Modernizmle birlikte Batı'nın değişen insan, dünya, evren ve Tanrı algısı, şüphesiz Batı ile sınırlı kalmamış, hemen hemen bütün dünyayı etkilemiştir. Maddeye şekil verme hünerini ileri derecede geliştiren ve bunu kullanarak dünyanın geri kalan önemli bir kısmını ya bizzat veya nüfuz alanı oluşturarak egemenliği altına alan ve dünya coğrafyasında önemli değişiklikler meydana getiren Batı'nın bu faaliyetleri, ondan etkilenen diğer kültürlerin kendi din, ahlak, gelenek ve adetlerinden şüphe etmesine sebep olmuştur. Batı'nın üzerimizdeki askeri faaliyetlerinin ve belki Batı'ya olan coğrafi yakınlığımızın, bu etkinin (...) bizde daha fazla hissedilmesinin kaynağı olduğu söylenebilir. Bu çerçevede, fikir dünyamızda son yüzyılda seyreden bir hareketlilikten ve buna bağlı olarak meydana gelen önemli değişikliklerden söz etmek mümkündür. Kendi kültür, ahlak, din, örf, adet, gelenek, kısacası medeniyet anlayışımızı, yeni paradigmaya uydurma gayreti, aydınlarımızın çoğunun seçtiği yol olmuştur. Bununla birlikte Batı'dan teknolojinin, teknolojiyi oluşturan bilginin ve bilgi yönteminin alınmasının şart olduğunu, ancak kadim kültürün korunması gerektiğini savunan aydınlarımız da az değildir. İşte bunlardan biri de son yüzyılda, kültürümüz ve kültürümüzü meydana getiren bilgi dallarıyla ilgili birçok eser kaleme almış olan Ömer Nasuhi Bilmen'dir. Bir toplumu, diğerlerinden ayıran en önemli faktörlerden biri de etik kurallar konusundaki tercihlerdir. Bilmen, belki de bunu fark ettiği için, etik konusuna çok fazla önem vermiş, bu konudaki değişime karşı çıkmış ve kadim ahlak sisteminin korunması gerektiğini var gücüyle savunmuştur. Bu kitap ise, Bilmen'in bu konudaki düşüncelerini ele almakta ve irdelemektedir. (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)

Unlike previous studies that examine the direct effect of employees’ perceived corporate social responsibility (CSR) on affective organizational commitment (AOC), this article examines a mediated link through organizational trust and organizational identification. Social exchange and social identity theory provide the foundation for predictions that the primary outcomes of CSR initiatives are organizational trust and organizational identification, which in turn affect AOC. The test of the research model relies on data collected from 378 employees of local and multinational companies in South (...) Asia, as well as structural equation modeling to test the postulated relationships. Both organizational trust and organizational identification fully mediate the CSR–AOC link. However, the identification mechanism is significantly stronger than the trust mechanism in terms of building AOC from CSR. Out of four CSR components, CSR toward employees is the strongest predictor of employees’ trust, identification, and AOC, followed by CSR toward community, whereas CSR toward the environment has no effect. Finally, CSR toward community and employees are more associated with social exchange, whereas CSR toward consumers relates more to the social identity process. (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)

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 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.

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)

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)

Interiority and Law presents a groundbreaking reassessment of a medieval Jewish classic, Baḥya ibn Paquda's Guide to the Duties of the Hearts. Michaelis reads this work anew as a revolutionary intervention in Jewish law, or halakha. Overturning perceptions of Baḥya as the shaper of an ethical-religious form of life that exceeds halakha, Michaelis offers a pioneering historical and conceptual analysis of the category of "inner commandments" developed by Baḥya. Interiority and Law reveals that Baḥya's main effort revolved around establishing a (...) new legal formation - namely, the "duties of the hearts" - which would deal entirely with human interiority. Michaelis takes up the implications of Baḥya's radical innovation, examining his unique mystical model of proximity to God, which he based on an increasingly growing fulfillment of the inner commandments. With an integrative approach that puts Baḥya in dialogue with other medieval Muslim and Jewish religious thinkers, this work offers a fresh perspective on our understanding of the interconnectedness of the dynamic, neighboring religious traditions of Judaism and Islam. Contributing to conversations in the history of religion, Jewish studies, and medieval studies on interiority and mysticism, this book reveals Baḥya as a revolutionary and demanding thinker of Jewish law. (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)

Until the very recent days of the Turkish Republic, when every effort is being made to adopt the ways of Western civilization, it has been the picturesque and wellnigh universal custom for shops to carry on their walls small placards, usually framed, and these placards have contained in beautiful Arabic writing verses from the Quran, traditions of Muhammed, rhymed and unrhymed sayings which have for generations been passed down from father to son. Coffee-houses, barber shops, booksellers, grocery stores, pharmacies, candy (...) stores, fruit-stands, private houses even, all have decorated their walls with more or less artistically copied bits of wisdom from the past. In general there is no record of the authors or sources from which the sayings have come. They reflect in some measure also the thought of Turkish society as that thought has been passed on through the centuries. In order to get a picture of social relationships in the old Ottoman state it will perhaps be of value to study these texts and learn what we can from them of the social life and ideals of everyday folk in Constantinople from the earliest days down to the period which is just passing. There was a close relationship between these mottoes and their owners. The mottoes reflected in the first place the life philosophy of those who wrote them, and they served to mould the attitude toward life of successive generations. Not only religious belief, but attitudes toward the world and its problems, toward methods and standards of business dealing, are all touched upon in these texts. (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.

Based on extensive field work focused on interreligious peacebuilding practices in Kenya and the Philippines, this article argues that decolonial accounts of peacebuilding, in line with decolonial interventions in the study of religion, remain captive to the task of epistemological undoing and thus insufficiently relevant to the precarious lives of many invisibalized people in the global South. The question is whether decolonial thinking in the study of religion and theology should concern itself with such pertinence. I first examine the colonial (...) legacy of “peace” and key features of decolonial interventions in the modernist, civilizational, and developmentalist discourses within which “peace” is embedded. Next, I analyze how interreligious peacebuilding practices both entrench coloniality while improving the lives of people who engage in such practices and how such practices rely on thin or “sticky notes” religiosity, deeply inconsistent with decolonial theologies and religiosity. Finally, I show how, on the ground, mere existence and overcoming hate reside along a spectrum of decolonial politics. (shrink)

Khalīfa b. Khayyāt(d. 240/854-855) was an historian- muḥaddith in the ʿAbbāsid’s period. There are references in sources to his competence in history and lineage rather than Ḥadīth. Two works of him have survived. The first one is al-Ṭabaḳāt which is about study of men and the second one is al-Taʾrīkhwhich chronologically narratesthe events in the history of Islam until 232 AH. The latter is the most significant work to be applied for the historiography of ibnKhayyāt. In this article, Khalīfa b. (...) Khayyāt’s methodology in historiography is examined. In this study, the early period of Islamic histography is handled and the subject is discussed comparatively. The main characteristics of his historiography are his adoption of a chronological style that facilitates the follow-up of the book, his knowledge for the lineage of those who died in wars and the details about the wars. Also, among the charactersitics are his application of isnād to his history book as a muḥaddith, his knowledge for the previous resources via his teachers who belong to the schools of al-Madīna and ʿIrāḳ and when required, his usage of ayah, ḥadīth and poems. These issues are dealed in the artcile with examples. Besides, a study in the West about Khalīfa b. Khayyātasserts that he was a follower of Umayyad dynasty and so this affected his historiography. In this article, this assertion is tackled by analyzing the whole book and it concludes that it is not valid because of some narrations against this assertion.SummaryKhalīfa b. Khayyāt (d. 240 / 854-55), who grew up in Basra, one of the most important centers of scholarship of the time and the meeting point of scholars, and he continued his scholarly works in this city. Since his grandfather and father are engaged in the field of Ḥadīth, Khalīfa b. Khayyāt started his scholarly adventure at an early age and he took his first education in the field of Ḥadīth.Scholars, in the early periods, continued their studies in the fields of sciences related to each other. Khalīfa b. Khayyāt’s studies are also in this kind. Although there are references in sources to his accumulation of Ḥadīth, Khalīfa b. Khayyāt ’s main area of ​​expertise is history and nasab/genealogy. The fact that his works and references to him in later sources are largely related to historical events, knowledge of the nasab/genealogy, and wafayāt (death dates of Ḥadīth scholars and narrators) reveals his considerable knowledge on these issues. Khalīfa b. Khayyāt lived in the period of ʿAbbāsid caliphs al-Maʾmūn (813-833) and al-Muʿtaṣim (833-842). This period is important because of the fact that the al-Mihna incident took place and the pressure on the Ḥadīth scholars increased. Although Khalīfa b. Khayyāt is not one of the direct opponents of Muʿtazila, his participation in a debate against them provides clues about the place where he stands. The scholarly atmosphere of Basra, enabled Khalīfa b. Khayyāt to benefit from a wide range of teacher-student network. In addition to his professors from whom he benefitted in the field of Ḥadīth, he had the opportunity to obtain the knowledge and understanding of the history of that time through his teachers who are important historians of the period in his field. Two works related to Khalīfa b. Khayyāt whose reliability is confirmed by djarh wa l tadil scholars reached to our time. One of the oldest Ṭabaḳāt works in the history of Islam is al-Ṭabaḳāt; the other one is the book, al-Taʾrīkh, which provides a new method for Islamic historiography.This study deals with the principles of the method of historiography, which can be put forward through Khalīfa b. Khayyāt 's al-Taʾrīkh. al-Taʾrīkhis important in terms of being the first example of chronological writing type in Islamic historiography and has not been subject to any independent study to date. There are two ongoing M.A. thesis about Khalīfa b. Khayyāt, however, no study has been identified that directly deals with its methodology of history. On the other hand, based on some riwāyats/narrations in al-Taʾrīkh, there is a work that claims that Khalīfa b. Khayyāt had sympathy towards Umayyads. The study named “Khalīfa b. Khayyāt’s History on the Umayyad Dynasty (660-750), prepared by Carl Wurtzel as his PhD. Dissertation, examined the life of Khalīfa, partly the historiography and the religious-political narrations in the work. On the case of Muʿāwiya’s (d. 60/680) request of the allegiance to Yazīd (d. 64/683), Wurtzel compared an event that took place between the envoy of Ibn al-Zubayr (d. 73/692) and Muʿāwiya with al-Balādhurī’s (d. 279/892-93) narrative and concluded that Khalīfa was an Umayyad sympathizer. However, Khalīfa b. Khayyāt’s exclusion of an event such as al-Mihna which was against the ʿAbbāsid and changed the course of history in his book, shouldn’t be considered as a symptom of sympathy; It would be more appropriate to accept it as a feature of history writing.At the top of Khalīfa b. Khayyāt's principles of historiography, adopting chronological method comes first. Accordingly, Khalīfa b. Khayyāt, gives a brief history about the siyar of the Prophet Muhammad at the introduction of the book. Then, by beginning from the first hijri year, he gives the important events, wars and deaths by the years. Sometimes, he refers to the people assigned by the caliphs of the period by referring to the Amîrs (Administrators) of the Hajj. He gives lists of those who died on both sides of the wars. The importance of mentioning the tribes of the deceased shows his competence in the knowledge of nasab. One of the highlights of his historiography is that he sometimes does not touch upon some of the events and situations that are considered to be turning points in Islamic history; and sometimes he does not go down into detail but just gives relevant narratives. For example, he doesn’t mention any narrations about the selection of the Caliph which perhaps the most fundamental point of separation between Ahl al-Sunnah and Shīʿa in the history of Islam.Although he gave detailed information about The Battle of The Camel (36/656) and Ṣiffīn cases (37/657), it is not possible to determine his views on this subject. In addition, he never mentioned the al-Mihna incident, which deeply influenced society and the scholarly environment during the ʿAbbāsid period. Isnād is also holds an important place in the methodology of history of Khalīfa who was a muḥaddith at the same time. In many of the narrations he used the words haddathanā and ahbaranā.In our study, the siyar section of al-Taʾrīkhwas examined in order to determine the sources of the Khalīfa’s historiography and has been seen that the works of Ibn Isḥāḳ (d. 151/768) and Ibn Hishām (d. 218/833) were the main sources of this chapter. Considering Khalīfa b. Khayyāt’s emphasize to isnād and his reach to Ibn Isḥāḳ 's work through the mediation of Bekr b. Suleiman, it can be said that he was dominant in historiography on the sources before him. Khalīfa b. Khayyāt rarely refers to Qur’anic verses and hadiths when describing events. He referred to the verses in only two places and hadiths in only five places. One of them, and perhaps the most remarkable one in the book is the Ḥadīth of the Prophet Muḥammad: “I am the guardian of whom; ‘Alī is his guardian” This narration is used in the letter of Caliph Mahdī (d. 169/785) of the ʿAbbāsid to khārijī (outer) Abd al-Salām b. Hishām who rebelled. The study is based on the principles outlined above. At the end of the study it is also considered that Khalīfa b. Khayyāt ’s works should be the subject of graduate studies which should be prepared with deep readings. (shrink)

Philosophy, modern, in literature; 20th century; criticism.

In this study, religious counseling and guidance services in our country, applications, opportunities and methods were examined in terms of the psychology of religion. Including the theoretical framework and survey application, this study basically consists of two parts, the mental state of people under threat, religious services focuses on the issues of how to provide assistance. The theoretical part consists of two parts, the first conceptual framework of religious counseling and guidance, including approaches have been devised in pastoral psychology. Religious (...) counseling and guidance classic religious knowledge transfer rather than religious knowledge transfer the therapeutic process or psychological help is about. Therefore, religious counseling and guidance in this section, within the framework of the relationship between psychological counseling and guidance, psychological and religious foundations are emphasized. The theoretical part in the second part, Turkey's religious guidance and counseling relationship is necessary fields, religious counseling and guidance relationships provide paths (opportunities) and problem solving that will help approaches, techniques and methods are discussed. A field study in the application part of the work of clergy religious counseling and guidance on how a pattern of relationships which have been examined. For this purpose, The Presidency of Religious Affairs Personnel providing religious counseling and guidance services, Personal Information Form, Innovative Attitude Scale, Religious Counseling and Guidance, and Maslach Burnout Inventory Attitude Scale was administered survey from. According to the findings obtained in the study, participated in the survey of religious officials of the differences in the degree of significance have been identified where relationship and interaction. At the end of the statistical analysis supported research has been observed that the majority of hypotheses predicted. (shrink)

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)

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)

Politics is among the most important concepts of al-Fārābī’s philosophy. For him, real happiness can only be achieved in a virtuous society and a virtuous society appears only in a regime led by the first chief. The most important feature of the first chief is that he communicates with the Active Mind. Religion is considered by al-Fārābī as the regime and life style implemented by the first chief in a virtuous society. This study tries to present how al-Fārābī perceives religion (...) philosophically and what is the need for religion in terms of making the laws required in the social life. From this point of view, we tried to reach the aspects of the relationship between religion and law. Furthermore, metaphysical foundation of laws and the role of the philosopher and prophet at the point of law-making were the other issues addressed. The features of the laws which will lead to this supreme goal and by whom they should be made as well as how they can be implemented and changed within the historical process were addressed. The place of Islamic law (fiqh) in the virtuous society was another aspect of the subject that was investigated. (shrink)

In this essay, I examine Richard Miller’s exposition of political solidarity as one of the key contributions of his multifaceted argument in Friends and Other Strangers to the study of religion, ethics, and culture. Miller’s focus on culture broadens the landscape of ethical analysis in ways that illuminate how culture and cultural productions mediate and construct norms and virtues, and the complex relations between self and society. I challenge Miller’s inclination, however, to focus scholarly attention more on habituated forms of (...) civic identity and communal solidarity rather than on disruptive potentialities and critical practices. I suggest that an engagement with social movement theory and the sociology of emotions, with their focus on semiotic analysis and social change processes and mechanisms, can greatly enrich Miller’s account of religion and ethical solidarity. (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)

NCG 4.0 is the latest update of the Network of Cancer Genes, a web-based repository of systems-level properties of cancer genes. In its current version, the database collects information on 537 known (i.e. experimentally supported) and 1463 candidate (i.e. inferred using statistical methods) cancer genes. Candidate cancer genes derive from the manual revision of 67 original publications describing the mutational screening of 3460 human exomes and genomes in 23 different cancer types. For all 2000 cancer genes, duplicability, evolutionary origin, expression, (...) functional annotation, interaction network with other human proteins and with microRNAs are reported. In addition to providing a substantial update of cancer-related information, NCG 4.0 also introduces two new features. The first is the annotation of possible false-positive cancer drivers, defined as candidate cancer genes inferred from large-scale screenings whose association with cancer is likely to be spurious. The second is the description of the systems-level properties of 64 human microRNAs that are causally involved in cancer progression (oncomiRs). Owing to the manual revision of all information, NCG 4.0 constitutes a complete and reliable resource on human coding and non-coding genes whose deregulation drives cancer onset and/or progression. NCG 4.0 can also be downloaded as a free application for Android smart phones. (shrink)

There are roughly two main understanding in philosophy of science: Epistemology of Science and Metaphysics of Science. It is examined that some concept such as Laws of Nature, Causation, Time and Space into the metaphysics of Science. In this paper, it has been studied laws of nature which is one the most important subjects in metaphysics of science. Let’s think outside the box, there are three significant views about laws of nature; Regularity Theory, Necessitation Theory and Dispositional Essential views. It (...) has been worked the views of David Lewis in regularity theory. In the section of nomic necessitation we have been scrutinised the arguments put forward by David Armstrong and finally the last section; it has been discussed Alexander Bird’s views of dispositional essentialism comparing with the other two aspects. (shrink)

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)

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)