İslam düşüncesinin dini bilginin imkânı, ortaya koyulması gibi konuları içeren epistemolojik arka planı üzerindeki tartışmalar İslam Felsefesi ve teolojisinin konuları olmaya devam etmektedir. Bu bilimsel tartışma ve öğretilerin ve hayata yansıyarak gelenek halini almış biçimlerinin Müslümanların günlük hayatlarındaki tezahürleri de izlenebilmektedir. Çağdaş İslam düşüncesinde Beyani, İrfani ve Burhani olarak nitelendirilebilecek İslam bilgi anlayışları ve bunlara dayalı yaşam biçimleri gözlenebilmektedir. Hatta bunlar arasında çekişme ve çatışmalar ve bunların dini, siyasi ve eğitsel hayatlara yansımaları olabilmektedir. İlahiyat fakülteleri İslam düşünce geleneğinin teorik ve (...) pratik olarak öğrenildiği, tartışıldığı ve yaşandığı eğitim ortamlarıdır. Bu nedenle ilahiyat eğitimi alan kişilerin bu tartışmalardan haberdar olması beklenmektedir. Ve bu alt yapı ile de dini bilgiye bakışları, dini bilginin imkânı ve ona ulaşma yollarına dair çıkarımlarının ne olduğu sorusu zihinleri meşgul eden bir sorudur. Bu çalışmada, İlahiyat fakültesi öğrencilerinin dini bilgiye bakış açıları nitel araştırma yönteminin odak grup görüşmesi yoluyla tespit edilmeye çalışılmıştır. Araştırmanın sonucunda elde edilen bulgulara göre günümüz ilahiyat fakültesi öğrencilerinin tarihsel süreçte ortaya çıkan İslam bilgi yaklaşım ve tartışmalarının farklı dönemlerini yansıtan nitelikte görüşler ortaya koydukları anlaşılmaktadır. Ancak bu görüşler ağırlıklı olarak çağdaş İslam düşüncesi birikiminde yoğunlaşmaktadır. (shrink)

The use of super‐resolution imaging techniques in cell biology has yielded a wealth of information regarding cellular elements and processes that were invisible to conventional imaging. Focusing on images obtained by stimulated emission depletion (STED) microscopy, we discuss how the new high‐resolution data influence the ways in which we use and interpret images in cell biology. Super‐resolution images have lent support to some of our current hypotheses. But, more significantly, they have revealed unexpectedly complex processes that cannot be accounted for (...) by the simpler models based on diffraction‐limited imaging. The super‐resolution imaging data challenge cell biologists to change their theoretical framework, by including, for instance, interpretations that describe multiple functions, functional errors or lack of function for cellular elements. In this context, we argue that descriptive research using super‐resolution microscopy is now as necessary as hypothesis‐driven research. (shrink)

Shame and guilt are negative social emotions that are sensitive to culture, and findings from past research have suggested that shame impairs perspective-taking cognitive ability more than guilt does. However, to the best of our knowledge, there is a lack of research that has considered culture and experimentally tested the effect of shame and guilt on perspective-taking. Taking an experimental perspective, this study aimed to examine how shame and guilt states affect perspective-taking performance in two different cultures. Data from German (...) and Turkish female college students provided support for the effect of emotional state and culture on perspective-taking, but there was no interaction between them. We discussed the results and possible explanations for them in light of the literature. (shrink)

Background In the globalizing world, nurses often meet humans from different cultures and values. This fact has led them to make ethical decisions, which do not comply with their own moral jurisdictions at care setting. Objectives The objective of the study was to investigate the relationships between moral development levels of the nurses and their scores of nursing principled thinking and practical consideration during decision making for ethical dilemmas. Methods This was a descriptive correlational study. Nursing Dilemma Test, Moral Development (...) Scale for Professionals and socio-demographic form were used. Study was conducted with 227 nurses. Ethical considerations: An institutional authorization, an ethics approval from non-interventional ethics committee of the respective university, permission from the authors of the scales used and informed consents from the nurses were obtained in order to conduct the study. Results In this study, nurses were found to be at post-conventional level according to Kohlberg’s moral development theory. Sociodemographic and working characteristics of the nurses have not affected their scores of moral development level and their scores of nursing principled thinking, practical consideration and familiarity. Nurses take attention for moral principles during decision making although not at a desirable level, and they are relatively affected by environmental factors Conclusion Although nurses are familiar with ethical problems at scenarios including ethical dilemmas, they cannot make decisions in accordance with their moral development levels during decision making for ethical dilemmas. Nurses should be instructed and supported for ethical decision making by recognizing factors that may be effective on their decision making. (shrink)

Using a single spin-1 object as an example, we discuss a recent approach to quantum entanglement. [A.A. Klyachko and A.S. Shumovsky, J. Phys: Conf. Series 36, 87 (2006), E-print quant-ph/0512213]. The key idea of the approach consists in presetting of basic observables in the very definition of quantum system. Specification of basic observables defines the dynamic symmetry of the system. Entangled states of the system are then interpreted as states with maximal amount of uncertainty of all basic observables. The approach (...) gives purely physical picture of entanglement. In particular, it separates principle physical properties of entanglement from inessential. Within the model example under consideration, we show relativity of entanglement with respect to dynamic symmetry and argue existence of single-particle entanglement. A number of physical examples are considered. (shrink)

This descriptive study explores the elementary school computer teachers’ attitudes and awareness regarding ethical computer use in classrooms and the differences in teachers’ attitudes and awareness in terms of demographic variables including gender, teaching experiences, pre-service/in-service education about ethical computer use. In order to measure computer teachers’ attitudes, awareness, and teaching practices regarding computer ethics, an adopted version of Cyberethics Questionnaire (CEQ), originally developed by Yamano (2004), was used in this study. The CEQ was administered to 150 teachers working for (...) elementary schools in Hatay, Turkey. After incomplete and erroneous forms were discarded, a total number of 141 questionnaires completed by 60 female and 81 male computer teachers were considered for analysis. Results show that the opinions of male and female teachers are significantly different. (shrink)

This article is a first step in a project to study the influence of the Rasāʾil Ikhwān al-Ṣafāʾ in the Ottoman world. We argue that, at least from the end of the fourteenth century until well into the second half of the sixteenth, the knowledge presented in the encyclopedic Rasāʾil was a conspicuous scholarly source for the Ottoman cultural milieu, especially at the dynastic court, and played a significant role in forming their epistemological perspective. This argument is developed with reference (...) to three universal histories: (1) in Turkish, the İskendernāme (Book of Alexander) of Taceddin İbrahim İbn Hızır Ahmedi (d. 1413) written between the last quarter of the fourteenth century and the first quarter of the fifteenth; (2) in Arabic, the Naẓm al-sulūk fī musāmarat al-mulūk (The ordering of ways for the conversation of kings) by ʿAbd al-Raḥmān al-Bisṭāmī (d. 1454), a prominent intellectual and expert in occult sciences, protégé of Sultan Murad II (r. 1421–44, 1446–51); (3) in Persian, the first volume of Shāhnāmā-yi Āl-i ʿUsmān (Book of kings of the house of ʿUsmān) by the Sufi intellectual and litterateur Fethullah Çelebi (d. 1561/62), better known by his pen-name ʿArif. The choice of these three histories enables us to mark the time period for the influence of the Rasāʾil, stretching it (in both directions) further than is accepted in present scholarship. These histories enable us also to draw attention to the proximity to the Ottoman dynasty of the cultural milieu attuned to the Rasāʾil, and highlight the relationship between history and knowledge that is central both for the texts under study here and the Rasāʾil. (shrink)

According to higher order theories of consciousness, a mental state is conscious when there is a HO state about it. However, some HO states do not seem to be about other existing mental states. It is possible to resolve this problem since targetless HO states resemble HO states that misrepresent but the assumption that HO states always target other existing mental states is at odds with the theory since HO states are not only necessary but also sufficient for phenomenal consciousness (...) according to the theory. Given the sufficiency of the HO states for consciousness, there is a need to understand the emergence of HO states as a non-random phenomenon to avoid the difficulties caused by targetless HO states. I suggest it is possible to develop such an understanding by thinking of HO states as predictive states in accordance with the predictive processing theory of the mind. (shrink)

The target articles in this issue advance our understanding of bioethical considerations in pragmatic trials (Garland, Morain, and Sugarman 2023; Morain and Largent 2023). Both articles appreciate...

Functional near infrared spectroscopy has been gaining increasing interest as a practical mobile functional brain imaging technology for understanding the neural correlates of social cognition and emotional processing in the human prefrontal cortex. Considering the cognitive complexity of human-robot interactions, the aim of this study was to explore the neural correlates of emotional processing of congruent and incongruent pairs of human and robot audio-visual stimuli in the human PFC with fNIRS methodology. Hemodynamic responses from the PFC region of 29 subjects (...) were recorded with fNIRS during an experimental paradigm which consisted of auditory and visual presentation of human and robot stimuli. Distinct neural responses to human and robot stimuli were detected at the dorsolateral prefrontal cortex and orbitofrontal cortex regions. Presentation of robot voice elicited significantly less hemodynamic response than presentation of human voice in a left OFC channel. Meanwhile, processing of human faces elicited significantly higher hemodynamic activity when compared to processing of robot faces in two left DLPFC channels and a left OFC channel. Significant correlation between the hemodynamic and behavioral responses for the face-voice mismatch effect was found in the left OFC. Our results highlight the potential of fNIRS for unraveling the neural processing of human and robot audio-visual stimuli, which might enable optimization of social robot designs and contribute to elucidation of the neural processing of human and robot stimuli in the PFC in naturalistic conditions. (shrink)

This report summarises a study examining preservice elementary teachers? geometry content knowledge with a focus on parallelogram. It was a descriptive study examining 45 preservice teachers? reasoning in the process of determining which quadrilateral can be classified as a parallelogram. Findings have revealed that these elementary teachers do not possess sound understanding of parallelogram and class inclusion between parallelogram and trapezoid at the expected level.

L’origine et les modalités de développement des premières sociétés agricoles du Nord-Est des Balkans entre la fin du VIIe et le VIe millénaires demeurent encore très controversées. Le site d’Uğurlu sur l’île de Gökçeada au Nord-Est de la mer Égée apporte un éclairage nouveau sur cette question. À ce jour, 24 lames et 4 autres éléments dans un silex jaune miel à points blancs d’origine vraisemblablement septentrionale ont été découverts dans cet établissement. L’analyse de ces objets et des lames (...) en particulier montre que par leur technique, leur morphologie, leurs modalités d’approvisionnement et leur retouche, elles sont totalement assimilables aux «lames de Karanovo » des sites contemporains de Thrace bulgare et des régions voisines. Toutefois, leur rareté, les autres composantes de l’industrie lithique et surtout l’appartenance d’Uğurlu à la sphère ouest-anatolienne indiquent que le site ne s’inscrit que de manière marginale dans la sphère techno-économique de Thrace bulgare et dépend surtout d’autres systèmes techno-économiques. (shrink)

Qur’ān Recitation (qirā’āt) activities constitute a good part of the Qur’ān education history starting with the revealation of the Qur’ān. In Prophet Muḥammad’s era and after his death, education and teaching activities for spreading the Qur’ān recitations were maintained by muslims. Several institutions were built for this purpose, and many works are written for qirā’ātscience education and methods developed made a big contribution to the spreading of qur’ān recitation science. An Interregnum period for qirā’ātscience has happened at the last period (...) of Ottomans and first years of Republic of Turkey. Qirā’ātScience, under the state supervision and by formal institutions for many years, were sustained in an informal way after the law on unification of education were introduced. With the decrease of teachers, the education of the Qur’ān recitation faced a difficult time and almost nearly ceased. In our country, increasing of the expertness courses and number of men who trained in this places in recent years deserve a separate study, particularly on this subject. SummaryThere are many scholars who have studied the recitation of the Qur’ān (qirā’āt), and many papers that have been written on this subject analysing it by means of practice. Some institutions are founded with the purpose of teaching qirā’ātand a number of different methods have been developed in the historical process of qirā’āt.It is not clear when the knowledge of qur’ānic recitation first emerged in the region of Anatolia. In the Ottoman Empire, Khaṭīb ‘Abdulmu’min Rūmī who was tutee of Ibn al-Cezerī started to accept students for teaching qirā’ātin Bursa. Since then, qirā’ātbecame an official discipline of Islamic sciences. Evidently, the time Turks learned qirā’ātshould be before Ibn al-Cezerī’s arrival to Bursa.The brightest era of the qirā’ātand its institutionalisation was between XI-XIII centuries during the reign of the Ottoman Empire. Not only did training and teaching activities took place as seven and ten recitations, but authors also wrote books as supplementary references by depending on the works of the scholars such as Dānī, Shāṭıbī and Ibn al-Cezerī. Thus, the scholars made education practical and started to teach it as part of certain methods. The end of the 13th century was the time when sab‘a(seven) method based on seven recitations was superseded by ‘ashara(ten) method based on ten recitations. That is, the sab‘amethod was replaced by the ‘asharamethod in the country.The education of qirā’ātwhich were taught in expert institutions known as dār al-qurrāuntill the closure of madrasas was officially interrupted with the the law on unification of education on 3rd March 1924 in Turkey. The education of qirā’ātwas not officially given from the Republic of Turkey to 1968, but it was taught by self-abnegating scholars with their own efforts. The teaching of qirā’ātalmost disappeared due to some reasons such as education which wasn’t officially given by the state and the lack of encouragement for people interested in qirā’ātuntil 1968. The education of qirā’ātlater became official with the initiation of Tayyar Altıkulaç who was the vice president of religious affairs under the presidency of Mehmed Rüşdü Aşıkkutlu in 1968. At that time, a number of staffs were sent to the town Çifaruksa/Uğurlu in Of /Trabzon for the job training with the appointment of the presidency of religious affairs in order to get education from Aşıkkutlu. The specialized training course named as ‘Ashera-Taqrīb-Ṭayyibah’ was the first course about qirā’ātwith the opening of Istanbul Haseki Training Center by the presidency of religious affairs in 1976. The education of qirā’ātwas carried out by Aşıkkutlu who used Egypt method and Gürses used Istanbul method. These specialized training courses were made as periods of 3 years and trainees were begun to be admitted by taking an exam. The first students graduated who learned both methods at the end of the first period which was between 1976 and 1979. The presidency of religious affairs held the exam at a predetermined time for issuing in-service training certification to people, who have worked within its own institution, other institutions and in the private sector, and completed the education on ‘asharamethod with their own efforts and got a degree. This certification has been given to people who succeeded in the written and oral examinations. 184 people got the certification after taking the exam entitled as ‘the exam for external students in the ‘ashara-taqrībcourse’ which was taken place biennially and for the first time in 2010. When students have learned the fundamental principles of ‘ashara method, the first five-ten pages of the Qur’ān were read and indited with regard to distinguish narratives from each other with infirād method. ‘Asheraanalysis of the Qur’ān was indited and read with indirāc method for each student after being taught about certain issues such as the concepts of qirā’āt, its principles, and the grading of the imāmand rāvito students who get education with infirād method in qirā’āteducation in the country. Sources and methods used by scholars who are engaged in qirā’āteducation have become widespread in regions; and these methods have gone under the name of those regions.In this context, the science of qirā’ātwas taught with Istanbul and Egypt methods in the Ottoman Empire. These methods have still been valid in today’s Turkey. Sūfī profession stands for Istanbul method and qirā’āteducation is given with regard to this profession in notably Istanbul and several centers. The education of this profession is given in Pendik, Müftü Yusuf Karali and Haseki Abdurrahman Gürses training centers. Mehmed Rüşdü Aşıkkutlu who was one of the latest period scholars and Gönenli Mehmed are representatives of Egypt method. At the present time, Egypt method is represented as Atāullah profession by reason of the fact that it is commonly followed, adopted and conducted in the country.Nowadays, the edāmethod is used especially at the beginning of qirā’āteducation. Thus, student hears what instructor reads and gives a presentation. Instructors concentrate on the practice arzin the ongoing process and ease off on practice samʿaafter student implemented the lesson. At the present time, the curriculum followed in the qirā’āteducation is the same as the classic method in the country. The ‘Ashera, Taqrīb and Ṭayyibah’ methods were used in education. On the other hand, the person who recites should be a decent ḥāfiẓand know the science of tajweedwell in compliance with Hafs narrative of Asım and implement it. Notwithstanding that, there is the tajweedlesson in curriculum in order to strengthen implementations of the science of tajweed. (shrink)

Dār al-Qurʾāns, which were among the madrasas in the Ottoman period and where qirāʾāt was taught, turned into the Qur'āns schools after the law on unity of education, enacted on March 3, 1924. That was the end of the institutional entity of qirāʾāt education in Turkey. Afterwards, a number of qirāʾāt teachers kept performing this education by their individual efforts. Among these teachers, Osman Nuri Taşkent who was the former head-imam of Nuruosmaniye Mosque in Istanbul was assigned as a Qurʾān (...) teacher in Adapazarı in 1936. This research aiming to address Taskent’s service as a public servant, his educational activities, and his role in the re-institutionalization of the qirāʾāt education is planned as a qualitative case study and carried out by document analysis and interview techniques. In conclusion, this study has demonstrated that (a) this school which aimed to be offered in Adapazarı was planned as qirāʾāt education school, (b) Taşkent was the responsible official teacher (c) 14 students graduated under his mentorship in Adapazarı, and (d) this institution was named as Dār al-Ḥuffāz of Adapazarı in his period. Moreover, it shows that after the leaving of Taşkent, this school maintained the education under the responsibility of Himmet Babalıoğlu who is one of the former students; however, the type of education changed and turned into a general Qur'āns chool.Summary: With the law of unified education which is a turning point in the history of Turkish education, all educational institutions were gathered under responsibility of the Ministry of Education. However, madrasas were closed approximately two months later, even though it was not included in the law. Along with the madrasas, Dār al-Qurrā that are the institutions performing education on the recitation, memorizing, and the principles ofreading the Qurʾān were also attempted to be closed with the similar understanding. However, the President of the Religious Affairs in this period opposed this attempt and these institutions turned into Qurʾān schools due to the insistences of the president that these institutions should maintain their education under the responsibility of the presidency of religious affairs. After this change, qirāʾāt education lost its institutional entity.Whether Dār al-Qurrās have been able to continue education since 1925 as Qurʾān schools is controversial. According to some researchers, the Qurʾān schools after this change were not closed as opposed to other religious institutions, imam hatip schools and Darülfünun Faculty of Theology, and continued their education. Another view is that these courses were officially opened for the first time in 1925, closed since 1929 with the alphabet revolution in 1928, but they restarted education in 1930 with the permission for limited locations in Anatolia and for some teachers in Istanbul. Another view is that the courses planned to be opened in ten places could not be activated due to some obstacles in 1925, but they could be opened after the closing of imam hatip schools after 1930.In some studies, it is stated that the qirāʾāt education, which lost its institutional existence with the conversion of Dār al-Qurrās to the Qurʾān schools, providing general Qurʾān education has been continued with individual efforts of some qirāʾāt teachers such as Serezli Ahmed Şükrü (d. 1932), Hamdi Efendi (d. 1939), Akrepoğlu Osman Nûrî Taşkent (d. 1942), Ömer Aköz (d. 1952), (Ayağıkesik) İsmail Hakkı Bayrı (d. 1972), Hasan Akkus (d. 1972) and Üsküdarlı Ali Efendi (d. 1976). In the same studies, it is also underlined that the science of qirāʾāt regained an institutional entity only after the attempts of Tayyar Altıkulaç in 1968, with the sending of the Diyanet to Aşıkkutlu, honorarily occupied with the science of qirāʾāt in Uğurlu town of Of. However, the fact that Osman Nuri Taşkent was appointed in 1936 as Qurʾān teacher in Adapazarı while he had been the chief-imam of the Istanbul Nuruosmaniye Mosque reveals that the efforts for the institutionalisation of the qirāʾāt education began much earlier.This research aiming to address Taskent’s service as a public servant, his educational activities, and his role in the re-institutionalization of the qirāʾāt education is planned as a qualitative case study. The main problem in the study is whether the appointment of Osman Nuri Taşkent, the chief-imam of the Istanbul Nuruosmaniye Mosque in 1936, as a Qurʾān teacher in Adapazarı is an attempt to establish an institution of qirāʾāt education in the early period of the republic, or not, and the some results are as follows:In the diploma that he awarded Himmet Babalıoğlu who one of his students in Adapazarı, Taşkent presented himself as assigned the teacher and tutor by Turkish Republic for those who want to memorize and learn the Qurʾān as well as to learn qirāʾāt according to books of Shātibiyya and Durra in Adapazarı. This statement shows that his main reason for the leaving Istanbul was qirāʾāt education. Before his appointment to Adapazarı in 1936, Taşkent was giving qirāʾāt education at the Nuruosmaniye Mosque. Accordingly, in his interview with Diyanet Magazine in 1989, Hızal who is one of previous students stated that he had received qirāʾāt education from Taşkent in Nuruosmaniye since the early 1930s. Moreover, in his ratification letter, he stated that Hızal got ratification for Taṣḥīḥ al-Ḥurūf on July 13th, 1933 and qirāʾāt on May 10th, 1935. These statements show that he was occupying with qirāʾāt education in Istanbul. In this case, it is not reasonable to assume that he was appointed in Adapazarı for general Qurʾān teaching.Some documents also clearly reveal that Taşkent went to Adapazarı for qirāʾāt education, and the education he provided there is about qirāʾāt. Six years after Taşkent left Adapazarı, the informative letter which the Adapazarı muftī of the period wrote to the Presidency of Religious Affairs is perhaps the most important document. According to this document, 14 students studied Taṣḥīḥ al-Ḥurūf in Adapazarı graduated under his mentorship. However, it should be immediately stated that “Taṣḥīḥ al-Ḥurūf” in this letter means qirāʾāt education in consideration of that Babalıoğlu and Hızal were among the 14 students. Because Babalıoğlu learned qirāʾāt all of them from Taşkent as in his diploma and Hızal received diploma of Taqrīb. Furthermore, Himmet Babalıoğlu and İsmail Uziş who were the students in Adapazarı submitted their petitions to ask the left position by Taşkent. These petitions are ones of the important documents proving that the process started with Taşkent in Adapazarı was qirāʾāt education. Accordingly, they both addressed their candidacy for Adapazarı Qurʾān teaching by emphasizing their qirāʾāt education and competence in this field.A clear answer may not be given to the question of "Is the appointment of Taşkent as a Qurʾān teacher in Adapazarı individually given to him or is an institution established there?" in the context of his departure. However, some correspondences show that this education was an institutional activity for his period. Then, when it is aimed to identify qirāʾāt education as an institution for its period, the title of “Dār al-Huffāz of Adapazarı” is used and Taşkent is described as “Adapazarı Qurʾān Teacher”. Additionally, as Adapazarı Qurʾān teaching had an institutional quality, one of his students, Himmet Babalıoğlu, was appointed to the relevant position after him. (shrink)

Education for Total Liberation is a collection of essays from leaders in the field of critical animal pedagogy (CAP). CAP emerges from activist educators teaching critical animal studies and is rooted in critical theory as well as the animal advocacy movement. Critical animal studies (CAS) argues for an interdisciplinary approach to understanding our relationships with nonhuman animals. CAS challenges two specific fields of theory: (1) animal studies, rooted in vivisection and testing on animals in the hard sciences and (2) human-animal (...) studies, which reinforces a socially constructed binary between humans and animals and adopts abstract theoretical approaches. In contrast, CAS takes a progressive and committed approach to scholarship and sees the exploitation of nonhuman animals as interrelated with oppression of humans based on class, gender, race, ability, sexuality, age, and citizenship. CAS promotes the liberation of all animals and challenges all systems of domination. Education for Total Liberation is appropriate for undergraduate and graduate level readers (and beyond) who wish to learn from examples of radical pedagogical projects shaped by CAS and critical pedagogy. Contributing to this collection are Anne C. Bell, Anita de Melo, Carolyn Drew, Amber E. George, Karin Gunnarsson Dinker, Sinem Ketenci, John Lupinacci, Anthony J. Nocella II, Sean Parson, Helena Pedersen, Ian Purdy, Constance L. Russell, J.L. Schatz, Meneka Repka, William E. Shanahan III, and Richard J, White. (shrink)