Popyt na zawody i kompetencje na podlaskim rynku pracy a potrzeby pracodawców w zakresie kształcenia ustawicznego pracowników w wieku 45 lat i więcej Katarzyna Baczyńska-Koc, Magdalena Borys, Andrzej Klimczuk, Iwona Pietrzak, Bogusław Plawgo, Katarzyna Radziewicz, Ewa Rollnik-Sadowska, Cecylia Sadowska-Snarska & Justyna Żynel-Etel .

Temel karakteristiği Allah, nübüvvet ve meâd konuları üzerinden şekillenen kelam, bu konuları ele alış tarzında ahlakî perspektifi merkeze almıştır. Bu açıdan kelam, bir yönüyle Allah bir yönüyle insanla ilişkilidir. Dolayısıyla kelamcılar Allah-insan ilişkisini hem ontik hem epistemik hem de ahlakî açıdan ele almışlardır. Tanrı ve insan tasavvurları tüm boyutların birlikte değerlendirilmesiyle anlam kazanmaktadır. Konu hakkındaki farklı yaklaşımlar, söylem gruplarının ya da düşünürlerin paradigmalarına göre şekillenmektedir. Mu‘tezilî bir âlim olan Arap dili ve edebiyatının yetkin isimlerinden Ebû’l-Kāsım Mahmûd b. Ömer b. Muhammed (...) el-Harezmî ez-Zemahşerî’nin (ö. 538/1144) de eserlerinde, Allah-insan ilişkisine gereken ilgiyi gösterdiği bilinmektedir. Dinî pratiğinde Hanefî aidiyete sahip olan Zemahşerî, aklı ön planda tutan, aklın işlevsel yönünü vurgulayan bir din anlayışına sahiptir. Bu sebeple ona göre takdîr gereği akıl ve irâde sahibi olarak belirli bir fıtratta yaratılan insan yaptıklarından sorumludur. İnsanı teklîf temelinde tasavvur eden Zemahşerî’de yaratmanın ilk aşamasından itibaren adaletli bir Tanrı fikri hakimdir. Dolayısıyla onun Allah tasavvuru ve bağlantılı olarak irade konusundaki değerlendirmeleri, Allah-insan ilişkisini nasıl bir temelde ele aldığına işaret etmektedir. Bu bağlamda araştırmamız Zemahşerî’nin söz konusu ilişkiyi nasıl ele aldığını ve ahlakî boyutunu konu edinmektedir. Çünkü bu çalışmayı ortaya çıkaran temel saik Zemahşerî’nin eserlerinde Allah-insan ilişkisini ahlakî olarak değerlendirdiğine dair güçlü kanıtların mevcudiyetidir. İlişkili olarak konu, Zemahşerî’nin ilahî fiiller, insan fiilleri, akıl, bilgi, taklit, hüsun-kubuh, hidâyet-dalâlet, dâî, fâil, kötü/kabîh ve fâili, hikmet, maslahat ve tüm bunları içine alacak şekilde teklîf yaklaşımını kapsamaktadır. Buna göre çalışmada öncelikle Zemahşerî’nin Allah tasavvuru daha sonra Zemahşerî’ye göre Allah-insan ilişkisi ele alınacaktır. Çalışmanın amacını belirleyen ahlakî boyuta dair veriler değerlendirmeye tabi tutulacaktır. Allah-insan ilişkisinin ilk aşaması olarak yaratma, mîsâk ve takdîr, ikinci aşaması olarak teklîf karşımıza çıkmaktadır. Teklîfin karşılığının alındığı yer olarak ahiret son aşama olup teklîf ve sonuç kısmında bahse konu olacaktır. Çalışma, söz konusu veriler ve üzerine yapılan analizlerle şekillenmiştir. Kaynak olarak kullanılan Kitâbü’l-Minhâc, Zemahşerî’nin konu hakkında genel çerçeveyi belirleyen bir eseridir. El-Keşşâf ‘an hakâik-i (gavâmizi’)t-tenzîl ve ‘uyûni’l-ekâvîl fî vücûhi’t-te’vîl isimli eseri ise Zemahşerî’nin görüşlerini ve derinliğini birçok açıdan anlama ve değerlendirme imkânı veren telîfidir. Buna göre çalışmamız, Zemahşerî’nin Allah-insan ilişkisinde ortaya koyduğu ahlakî yaklaşıma dolayısıyla insanın sorumlu olmasının ahlakîliğine dikkat çekmeyi amaçlamaktadır. Çalışma Zemahşerî ile sınırlandırılırken, gereken yerlerde mukayeseli değerlendirmelere başvurulacaktır. (shrink)

Background:Rising levels of burnout and decreasing job satisfaction can inhibit healthcare professionals from providing high-quality care due to a corresponding decrease in their ethical sensitivity.Aim:This study aimed to determine the relationship between the level of ethical sensitivity in emergency service nurses and their levels of burnout and job satisfaction.Research design:This research employed a descriptive and cross-sectional design.Participants and research context:This study was conducted with a sample of 236 nurses, all of whom worked in emergency service between 24 July 2015 and (...) 28 April 2016. Data were collected using the Moral Sensitivity Questionnaire, Maslach Burnout Inventory, and Minnesota Job Satisfaction Scale.Ethical considerations:This study was approved by the Institutional Ethics Review Board of Ondokuz Mayıs University.Findings:There was a weak and negative correlation between Moral Sensitivity Questionnaire and Maslach Burnout Inventory scores. There was also a weak and negative correlation between the Maslach Burnout Inventory and Minnesota Job Satisfaction Scale scores.Discussion and conclusion:Decreased job satisfaction and increased burnout levels among emergency service nurses might result in them indulging in improper practices, frequently facing ethical problems, and a decrease in the overall quality of service in hospitals. In order for emergency service nurses to recognize ethical problems and make the most accurate decisions, a high level of ethical sensitivity is critical. In this respect, it is suggested that continuing education after graduation and training programs should be organized. (shrink)

Studio teaching is a long standing tradition and a signature pedagogy across a broad range of art and creative disciplines, from arts to architecture and design. However, the practice of studio tea...

This paper interrogates the challenges and potentials for solidarity between refugees and Indigenous peoples by bringing decolonial, anti-colonial and anti-imperialist critiques in different parts of the world, including in white settler colonies and in the Third World, into conversation with each other and with Refugee Studies. The first section of the paper offers two analytical steps towards decolonizing mainstream Refugee Studies. The first step involves identifying, analyzing and problematizing what we may call “an elephant in the room,” a parallax gap (...) between Refugee Studies and studies of International Politics. The second analytical step is problematizing and challenging the popular discourses of charity and gratitude that dominate refugee discourses and narratives in the Global North. The second section of the paper engages in a more direct and detailed discussion about challenges to and possibilities for solidarity between refugees and Indigenous peoples. Articulating historical and contemporary parallels between refugee displacement from land and Indigenous dispossession of land, this section demonstrates that there are nevertheless no guarantees for political solidarity. It argues that potentials for solidarity are contingent on a politics of place, as articulated by Indigenous and non-Indigenous scholars; and also possibly on a reconceptualization and reorientation of refugee identity different from the ways it has been constituted in colonial discourses. (shrink)

Using a quantitative methods approach, we examine the organisational drivers of cognitive workaholism and emotional exhaustion amongst a group of employees (N = 187) in a digital workplace based in Berlin, Germany. This study demonstrated that managers could influence cognitive workaholism through the pace of work and an employee’s perceived need to engage in off-hours work. Cognitive workaholism was also found to have a direct impact on emotional exhaustion, as did the relationship with one’s manager. Off-hours work was not found (...) to have a direct impact on emotional exhaustion. Instead, the data suggests that off-hours working hinders an employee’s ability to detach from their work, and therefore higher levels of cognitive workaholism are observed, which then leads to higher levels of emotional exhaustion. This study highlights how management’s distribution of workload can create a situation whereby employees have constant thoughts about work, leading to emotional exhaustion. This is an important topic, given the increasing use of digital technology in modern workplaces. Specifically, off-hours work is easily facilitated through the use of technology, and this study therefore unveils the double-edged sword of technology. Hence, this topic is important for modern organisations seeking to promote sustainable employee workplace wellbeing. (shrink)

This chapter will argue that due to a lack of genuine consent, some of Russell’s practices in his romantic/sexual relationships are morally objectionable according to his own normative theory (utilitarianism) and these practices are intellectually objectionable according to his post-1913 meta-ethics (expressivism) and his understanding of rationality. On utilitarian grounds, Russell’s actions would maximize pleasure and minimize pain for all the parties affected by the relationship if the authenticity of his partners’ consent were maintained either by a more or less (...) equal social and political standing of the partners or, failing that, by the powerful partner’s exercise of the virtue of restraint; neither of these conditions was satisfied in Russell’s relationships with Vivien Eliot or Helen Dudley. On expressivist grounds, the expressions of desires upon which Russell’s romantic/sexual practices were based, such as the disregard for the humanity of women, conflict with his calls for world peace based on a concern for the well-being of humanity. (shrink)

We develop a dimension theory for D-semianalytic sets over an arbitrary non-Archimedean complete field. Our main results are the equivalence of several notions of dimension and a theorem on additivity of dimensions of projections and fibers in characteristic 0. We also prove a parameterized version of normalization for D-semianalytic sets.

The theory of algebraically closed non-Archimedean valued fields is proved to eliminate quantifiers in an analytic language similar to the one used by Cluckers, Lipshitz, and Robinson. The proof makes use of a uniform parameterized normalization theorem which is also proved in this paper. This theorem also has other consequences in the geometry of definable sets. The method of proving quantifier elimination in this paper for an analytic language does not require the algebraic quantifier elimination theorem of Weispfenning, unlike the (...) customary method of proof used in similar earlier analytic quantifier elimination theorems. (shrink)

This book explores Caputo's proposal for a radical theology of our time. Philosophers and theologians from within Europe respond to Caputo's attempt to configure a less rigid, less dogmatic form of religion. These scholars, in turn, receive responses by Caputo, thereby strengthening the development of radical theology in Europe and abroad.

Bertrand Russell's Bundle Theory of Particulars presents and evaluates Russell's arguments for two competing theories on the nature of particulars at different stages in his career: the substratum theory of particulars (1903-1913) and the bundle theory of particulars (1940-1948). Through its original focus on Russell's little known metaphysics in the later part of his career, this study explains why Russell's theory of particulars is relevant today. It argues that a Russellian realist bundle theory is indeed the best explanation of similarities (...) and differences that we observe around us thanks to the ontological economy such a theory provides and its strength and completeness as a theory of the nature of reality. Tackling the major criticisms levelled against the realist bundle theory - the problem of individuation, the problem of necessity, and the problem of analyticity - this study presents and defends a tenable Russellian bundle theory which can answer the objections. Bertrand Russell's Bundle Theory of Particulars is a novel and significant contribution to Russell scholarship. (shrink)

In the formation of the acquis of the science of fiqh, many scientific figures have been associated with the methods of the Imams of the sect and their views, which are passed on to the next generations. In the history of the Ḥanafī mad̲h̲hab, there are many scholars whose works, views or just their names have survived. The views of the scholars who are at the forefront of this work can be accessed through their works. The opinions of some scholars (...) who did not have works, or whose works have not survived, can be found in the jurisprudential corpus of other scholars. Unfortunately, there are many scholars whose works and opinions have not survived, and only their names are mentioned. This study focuses on the Ḥanafī jurist al-Baqqālī (d. 452/1060), whose scholarly personality, position in jurisprudence and works have not survived to the present day, although his name is mentioned in fiqh literature. The article analyses various sources and evidence for the identification of al-Baqqālī. The main argument of the article was clarified by examining fiqh books, which are among the authoritative sources of the Ḥanafī fiqh corpus, rather than works of ṭabaḳat, and by scanning digital resources. The determination and presentation of the scholarly personality of al-Baqqālī and his jurisprudential views are the distinctive feature of this article. Baqqālī was recognised as an influential jurist within the Ḥanafī fiqh tradition and was considered one of the mashāʼịḵẖ (eminent jurists). However, detailed information about him could not be found. However, considering the available evidence, it is proven that al-Baqqālī, who stands out with the attribution of al-Baqqālī, is not al-Baqqālī whose views are consulted in the Ḥanafī mad̲h̲hab and among the possibilities that arise, the views that predominate in the identification of al-Baqqālī's identity are given. For this reason, it is emphasised that Baqqālī is a figure that requires further research and study. It is emphasised that this article can contribute to the understanding of the Ḥanafī fiqh tradition. Baqqālī's jurisprudential views on some matters of worship and transaction reflect important debates. Although al-Baqqālī adhered to the basic principles of the Ḥanafī mad̲h̲hab, he occasionally developed original ijtihād against the general views of the imams or the mad̲h̲hab. Baqqālī's original jurisprudence and jurisprudential views occupy an important place in the sect's literature. He was particularly influential in matters of fatwa and left his views to later jurists. Such a study aims to solve a scholarly problem in the fields of the history of science and the history of fiqh. Clarifying the identities and specialisms of those involved can help to ensure historical and scientific clarity. The purpose of this article is to contribute to the accumulation of historical and scientific knowledge by seeking to learn more about this issue and to reduce uncertainties. (shrink)

In this article, disasters as a factual reality will be discussed within the framework of Allah's justice and human responsibility on the basis of husn-qubh. In this context, the ontic structure of man and the universe, man's being in the process of being tested, the definition of good-bad/goodness-evil that enables this process, the evaluations in the literature, and the meaning of taklīf within the scope of Allah's justice (‘adl) will be discussed. The problem of evil is the problem of reconciling (...) a God who is omniscient, omnipotent, and does good deeds with a universe in which evil exists. As a problem of evil, disaster is a phenomenon that must be addressed in relation to God, the universe, and human beings. While its relation with God in terms of creation appears as the legality of the universe, its relation with human beings in terms of dealing with the phenomenon and responsibility is within the scope of being subject to the offer. Therefore, a correct understanding of creation and justification of the reasonableness of the offer will answer many questions regarding disasters. The aforementioned issues and concepts in the theological literature have been discussed thoroughly (dakīk) in the schools of theology. Theologians defined God and divine action, human beings and human actions, and the universe in accordance with the paradigm of their discourse groups, and they made discussions based on the meaning they gave to these definitions and concepts. The basic determinants of the discussions are God's possession of knowledge, power, will, wisdom, and justice, and the creation of human beings in the nature of reason (‘akl). These concepts and definitions have been understood differently by the discourse groups, and the debates have moved back and forth between determination/compulsion and free will. It makes sense here that a person who experiences the phenomenon and wants to know what is happening theologically should know the Qur'anic conception of God and man. The relationship between God and man needs to be right and moral. Therefore, it is necessary to evaluate the topics that have been studied many times in terms of each concept together. In this respect, the article aims to seek answers to some questions about the human profile and the conception of Allah. There are three aspects to be questioned here: First, an ontological inquiry into the nature of the concepts of existence that contain moral value; second, an epistemological inquiry into whether moral value is determined by reason or revelation. In this context, the last inquiry is moral. Accordingly, what is good-bad and goodness-evil? What determines good and evil as a value? Who is the agent of the good-evil action? What is the position of the divine will if the perpetrator (fā‘ıl) is human? What is the relationship or boundary between divine will and human responsibility? What is the theological status of the perpetrator? On this basis, what is a disaster? What is the value judgment of disasters? What is the relation of disasters to God's actions? Who is the perpetrator of disasters? Are disasters a test? Are disasters a divine warning? Are disasters a divine punishment? If they are a divine punishment, what is the possibility of knowing it? These questions will be answered in the article, sometimes explicitly and sometimes implicitly. (shrink)

In The Analysis of Matter (1927) Bertrand Russell constructs point-instants from events. During the writing of the manuscript, he encountered a problem with the initial definition of a point-instant and revised the definition accordingly in the published version. My principal aim is to show that the problem was brought to his attention by F.P. Ramsey. Secondly, I explain the reason why Russell investigates, and consequently endorses, a different method of construction of point-instants in Human Knowledge (1948), even though he was (...) able to overcome the difficulties involving the construction of point-instants in The Analysis of Matter.. (shrink)