification or clustering algorithms. In this paper, a set of hybrid and efficient genetic algorithms are proposed to solve feature selection problem, when the handled data has a large feature size. The proposed algorithms use a new gene-weighted mechanism that can adaptively classify the features into strong relative features, weak or redundant features, and unstable features during the evolution of the algorithm. Based on this classification, the proposed algorithm gives the strong features high priority and the weak features less priority when generating new candidate solutions. In the same time, the proposed algorithm tries to more concentrate on unstable features that sometimes appear and sometimes disappear from the best solutions of the population. The performance of proposed algorithms is investigated by using different datasets and feature selection algorithms. The results show that our proposed algorithms can outperform the other feature selection algorithms and effectively enhance the classification performance over the tested datasets. (shrink)

Our aim is to illuminate the interconnected notions of meaning and truth. For this purpose, we investigate the relationship between meaning theories based on commonsensical ‘means that’ and interpretive truth theories. The latter are Tarski–Davidson-style truth theories serving as meaning theories. We consider analytically true semantic principles containing ‘means’ and ‘means that’ side to side with ‘denotes’, ‘satisfies’, and ‘true’, which constitute the extensional semantic constants of interpretive truth theories. We show that these semantic constants are definable in terms of (...) ‘means’ and ‘means that’ operators. The definitions themselves are semantic principles in the role of meaning postulates. We extend a meaning theory based on ‘means that’ by adjoining semantic principles to the axioms of the theory. Then, all axioms, hence all theorems, of a corresponding interpretive truth theory are provable in the extension of the meaning theory. Furthermore, every interpretive truth theory can be included in the extension of a corresponding meaning theory. Therefore, the extension of a meaning theory resulting from the adjunction of semantic principles constitutes a unified meaning-and-truth theory since it includes both a meaning theory and an interpretive truth theory. (shrink)

Demodulating harmful nodes and diminishing the energy waste in sensor nodes can prolong the lifespan of wireless sensor networks. In this study, a genetic algorithm and an adaptive neuro fuzzy inference system were used to diminish the energy waste of sensors. Weighted trust evaluation was applied to search for harmful nodes in the network to prolong the lifespan of WSNs. A low-energy adaptive clustering hierarchy method was used to analyze the results. It was discovered that searching for harmful nodes with (...) GA-ANFIS using weighted trust evaluation significantly increased the lifespan of WSNs. For evaluation of the proposed method we used the mean of energy of all sensors against of the round, data packets received in base station, minimum energy versus rounds and number of alive sensors versus rounds. Also, in this paper we compared the proposed method results with LEACH, LEACH-DT, Random, SIF and GA-Fuzzy methods. As results the proposed method has high life time than other methods. A representation of the overall system was implemented using MATLAB software. (shrink)

Māturīdism is an Ottoman identity and this identity was not limited, as is commonly believed, to the last period of the Empire. It maintained its formal existence throughout the Ottoman history. Nevertheless, the context in which the Māturīdism was located or with which it was associated changed in the course of time. In the early period when the eclectic way of thinking was dominant, Māturīdism as a creed was apparent mainly in the jurists whose ascetic identity was prominent and partly (...) in the mystical currents that were essentially continuations of Yasawiyya. At this point, the Bukhara-centered Ḥanafī legal literature played a distinctive role. At the time of Meḥmed II and in the following period during which the philosophical kalām dominated the scene, the Māturīdism was relatively passive and was in search of a position against the Ash‘arism. The new Rāzian paradigm of thought that began to be felt strongly in the Ottoman lands with Meḥmed II as an attempt of integration into the global circulation of knowledge prevented to a certain extent the visibility of Māturīdism. However, even in this period, Māturīdism was remarkably reflected in the muqaddimāt-i arba‘a literature which was directly sponsored by Meḥmed II. The tradition of philosophical kalām in the Ottoman scholarship, just when it was about to yield significant results, was interrupted due to the struggle against the Ṣafawids. Transformation of this political tension, at the same time, into a fight against Shiism also brought about a constriction in the religious thought of the Ottomans. Shiism and its all other variants were bitterly attacked under the main heading of Rāfiḍa. Unfortunately such a refutational approach proved a boomerang and returned in time striking the Ottoman Ṣūfīs who stood near the line of the Ardabil Shrine before its Shiitization. Ḥanafī fatwā literature was used extensively in the refutation texts against Ṣafawids. This brought to the fore at first the Ḥanafite and then the Māturīdite identity. This paper attempts to analyze this changing emphasis on Māturīdism in the Ottoman period and the political and intellectual factors that supported and nourished it. -/- SUMMARY It can be argued that the debates around Ash‘arism and Māturīdism in the Ottoman period and the resulting meant more than attempts of the members of the two sides to understand each other and that Māturīdism, particularly from the 16th century onwards, was gradually brought fore as the identity of Ottomans. In fact, this identity was not limited, as is commonly believed, to the last period of the Empire; it maintained, in form, its existence throughout the Ottoman history. Nevertheless, the context in which the Māturīdism was located or with which it was associated changed in the course of time. In the early period when the eclectic way of thinking was dominant, Māturīdism as a creed was apparent mainly in the jurists whose ascetic identity was prominent and partly in the mystical currents that were essentially continuations of Yasawiyya. At this point, the Bukhara-centered Ḥanafī legal literature played a distinctive role. At the time of Meḥmed II and in the following period during which the philosophical kalām dominated the scene, the Māturīdism was relatively passive and was in search of a position against the Ash‘arism. In this period, Ottoman scholars still embraced the Māturīdī-Ḥanafī line in their theological views. Ḫiḍir Beg’s al-Qaṣīda al-Nūniyya, and al-Khayālī’s commentary upon it, and the commentary written by Aḥmad b. Oġuz Dānishmand al-Aḳshahrī on al-I‘timād of Abū al-Barakāt al-Nasafī were the most noticeable Māturīdite texts from that time. Besides, al-Khayālī’s supercommentary (ḥāshiya) upon the commentary of al-Taftāzānī written on al-‘Aqā’id of Najm al-Dīn ‘Umar al-Nasafī was also of central importance. However, the new Rāzian paradigm of thought that began to be felt strongly in the Ottoman lands with Meḥmed II as an attempt of integration into the global circulation of knowledge prevented to a certain extent the visibility of Māturīdism. But, this should not be taken to mean that Māturīdism lost its ground of existence. That the Ash‘arite works produced in this new paradigm were transferred to and fully integrated in the madrasa curriculum was not because they were Ash‘arite texts but because they were the most original and highest achievements of the philosophical theology. These texts that aimed at combining all fields of knowledge on a single platform, despite the Ash‘arism they included, constituted the peak of the Islamic thought of the time. In the preference of these texts, the fact that the Māturīdī tradition generally stood, in course of time, distant to the philosophy and chose to continue the kalām in the classical line also played a role. Māturīdī theologians Muḥammad b. Ashraf al-Samarqandī, partly, but Ṣadr al-Sharī‘a al-Maḥbūbī, to a greater extent, were notable exceptions to this general Māturīdī tendency. These figures were theologically Māturīdite, but their framework of producing discourse was the combination of philosophy and kalām as with their Ash‘arī counterparts. Therefore, Ṣadr al-Sharī‘a’s criticism of Fakhr al-Dīn al-Rāzī, and through him, of against the Ash‘arism in the context of muqaddimāt arba‘a was wholeheartedly supported by the Ottoman ulama. Even it was Meḥmed II who sponsored the debates regarding muqaddimāt arba‘a. The works written by such scholars as Muṣliḥ al-Dīn al-Kastallī, al-Ṣamṣūnī, ‘Alā’ al-Dīn al-‘Arabī, Mollā ‘Arab al-Anṭākī, Khaṭībzāde, Sa‘dī Chalabī during his and his son Bāyazid II’s reigns were the supercommentaries written upon the related chapter of al-Talwīḥ, al-Taftāzānī’s commentary on Ṣadr al-Sharī‘a’s al-Tawḍīḥ where the former responded to the criticism of the latter from an Ash‘arī point of view. The Ottoman ulama, in their workswere forced to choose between the two scholars and they mostly supported Ṣadr al-Sharī‘a and Māturīdism. The tradition of philosophical kalām in the Ottoman scholarship, just when it was about to yield significant results, was interrupted due to the struggle against the Ṣafawids. Transformation of this political tension, at the same time, into a fight against Shiism also brought about a constriction in the religious thought of the Ottomans. The reflex of of identifying oneself through ‘the other’ made, to a certain extent, the theological and philosophical debates regarding faith meaningless, and gradually gave the Ottoman Sunnism a doctrinal and political tone. In such a context, the Ottomans’ paradigm of producing thought in line with the philosophical kalām began to lose its function, and, the focus of scholarhsip shifted; Shiism with its all variants were began to be bitterly attacked under the main heading of Rāfiḍa. When the refutation texts composed from the reign of Bāyazid II onward to criticize the Ṣafawids are chronologically analyzed, it is seen that the contents of the texts evolved from criticism of Rāfiḍa to criticism of Sūfism. Ḥanafī fatwā literature was used extensively in these refutations. So the fatwās issued against Rāfiḍa and Ṣūfīs in malāmatī line in earlier centuries in different contexts for different reasons were employed to criticize the new opponents. This caused two important results: First, such an approach proved a boomerang and returned in time striking the Ottoman Ṣūfīs who stood near the line of the Ardabil Shrine before its Shiitization. Ḫalwatīs, Bayrāmīs, Gulshanīs, Baktāshīs and Mawlawīs were the sufi groups influenced by this situation in varying degrees. Second, Sunnism was exposed to the narrowization and centered around the fiqh, particularly Ḥanafī fiqh, in the context of Ḳāḍīzādelīs who were the main adversaries of above mentioned groups. The culture of catechism (‘ilm-i ḥāl) that came to the fore through the efforts of Ḳāḍīzādelīs was a crystallization and was mainly fuelled from this tension. Such a crystallization led the Ṣūfīs, the opponents of Ḳāḍīzādelīs, to a higher level of discourse deemphasizing the Ḥanafī aspect: They underscored the discourse of Ahl al-Sunna and four madhhabs, and mostly turned towards the Shāfiʿī and Ash‘arī traditions to look for support fortheir views. This process during which the emphasis of sharī‘a and tradition began to come to the fore once again paved the way for the zuhd and fiqh-centered religious thought that was maintained from the time of the Seljukids in Anatolia and was influential until Meḥmed II’ reign. Therefore in the Ottomans, particularly starting with the reign of Suleymān I, an intensive emphasis on Abū Ḥanīfa was witnessed. Abū Ḥanīfa was at the very center of the debates revolving around zuhd and fiqh which came about in the same period and in which the sharī‘a sensitivity was a determining factor. Al-Māturīdī, whose name was overshadowed for a long time by the name of Abū Ḥanīfa, but who became prominent in the tradition with Abū al-Mu‘īn al-Nasafī, had to transfer his gains for a period of time to Abū Ḥanīfa. Emphasis on Abū Ḥanīfa looks like a rope that when pulled, all the tradition comes with it. When the topics began to be discussed in a manner that would also include the theological context, the contribution of the works ascribed to Abū Ḥanīfa, namely al-Fiqh al-Akbar, al-Waṣiyya and al-‘Ālim wa al-Muta‘allim to the discussions would be limited. For this reason, the need to refer to al-Māturīdī or to the theological formation bearing his name was inevitable. So, the literature on the points of disagreements between the Ash‘arism and the Māturīdism developed both vertically and horizontally in the 18th century and, corollary to that, the debates of free will as a corolloary to that, once again brought Māturīdism to the fore. (shrink)

Most physicians confront the moral and technical challenges of treating persons who are coming to the natural end of their lives. At the level of the health system, this issue becomes a more pressing area for reform as premature death decreases and more people live a full life span. Well-developed countries and international organizations such as the World Health Organization and the Organisation of Economic Cooperation and Development have made recommendations for improving healthcare problems in aging societies. Turkey belongs to (...) the WHO and the OECD. This article describes end-of-life healthcare in Turkey, the design of the healthcare system to meet this need, challenges that should be addressed, and solutions that would be appropriate to Turkish culture and resources. (shrink)

This is a review article of Texte von Büyükkale aus den Jahren 1957–2002. By Heinrich Otten; Christel Rüster; and Gernot Wilhelm. Keilschrifttexte aus Boghazköi, vol. 47. Berlin: Gebr. Mann Verlag, 2005. Pp. xix + 58, illus. €27.

There is a growing body of research on the theory and practice of sustainable supply chain management (SSCM). However, relatively little research has been conducted on the extent to which corporations have integrated sustainability principles into the management of their supply chain and the evaluation of supplier performance. The purpose of this article is to explore the extent to which corporate sustainability principles are integrated into supply chain management (SCM) in corporations. Canada is used as a case study in this (...) article. The study included a content analysis of one hundred Canadian corporate sustainable development reports and in-depth interviews with 18 Canadian experts on SSCM. The article highlights the wide array of ways in which Canadian corporations address SSCM issues. Amongst other topics, issues associated with supply chain governance, standards for SSCM, collaboration with suppliers, performance measurement, and accountability within the supply chain are explored. The findings reveal that there are many challenges in integrating sustainability into SCM. These challenges shed light on possible future directions for research in SSCM. This article underlines the need for research that reflects the interconnected nature of the economic, environmental, and social dimensions of sustainability, particularly as it relates to measuring supplier performance on sustainability initiatives. (shrink)

We question the perspective that curiosity and creativity stem from a shared novelty-seeking process. We emphasize that creativity has two distinct dimensions: Novelty and usefulness, each involving separate cognitive processes. These dimensions may not necessarily mutually reinforce each other. We contend that a more comprehensive model that encompasses the full scope of the creativity construct is needed.

İslamî ilimlerin eğitim-öğretiminde şiir kullanımının Türk İslam Edebiyatında bir geleneği temsil ettiği söylenebilir. Nitekim ta‘lîm için siyer, hadis, fıkıh, kelam, tasavvuf vb. İslamî ilimlerin konularına dair mensûr olduğu gibi manzûm eserler de telif edilmiştir. Bu durum ise Türk Edebiyatında el-esmâü’l-hüsnâ, siyer, kırk hadîs, akâidnâme gibi bazı manzûm türlerin doğmasını sağlamıştır. Bilinebilen eser sayısı itibariyle Türkçe manzûm tecvîdler de bu türler arasına girmeye aday niteliktedir. Bu bağlamda çalışma; Türkçe manzûm tecvîd müelliflerinden biri olan Şeyhî’nin hayatını ve “Nazmu’l-Ehem fî İlmi’t-Tecvîdi’l-Elzem” adlı eserini (...) konu edinmektedir. Eser; Türkçe manzûm tecvîd yazma geleneğini devam ettirmesi ve türünün başarılı örneklerinden biri olması hasebiyle ayrı bir öneme sahiptir. Çalışma, Nazmu’l-Ehemm ’in tenkitli metin neşrinin yanı sıra eğitim-öğretim faaliyetlerinde yararlanıldığı düşünülen Türkçe manzûm tecvîdlerin işlevini yazar-eser özelinde gün yüzüne çıkarmayı hedeflemektedir. (shrink)

In modern logic, each singular term must denote an object in the domain of quantification. This is due to the ontological assumptions of first order quantification logic with identity. However, this results in certain anomalies, i.e. expressibility and validity of inference problems. Free logic is a useful tool to analyze propositions and test the validity of arguments containing empty singular terms which have no referent in the domain of quantification. In this study, we will examine systematic definitions and extensional interpretations (...) of free logics. One of the most promising future orientations of modern logic, free logic as a logic free of existential assumptions, does not take the concept of existence as a logical necessity. Instead, the fundamental assumption is that of ontological possibility, and hence it will be possible for propositions containing empty terms to have extensional interpretations. (shrink)

Diogenes, Ahead of Print. The Tale of Genji is the probably the earliest prose fiction in the world that still lives today as a masterpiece since the first decade of the 11th century. This 1200-page Japanese classic was written by a noble court woman, Murasaki Shikibu, and it spans almost three quarters of a century. The first part has to do with the life and loves of the nobleman known as “The Shining Genji”, and the final chapters follow the fate (...) and fortunes of the characters that survived after Genji’s death. There have been four English translations of the novel: one partial translation by a Japanese translator and three other complete translations by different English native speakers in the 20th century. This paper studies the Turkish translation process of The Tale of Genji from Edward G. Seidensticker’s English version. It points out the plentitude of potential translation choices and tries to explore the reasons of translators for their decisions. It compares the translators’ strategies and assesses their impact on the meanings and functions of the allusions and the connections between the adopted strategies. (shrink)

The Tale of Genji (Genji Monogatari) is the probably the earliest prose fiction in the world that still lives today as a masterpiece since the first decade of the 11th century. This 1200-page Japanese classic was written by a noble court woman, Murasaki Shikibu, and it spans almost three quarters of a century. The first part has to do with the life and loves of the nobleman known as “The Shining Genji”, and the final chapters follow the fate and fortunes (...) of the characters that survived after Genji’s death. There have been four English translations of the novel: one partial translation (1882) by a Japanese translator and three other complete translations by different English native speakers in the 20th century. This paper studies the Turkish translation process of The Tale of Genji from Edward G. Seidensticker’s English version. It points out the plentitude of potential translation choices and tries to explore the reasons of translators for their decisions. It compares the translators’ strategies and assesses their impact on the meanings and functions of the allusions and the connections between the adopted strategies. (shrink)

Remarks on the reading and interpretation of recently published cuneiform frag- ments from the Hittite capital Boğazköy/Ḫattuša.

The medical ethics of a physician’s relationship with a prisoner who is participating in a collective hunger strike has become a major public, professional, and governmental concern in The Republic of Turkey. This article examines the Turkish experience and debate about physician ethics during prison hunger strikes. It is hoped that this analysis will be of use to those formulating policy in similar situations.

It is time for the noon conference. Your job is to impart a career-changing experience in ethics to a group of students and interns gathered from four different schools with varying curriculums in ethics. They have just finished 1½ h of didactic sessions and lunch. One third of them were on call last night. Your first job is to keep them awake. The authors argue that this “tragic case” approach to ethics education is of limited value because it limits understanding (...) of moral problems to dilemmas; negates the moral agency of the student; encourages solutions that are merely intellectual; and suggests that ethical encounters are a matter for experts. The authors propose an alternative that focuses on three issues: the provider-patient relationship, the relationships between providers in the everyday world of health work and, the social position of healthcare providers in society. In this approach, teachers are not experts but more like guides on a journey who help students to learn that much of ethical practice comprises living through difficult situations of caring for vulnerable others and who help students to navigate some of these difficulties. (shrink)

We treat the classical dynamics of the hydrogen atom in perpendicular electric and magnetic fields as a celestial mechanics problem. By expressing the Hamiltonian in appropriate action–angle variables, we separate the different time scales of the motion. The method of averaging then allows us to reduce the system to two degrees of freedom, and to classify the most important periodic orbits.

In addition to expressing some main content, utterances often convey secondary content, which is content that is not their "main point", but which rather provides side or background information, is less prominent than the main content, and shows distinctive behavior with respect to its role in discourse structure and which discourse moves it licenses. This volume collects original research papers on the semantics and pragmatics of secondary content. By covering a broad variety of linguistic phenomena that convey secondary content - (...) including expressives, various particles, adverbials, pronouns, quotations, and dogwhistle language - the contributions show that secondary content is pervasive throughout different aspects of natural language and provide new insight into the nature of secondary content through new semantic and pragmatic analyses. (shrink)