The bundle theory is a theory about the internal constitution of individuals. It asserts that individuals are entirely composed of universals. Typically, bundle theorists augment their theory with a constitutional approach to individuation entailing the thesis ‘identity of constituents is a sufficient ground for numerical identity’ (CIT). But then the bundle theory runs afoul of Black’s duplication case—a world containing two indiscernible spheres. Here I propose and defend a new version of the bundle theory that denies ‘CIT’, and which instead (...) conjoins it with a structural diversity thesis , according to which being separated by distance is a sufficient ground for numerical diversity. This version accommodates Black’s world as well as the three-spheres world —a world containing three indiscernible spheres, arranged as the vertices of an equilateral triangle. In this paper, I also criticize Rodriguez-Pereyra’s alternative attempt to defend the bundle theory against Black’s case and the case of the three-spheres world. (shrink)

Even though the strong relationship between proof-theoretic and model-theoretic notions in one’s logical theory can be shown by soundness and completeness proofs, whether we can define the model-theoretic notions by means of the inferences in a proof system is not at all trivial. For instance, provable inferences in a proof system of classical logic in the logical framework do not determine its intended models as shown by Carnap (Formalization of logic, Harvard University Press, Cambridge, 1943), i.e., there are non-Boolean models (...) that satisfy its provable inferences. In the literature, this is known as the Categoricity problem or Carnap’s problem. In this paper, we will discuss the Categoricity problem (or Carnap’s problem) for three-valued logics K3 and LP. We will provide three different restrictions on admissible models that will deliver us categoricity results, some of which draw from the solutions provided for the Categoricity problem for classical logic in Belnap and Massey (Stud Log 49(1):67–82, 1990) and Bonnay and Westerståhl (Erkenntis 81(4):721–739, 2016). We will then argue that two of those solutions are philosophically well-motivated: (1) restricting the admissible models where negation is interpreted as a Strong Kleene truth-function, and (2) restricting the admissible models where a complex formula is assigned the third value when its immediate subformulas are assigned the third value. (shrink)

Investing in research is a long-term, risky proposition. In agriculture, it could take fifteen years or more for a research finding to show an improvement in a farmer’s field. Yet, research institutions, like other organizations it needs to be evaluated. For more than twenty years, independent panels of outside experts have evaluated each of the international research centers that the Consultative Group of International Agricultural Research (CGIAR) supports. This paper examines the evolution of this review system, outlines the key methodological (...) challenges faced, and draws lessons for others engaged in evaluating research institutions. It notes that the scope of the CGIAR reviews have been broadened over time in response to users’ concerns. Reviews now cover four dimensions of performance: research results, quality and relevance of research, vision and strategic directions, and management efficiency. The methodological challenges faced in measurement, valuation, and attribution are reviewed, along with practices found to be helpful in addressing these concerns. The paper concludes that the panel approach to institutional evaluation has served CGIAR’s needs well, and recommends it as an evaluation technique for integrating quantitative and qualitative dimensions of institutional performance. (shrink)

Mezar yapımı insanlık tarihi kadar eskidir. İlk insandan beri var olan bu yapı, her toplumun kendi gelenek ve inançları doğrultusunda farklı şekillerde tezâhür etmiştir. Bu çalışma Türklerin tarih boyunca insana vermiş oldukları değerin bir göstergesi olarak mezar taşı kültürünün son dönem uygulamaları hakkında bilgi vermeyi amaçlamaktadır. Dolayısıyla 19. yüzyıl ve sonrası Osmanlılarda mezar taşlarının almış olduğu şekilsel değişimler ve hüsn-i hattın uygulama biçimleri örnekler üzerinden verilmiştir. Ayrıca araştırmaya konu olan yüzyılı temsilen iki mezar taşı yazısı detaylı bir incelemeye tâbi tutulmuştur. (...) Çalışmanın amacı öncelikle mezar taşlarında yazının ne zamandan beri kullanılmaya başlandığını ve geçirmiş olduğu aşamalar neticesinde istifli yazıların nasıl ortaya çıktığını tespit etmektir. Daha sonra hangi hat çeşidinin mezar taşı yazılarında kullanılmaya daha elverişli olduğunu ve bu yazıların hangi metotlarla mezar taşına tatbik edildiğini incelemektir. Bir diğer amaç ise istifli yazıların mezar taşlarında neden kullanıldığını, bununla birlikte kullanılan bu yazıların mezarın hangi kısmında yoğunlaştığını ve bu uygulamaların zirve dönemlerini tespit etmektir. Bu bağlamda araştırmamızda mezar taşlarında yazının hangi dönemde kullanılmaya başlandığı ve özellikle Anadolu coğrafyasındaki uygulamaları hakkında bilgi verilmiştir. Yazının mezar taşına tatbîkînin arka planı ifade edildikten sonra hüsn-i hattın mezar taşına geçirilmesi ile ilgili usuller aktarılmıştır. Daha sonra mezar taşlarına istifli yazıların yoğun olarak kullanıldığı yerler önemli ve çarpıcı bazı örnekler üzerinden gösterilmiştir. Örnek görsellerin altına okunuşları, yazıldıkları tarih ve yazı çeşidi de yazılmıştır. Bu örnekler üzerinden mezar taşı kitâbetine müsâit olan yazılar verilmek sûretiyle mezar taşında kullanılan yazı çeşitleri de ifade edilmiş olmaktadır. Çalışmamızda nitel araştırma yöntemlerinden kaynak tarama, örnekleme, karşılaştırma, kaynak göstermeye başvurulmuştur. Bu çerçevede dönemin sanat anlayışını ifade edecek düzeydeki örnek mezar taşları, kaynak taraması neticesinde elde edilmiş ve kullanılmıştır. Çalışma, yazının mezar taşına iptidâî şekildeki ilk uygulamalarından başlayarak sanat değeri yüksek estetik yazıların elde edilmesine kadar geçen aşamaları göstermesi açısından önemlidir. Çalışmayı önemli kılan bir diğer husus da hat sanatının en güzel uygulama alanlarından biri olan mezar taşı kitâbetindeki yerinin görülmesidir. Bununla birlikte verilen örnekler neticesinde hat sanatının zirve dönemini, mezar taşına hâkk edilen hüsn-i hat yazılarının güzelliğinden anlamak mümkündür. Türkler İslâmiyet’i seçmelerinden sonra kadim kültürlerini İslâm ile yoğurdukları pek çok uygulama alanı bulmuşlardır. Türklerin İslâm’ın ruhuna uygun olarak devam ettirdikleri bu uygulamalardan biri de mezar taşlarıdır. Çalışma Türklerin bu alana yapmış oldukları katkıları göstermesi açısından önemlidir. Zira Türklerin bu konudaki gayreti olmasaydı bugün herhangi bir mezar taşı kültüründen bahsetmemiz mümkün olmayacaktı. (shrink)

In this exploratory qualitative study, the open-ended responses of 71 Turkish–Muslim university students regarding their religious socialization experiences were coded by NVivo 8. Results indicate that both parents play a major role in their offspring's religious socialization. However, participants perceive their same-sex parents in particular as being more influential. Parents’ methods for transmitting religious values and practices include having religious talks with their children, answering their questions about Islam, sending them to mosques, reinforcing and/or punishing their behaviours. Peers, siblings, and (...) cousins are other important religious socialization agents whom the participants generally perceive as partners in religious activities. Some religious peer groups, same-sex siblings and cousins play a significant role in the participants’ religious learning. In Turkish–Muslim families, the oldest siblings exert a major influence on the religious socialization of their younger brothers and sisters as do grandparents, aunts and uncles. (shrink)

Hume begins his discussion of causation with the promise that he will explain fully the relation of cause and effect, and argues strenuously that there is no impression from which the idea of necessary connection is derived. At the end of his discussion, he summarizes his views by offering his "two definitions of cause" where he asserts that the causal relation can be nothing but the regular succession of cause and effect. This is traditionally thought to be evidence for the (...) view that Hume reduces causation to regular succession and that he denies causal realism which asserts that there are necessary connections in nature to be taken into consideration. ;There is no evidence for the claim that Hume distinguishes between what we know of causation and what causation in itself is. On the contrary, he denies the existence of an external physical world and limits reality to our ideas. It seems to be a mistake, therefore, to claim that he believes that there are necessary connections that we can never know. ;Just as there are analytical elements, there are both naturalistic and sceptical elements in his philosophy. However, the way in which these three elements are interrelated is quite different. His natural theory of belief does not concern causal realism but our causal beliefs. He never claims that we have a natural belief that there are necessary connections in nature. What he claims is that after the observation of a regular succession of cause and effect, the experience of the cause not only brings the idea of the effect into our mind but brings this idea together with an "impression of necessity". When we examine the way in which Hume characterizes this impression, we see that it plays an important role in Hume's theory of natural beliefs. It is the irresistible way in which the idea of the effect enters into our mind. It is what, Hume calls the "vivacity" or "violence" which turns a simple conception of the idea of the effect into a causal belief about the occurrence of this effect. And this is the context in which Hume introduces his scepticism. It does not consist of his belief that we lack knowledge of causation but consists of his criticism of our nature in forming such causal beliefs. (shrink)

The aim of this study is to explore the influence of religious beliefs on the work-related attitudes of Turkish SME (small and medium-sized enterprise) owner-managers. In this research, the emergence of pious or devout business people is considered as a phenomenon, and special attention is paid to religious transformation and secularism in Turkey. Both concepts, religion and secularism, are considered within the Turkish context. For the research, in-depth interviews were conducted with 32 Turkish business people from religious and secular backgrounds, (...) respectively. The study investigates the so-called “Islamic work ethic” values and Islamic business principles from a critical perspective and argues that they do not seem to be as significant factors as predicted in the emergence of pious or devout business people in Turkey. (shrink)

Abū Ishāq al-Ṣaffār was one of scholars of the Western Qarakhānids’ period who followed the Kalām thought of al-Māturīdī (d. 333/944). His theological works Talkhīs al-adilla and Risāla fī al-kalām, his method in kalām, and frequent reference to his works by Ottoman and Arab scholars indicate that al-Ṣaffār is a respected and authorative Māturīdī theologian. The article focuses on his defense of the kalām. By adding a long introduction to Talkhīs about the naming, importance, and religious legitimacy of the science (...) of kalām, Saffār asserted that the kalām should be learned. When systematical vindication of the science of kalām is examined, it is understood that al-Ṣaffār is the first theologian who reserved a private and voluminous part for defensing the kalām among Ḥanafī-Māturīdīs. Even though he does not state its systematic, it can be understood that vindication of kalām in al-Ṣaffār divides into three parts as of explanation, demonstration and refutation. Al-Ṣaffār’s defending the science of kalām shows that there were opposite thoughts against kalām in the 4th/10th and 5th/11th centuries throughout in Transoxania. In this period Aṣḥāb al-Ḥadīth and Ikhwān al-Ṣafāʾ were the opposite fronts of kalām. In addition, he was trying to go beyond the oppositions of Ḥanafī jurists. His vindication is consistent and has scholarly depth because it is able to be against a strong opposition. -/- SUMMARY: Abū Ishāq Ibrahīm b. Ismāil Zāhid al-Ṣaffār al-Bukhārī is a scholar belonging to the Ḥanafī theological tradition which was improved by the contribution of Ḥanafī theologians who used thinking system of Abū Ḥanīfa (d. 150/767) as base and adopted Abū Manṣūr al-Māturīdī (d. 333/944) and his thoughts in historical process. The contents of his theological works Talkhīs al-adilla li-qawāʿid al-tawḥīd and Risāla fī al-Kalām, the method that he used, and references to his works made by Ottoman and Arab scholars indicate that he is an important Māturīdī theologian. The article focuses on his defense of the science of Kalām. -/- In Talkhīs al-adilla, there are two sections including the subject of naming, and importance and necessity of Kalām discipline. Here, the necessity of learning Kalām and its value are defended in detail. -/- Besides, rumors “Abū Ḥanīfa turned away from the science of Kalām in his doomsdays” and that “He prohibited to make occupation with Kalām completely” are evaluated. -/- When systematical vindication of the science of Kalām is examined, it is understood that al-Ṣaffār is the first theologian who reserved a private and voluminous part for defensing the Kalām among Ḥanafī Māturīdīs. Even if Abū Manṣūr al-Māturīdī, Abū al-Yusr al-Bazdawī (d. 493/1100) and Abū Muʿīn al-Nasafī (d. 508/1115) defend that the science of Kalām is not wrong for religion; yet, the vindication of Kalām does not take a place under a separate title and in a detailed manner in any of Māturīdī theologians works. -/- The method that al-Ṣaffār used when he is defending the science of Kalām, differs from strategy of Abū Ḥanīfa. While Abū Ḥanīfa has mentioned that there is a need for the science of Kalām under these new circumstances, al-Ṣaffār has defended theologians who were charged with being Ahl al-Bidaʿ, by trying to prove that the prophets especially the Prophet Ibrāhīm, even the Companions of the Prophet Muḥammad (Ṣaḥāba) and the Successors of the Companions (Tābiʿūn) scholars use their minds and make arguments in religious matters. In this respect, he emphasizes that the Qurʾān orders to think and discuss gently, not to be stay in silence: “And dispute with them, using what is best” (16.125-126). Therefore, he states that this discipline which took a mission to explain and defend the creed of Islam (ʿaqīda), cannot be characterized as an innovation (bidʿah) or illicit. -/- His vindication method can be defined as a more developed type of method that Abu’l-Ḥasan al-Ash’arī’s (d. 324/935) used in Risāla fī istiḥsān al-khawḍ fī ʿilm al-kalām. Even though he does not state its systematic, it can be understood that vindication of Kalām in al-Ṣaffār divides into three parts as of explanation, demonstration and refutation: -/- a) Explanation: Explaining the necessity and importance of the science of Kalām by giving information about its definition, names, value and place among other principles. -/- b) Demonstration: Revealing the religious basics of the science of Kalām from the Qurʾān, the Sunna of the Prophet Muḥammad, the Companions of the Prophet, and the Successors of the Companions thus specifying that it is legitimate for religion. -/- c) Refutation: Replying the claims having aim to weaken the value of Kalām principle and its religious legality. -/- Al-Ṣaffār describes ‘the science of Kalām’ as ‘Knowing the Real with the evidences which help to reach the absolute information’. By allocating the concept of 'Ḥaqq', he repeats the definition of Kalām as “it is to know God with certain evidences” in a part of his work, and “it is to know the principles of religion (uṣūl al-dīn) with certain evidences” in another part. He describes Kalām as “Knowing ḥaqq / God / uṣūl al-dīn by depending on evidence”, and tries to prove that it is wrong to consider a science which performs the stated duty, as illicit and abominable and thus turn away from it. -/- Al-Ṣaffār thinks that it is right to call this principle as ‘Kalām’ because of the certain evidences leading to the truth that this science has used. This thought was defended by other theologians as well. -/- For example, according to Saʿd al-Dīn Masʿūd al-Taftazānī (d. 792/1310) it seems like to say “This is the word (kalām), not the other knowings” by the way of the power of evidences used in Kalām.Thus, it is appropriate to give name Kalām for this science which based on certain evidences. -/- Al-Ṣaffār’s explanations revealed in scope of vindication of the Kalām are adopted by some of following scholars. Ḥusām al-Dīn al-Sighnāqī (d. 714/1314) in his book called al-Tasdīd sharḥ al-Tamhīd fī qawāʿid al-tawḥīd quotes Saffâr’s explanations as the same. -/- Al-Ṣaffār indicates that the method told in the Qurʾān is to reply questions about religion, beliefs and rejection instead of remaining in silence. The duty taken on by Kalām is this vindication activity performed by the prophets whose examples are described in the Qurʾān and which is legal and demanded. His way of thinking and vindication of the Kalām resembles that of Abū Manṣūr al-Māturīdī. Al-Māturīdī says, “Prophets and we were ordered to invite infidels to Islam. When this invitation happens, the respondents will ask for evidence and explanation, and discussion will be inevitable. Therefore, discussing and talking about subjects of Kalām is not objectionable”. -/- Thoughts of al-Māturīdī and al-Ṣaffār regarding the vindication of the Kalām were repeated by Nūr al-Dīn al-Ṣābūnī (d. 580/1184), and Fakhr al-Dīn al-Rāzī (d. 606/1210) later. According to al-Ṣābūnī, the evidences put against deniers and especially the discussion made by the Prophet Ibrāhīm to defend his own belief, prove the legality of Kalām discipline. Likewise, according to al-Rāzī, the duty of Kalām is just an activity performed already in the Qurʾān and ordered to the prophets. At this point of view, since the prophets were leading to Kalām, banning this activity is nonsense. -/- According to al-Ṣaffār, the reason for why Abu Hanifa avoids his son Hammād from these discussions is that Abu Hanifa does not like discussions based on obstinate. Otherwise, it cannot be that Abū Ḥanīfa prohibits to learn Kalām and make discussion about Kalām. According to him, this behavior of Abū Ḥanīfa results from that people discussing with him are ignorant about the subject of Kalām, discussion turns to an obstinate, and coming to an end of discussion seems impossible. This comment of al-Ṣaffār is quoted in Miftāḥ al-saʿāda wa-miṣbāḥ al-siyāda by ʿIṣām al-Dīn Aḥmed b. Muṣṭafā Tashköprüzāde (d. 968/1561) and in Minaḥ al-rawḍ al-azhar fī sharḥ al-Fiqh al-akbar by ʿAlī b. Sulṭān Muḥammad al-Qārī (d. 1014/1606) as same as his words. -/- Al-Ṣaffār’s defending the science of Kalām shows that there were opposite thoughts against Kalām in the 4th/10th and 5th/11th centuries throughout in Transoxania.In this period Aṣḥāb al-Ḥadīth and Ikhwān al-Ṣafāʾ were the opposite fronts of Kalām. In addition, he was trying to go beyond the oppositions of Ḥanafī jurists (fuqahāʾ). Because some of the Ḥanafī jurists thought that Abū Ḥanīfa forsook occupation with the science of Kalām and even he prohibited his son to have interest in this discipline. But some of Ḥanafī theologians such as al-Māturīdī, al-Nasafī and al-Ṣaffār protested this thought which describes Abū Ḥanīfa as a banner for Kalām. -/- His vindication is consistent and has scholarly depth because it is able to be against a strong opposition. -/- His book Talkhīs al-adilla li-qawāʿid al-tawḥīd is a unique source in terms of containing vindication of the Kalām in detail and also influencing the approaches of the next period scholars. (shrink)

The aim of this paper is to provide a contribution to the natural logic program which explores logics in natural language. The paper offers two logics called \ \) and \ \) for dealing with inference involving simple sentences with transitive verbs and ditransitive verbs and quantified noun phrases in subject and object position. With this purpose, the relational logics are introduced and a model-theoretic proof of decidability for they are presented. In the present paper we develop algebraic semantics of (...) the logics using congruence theory. (shrink)

This article enlarges classical syllogistic logic with assertions having to do with comparisons between the sizes of sets. So it concerns a logical system whose sentences are of the following forms: Allxareyand Somexarey, There are at least as manyxasy, and There are morexthany. Herexandyrange over subsets (not elements) of a giveninfiniteset. Moreover,xandymay appear complemented (i.e., as$\bar{x}$and$\bar{y}$), with the natural meaning. We formulate a logic for our language that is based on the classical syllogistic. The main result is a soundness/completeness theorem. (...) There are efficient algorithms for proof search and model construction. (shrink)

The bundle theory, supposed as a theory concerning the internal constitution of individuals, is often conjoined with a constitutional approach to individuation entailing the thesis ‘no two individuals can share all their constituents’ (CIT). But then it runs afoul of Black’s duplication case. Here a new bundle theory, takingdistance relations between bundles to be a sufficient ground for their diversity, will be proposed. This version accommodates Black’s world. Nonetheless, there is a possible objection. Consider the ‘triplication case’—a world containing three (...) indistinguishable spheres, each 5-meters from each other. Since distance relations are dyadic, this version must fail to distinguish the threespheres world from Black’s world. In response to this objection, I maintain that we must construe distance relations as irreducibly multigrade and n-ary. Then these two worlds will be distinguished by appealing to a triadic relation—R3—that three things enter mutually. Aren’t all polyadic relations in principle reducible to dyadic relations? I won’t deny that. But I will aim lower and argue that R3 cannot be reduced to dyadic relations that obliterate the distinction between the three-spheres world and Black’s world. (shrink)

We develop a geometro-dynamical approach to the cosmological constant problem (CCP) by invoking a geometry induced by the energy-momentum tensor of vacuum, matter and radiation. The construction, which utilizes the dual role of the metric tensor that it structures both the spacetime manifold and energy-momentum tensor of the vacuum, gives rise to a framework in which the vacuum energy induced by matter and radiation, instead of gravitating, facilitates the generation of the gravitational constant. The non-vacuum sources comprising matter and radiation (...) gravitate normally. At the level of classical gravitation, the mechanism deadens the CCP yet quantum gravitational effects, if strong, can keep it existent. (shrink)

In this exploratory qualitative study, the open-ended responses of 71 Turkish–Muslim university students regarding their religious socialization experiences were coded by NVivo 8. Results indicate that both parents play a major role in their offspring’s religious socialization. However, participants perceive their same-sex parents in particular as being more influential. Parents’ methods for transmitting religious values and practices include having religious talks with their children, answering their questions about Islam, sending them to mosques, reinforcing and/or punishing their behaviours. Peers, siblings, and (...) cousins are other important religious socialization agents whom the participants generally perceive as partners in religious activities. Some religious peer groups, same-sex siblings and cousins play a significant role in the participants’ religious learning. In Turkish–Muslim families, the oldest siblings exert a major influence on the religious socialization of their younger brothers and sisters as do grandparents, aunts and uncles. (shrink)

Medical assistance in dying was legalized in Canada in 2016. As of July 2017, approximately 2149 patients have accessed MAID. There remains no national-level data on the perspectives of future physicians about MAID or its changing legal status. We provide evidence from a national survey of Canadian medical students about their opinions, intentions, and concerns about MAID. From October 2016 to July 2017, we distributed an anonymous online survey to all students at 15 of Canada’s 17 medical schools. The survey (...) collected data on respondent socio-demographic characteristics, features of their medical education, intentions for medical practice, and perspectives on MAID. We analyzed responses using univariate descriptive and stepwise multivariate logistic regression. In 1210 completed surveys, 71% of respondents reported being willing to provide MAID under a legal framework that permits it. Non-religious respondents reported greater willingness to participate in MAID than respondents of any religious affiliation. Frequency of religious attendance was inversely associated with willingness to provide MAID. Medical students born in Québec were more willing to provide MAID than respondents from other provinces. Age, sex, socioeconomic status, year of medical study, previous academic major, and rural/urban city of birth were not associated with willingness to provide MAID. As the current class of medical students becomes the first cohort of new physicians to enter Canada’s changing medical and legal landscape around MAID, our findings inform the public debate by examining attributes associated with support or opposition to the practice. (shrink)

This paper proposes a formalization of the class of sentences quantified by most, which is also interpreted as proportion of or majority of depending on the domain of discourse. We consider sentences of the form “Most A are B”, where A and B are plural nouns and the interpretations of A and B are infinite subsets of \. There are two widely used semantics for Most A are B: \ > C \) and \ > \dfrac{C}{2} \), where C denotes (...) the cardinality of a given finite set X. Although is more descriptive than, it also produces a considerable amount of insensitivity for certain sets. Since the quantifier most has a solid cardinal behaviour under the interpretation majority and has a slightly more statistical behaviour under the interpretation proportional of, we consider an alternative approach in deciding quantity-related statements regarding infinite sets. For this we introduce a new semantics using natural density for sentences in which interpretations of their nouns are infinite subsets of \, along with a list of the axiomatization of the concept of natural density. In other words, we take the standard definition of the semantics of most but define it as applying to finite approximations of infinite sets computed to the limit. (shrink)

Frame semantics for negation on the Australian Plan accommodates many different negations, but it falls short on accommodating subminimal negation when the language contains conjunction and disjunction. In this paper, I will present a multi-relational frame semantics –multi-incompatibility frame semantics– that can accommodate subminimal negation. I will first argue that multi-incompatibility frames are in accordance with the philosophical motivations behind negation on the Australian Plan, namely its modal and exclusion-expressing nature. Then, I will prove the soundness and completeness results of (...) a subminimal logic that consists of the multi-incompatibility semantics and a proof system with operational rules that characterize subminimal negation, conjunction and disjunction. Lastly, I will prove some key correspondence theorems that relate frame conditions to certain principles that are associated with stronger negations, which will give rise to a new kite of negations that includes subminimal negation. (shrink)

The purpose of this paper is to contribute to the natural logic program which invents logics in natural language. This study presents two logics: a logical system called d R containing transitive verbs and a more expressive logical system R containing both transitive verbs and intersective adjectives. The paper offers three different set-theoretic semantics which are equivalent for the logics.

Today’s societies face the minorities that want recognition and respect for cultural differences. Kymlicka names it the challenge of multiculturalism. It is considered that identity and recognition problems have recently come to the fore because of a transformation in the perception of subject, truth, reason caused by postmodernism. Kymlicka claims that even if it is more difficult to live together today, it is not because of the so-called post-truth age. In his opinion, we have never reached absolute common grounds before, (...) either. So, it is not true that we cannot get common grounds by we do not believe metaphysical truths anymore. He already believes that a sense of justice does not count on the metaphysical truths, but it can be based on social identities and a sense of belonging. So, he thinks that an overlapping consensus is possible. However, I will defend a different perspective about pluralism and living together. I think that modus vivendi is an undeniable universal fact. For this reason, an overlapping consensus as a model of living together can only be possible domestically at the expense of a global modus vivendi. (shrink)

This paper presents the content of this thematic issue of Diogenes on Asian studies in Turkey. It explains the origins of this set of papers in light of relevant scholarship, relates it to current academic work in the field, and provides a rationale for issuing a volume on Asian scholarship in Turkey.

This paper presents the content of this thematic issue of Diogenes on Asian studies in Turkey. It explains the origins of this set of papers in light of relevant scholarship, relates it to current academic work in the field, and provides a rationale for issuing a volume on Asian scholarship in Turkey.

This paper presents the content of this thematic issue of Diogenes on Asian studies in Turkey. It explains the origins of this set of papers in light of relevant scholarship, relates it to current academic work in the field, and provides a rationale for issuing a volume on Asian scholarship in Turkey.

This paper presents the content of this thematic issue of Diogenes on Asian studies in Turkey. It explains the origins of this set of papers in light of relevant scholarship, relates it to current academic work in the field, and provides a rationale for issuing a volume on Asian scholarship in Turkey.

This paper outlines the development of Asian studies in Turkey from their early years to 2022. A particular focus is put on the development of academic programs at Bogazici University and on the international academic partnerships it entailed. The author argues that the end of the Cold War, the “rise of Asia” in public opinion, the new Asia initiative of the Ministry of Foreign Affairs, as well as the global attraction due to international employment opportunities, represent multiple factors that have (...) accelerated interest in Asian Studies in Turkey. (shrink)

ABSTRACT The aim of this study was to investigate ethical problems caused by teachers accepting gifts in schools. The viewpoints of teachers, administrators, and parents who were involved in the process of gift giving at schools in Turkey were recorded. To facilitate a deeper investigation of ethical problems caused by gift culture in schools, qualitative research methods were used in the study. Data collected through interviews with the participants were analyzed using content analysis techniques largely based on inductive reasoning. The (...) results of the study revealed that gifts affected teachers’ objectivity and prevented them from treating students equally. (shrink)

Tarımsal üretim pek çok ekonomide olduğu gibi Türkiye’de de önemli bir paya sahiptir. Özellikle fındık, çay ve yaş meyvelerin üretimi yakın tarihe kadar bilinçsizce gerçekleştirilse de günümüzde üretim imkânlarının gelişmesi sayesinde az maliyetle yüksek verim alınabilmektedir. Fakat başta miras yoluyla arazilerin bölünmesi, köyden şehre göç olmak üzere çeşitli nedenlerden dolayı ya tarım arazileri sahipleri tarafından terk edilmekte ya da yarıcılığa verilmek suretiyle işlenmeye devam edilmektedir. Halk arasında yarıcılık olarak bilinen bu ortaklıkların temeli, fıkıhtaki müzâraa ve müsâkāt ortaklıklarına dayanmaktadır. Bu çalışmanın (...) amacı halk arasında yarıcılık olarak bilinen ve uygulanan müsâkāt ortaklıklarının fındık bahçelerinde nasıl yapıldığını tespit etmek ve fıkhi problemlere neden olan uygulamadaki aksaklıkların giderilmesi için öneriler geliştirmektedir. Nitel araştırma yönteminin benimsendiği araştırmada, araştırma deseni olarak fenomenolojik yaklaşım kullanılmıştır. Araştırmamızın veri toplama yöntemi yarı yapılandırılmış görüşme ve doküman incelemesidir. Araştırmanın çalışma grubu kartopu örnekleme yöntemiyle seçilen ve daha önce müsâkāt akdi yapmış fındık bahçesi sahibi veya fındık bahçesinin mahsulüne ortak olmuş 8 kişiden oluşmaktadır. Çalışmanın, klasik fıkıhla irtibatının yanı sıra, halk arasında güncel bir uygulamanın nasıl yapıldığını ayrıntılarıyla ortaya koyması açısından sosyolojik, tarımsal üretimi konu edinmesi açısından ise tarım ekonomisini ilgilendiren boyutları bulunmaktadır. Agricultural production has an important role in the Turkish economy as in many countries. However, the hazelnuts, tea and fresh fruits have been produced through inefficient methods for a long time. With the development of technology and new techniques, farmers have started to produce more efficient agricultural production with low costs. The basis of these partnerships, known as sharecroppers among the farmers, is based on muzara’ah and musaqat partnerships in Islamic Law. However, today it is not known whether these partnerships are made in accordance with the conditions of muzara’ah and musaqat agreements. In this study, we investigate how musaqat partnerships are made over hazelnut production, and we also try to detect problems that appear during the partnership. In addition, we offer suggestions to eliminate the detected problems. When the literature on musaqat is examined, it is seen that this partnership agreement is not the subject of research separately, and that the issue is generally discussed in some fiqh issues that concern partnership agreements. During the literature review, it was seen that today there are no studies on how the partnership contract is fulfilled and what problems emerge in terms of Islamic law. The fact that this study directly focuses on the current practices of musaqat partnership and identifies the emerging fiqh problems will fill a gap in the literature. (shrink)