The theory of prophet hood, based on a competent imagination, is one of the original contributions of al-Farabi to Islamic thought. The purpose of this article is to examine the imaginative power that underlies the prophet's law-making in al-Farabi's political thought. In our research, we have concluded that the prophet can put the universal truths in the form of laws only with the representation ability of a competent imaginary. Emanation, overflowing from the separate intellects that form the supralunary world, also (...) constructs the sublunary world through the imagination of the prophet. In this system, the power of imagination is a central faculty that embodies and organizes the imaginary from Active Mind and makes it accessible to all levels of people. Without the imagination that transforms the reasonable into sensible forms, it is not possible to put laws and to deliver them to people. In order to be in contact with the higher principles, the prophet must also have a competent mental faculty. Finally, in our study, the connection of the imaginary, which represents the emanation coming from the Active Mind, with the intellect faculty in this context is also questioned in terms of law-making. (shrink)

The main purpose of this article is to discuss what the Ismāilīs, unlike other Muslims, say about the fall of Adam to earth or the reason why man is on earth. In this study in close relation to the subject the hierarchy of existence and the concepts of hadd/hudûd and tawhid that emerge in this context are principally emphasized, for in Ismāilism the emergence of worlds and all kinds of existence occur according to a certain hierarchy. This hierarchy is also (...) seen as the criterion for determining the divine limits to be obeyed. In this context, a crucial term of hadd or hudûd in its plural form refers to the degrees of all beings, ordered from simple to complex, in their divine station. Parallel to this teaching, the fault Adam committed in eternity is regarded as a kind of crossing the line, for he did not show the required devotion to those who are superior to him. In this context, another important concept dealt with in the article in connection with the subject is tawhid, the Oneness of God, for it should not be forgotten that the Prime Intellect invites the entire Realm of Creation to accept the Oneness of the Creator. The most important rule of responding to this invitation is that creatures in both worlds are to recognize and obey those who are superior to them in order to wake to the principle of tawhid and thus attain perfection. It is emphasized in the article that two forms of explanation, one of which can be considered representative and the other philosophical, come to the fore in Ismāilī classical sources on the subject of Adam's fall to earth. In representative narratives the reason for Adam's being on earth is explained as regaining the position he lost due to the fault he committed in the eternal world. This fault was committed by the spiritual Adam, who represents the whole humanity, not the physical one, and actually symbolizes the defectiveness of Nafs (psyche). The story of Adam's exit from Paradise, which takes place in the Qur’ān, is also interpreted in accordance with this narrative, whereas in more compatible explanations with the philosophy of Neoplatonism, the development of Nafs (psyche) is at the core. Nafs is incomplete because it emerges into the realm of existence after the Intellect. Due to this, the reason orlde creation of the material orld is to make Nafs better with knowledge and wisdom and to ensure its ultimate development. In this case, Nafs realizes itself through Adam, who is its supreme representative on earth. The reason why cosmos initially starts its movement is basically this imperfection of Nafs. Hereby, in both elucidations in the article, it is stated that the emphasis is on the faultiness of nafs. In other words, Nafs or Adam, its earthly form, experiences a loss of station and falls into timely existence due to a deficiency caused by distance from God. For this reason, in order for Nafs to mature or for Adam to regain his original station, the material world must exist and a seven-stage process must be experienced. (shrink)

Distinction of ‘awām- khawāṣ (the ordinary and the elite) is a general distinction in philosophical literature that shows the difference of people in their level of understanding the truth. It is possible to take this distinction back to Plato in Ancient Greek philosophy. Plato's hesitation in expressing his philosophical thoughts in written form, and Aristotle's use of obscure expressions and symbols in his works against the possibility of reaching those who are not competent, is a result of the distinction between (...) ‘awām-khawāṣ. This distinction was covered in Islamic thought by associating it with the three addressing styles mentioned in the Quran and the fact that the prophet was proclaiming the message according to these addressing styles. The purpose of this study is to reveal how the truth should be conveyed to people of all levels through the evaluations of the Islamic philosophers and thinkers on the distinction between ‘awām and khawāṣ. In the study it will be attempted to find answers to the questions of what are the reasons leading the Islamic philosophers and thinkers to make the distinction between ‘awām and khawāṣ, what arguments they used to explained the necessity of this distinction and why is the distinction between ‘awām and khawāṣ so important. Firstly, the lexical and terminological meanings of the concepts of ‘awām and khawāṣ are introduced. The ‘awām, which is used to express the public, ordinary people, and the lower layer of the society, is a term that qualifies the ignorant society, who has adopted a system of imitation-based life and belief cannot understand the truth of life. Khawāṣ, who are defined as the elite, the prominent, who represents the intellectual group and strives to grasp the truth, base their life and belief on knowledge and attain a higher level of awareness. After the literal and terminological meanings, it has been proceeded to the historical background of this distinction. Then the views of Islamic philosophers and thinkers who directly point to this distinction in this regard have been examined by referring to their main works. These are al-Fārābī, Ikhvān-Ṣafāʾ, Ibn Sinā, Rāghıb al-Iṣfahānī, Ghazālī, Ibn Tufayl, Ibn Rūshd, Ibn'ūn-Nefīs. For instance, al-Fārābī makes a clear distinction between ‘awām and khawāṣ in his works on political philosophy. He addresses this distinction by stating that the virtuous city is divided into two groups, the difference is in the methods used by these group to grasp the truth, and that they can achieve happiness in different ways. Stating that people are made up of different groups, Ikhvān-Ṣafāʾ goes to the distinction of ‘awām- khawāṣ and classifies the sciences accordingly. In addition, Ikhvān-Ṣafāʾ say that the prophets pay attention to the mentioned distinction while communicating the message of Allah to people. Ikhvān-Ṣafāʾ have related this distinction to the distinction between exoteric and esoteric. The understanding of prophethood and eschatology of Ibn Sinā shows ‘awām-khawāṣ distinction very clearly, too. According to him the truth should be conveyed gradually. Ghazālī claims that the ‘awām should not demand the sciences that are not suitable for their cognitive level and that they should leave them to competent people. In Islamic thought the dominant idea is that both wisdom and religion are presented in exo-teric and esoteric knowledge and that the learning of the esoteric way is only necessary for the khawāṣ. The aim of the ‘awām-khawāṣ distinction is to prevent misunderstanding that would arise when the knowledge would be conveyed to wrong people and thus to prevent the loss of truth by those who are not competent. The majority of Islamic thinkers call ‘awām as people of imagination, and khawāṣ as people of thought. They think that the methods of thinking and imagining should be taken into account when explaining the religious and philosophical truths. They have also emphasized the perfection of the prophetic style of addressing society. The symbols and metaphors that the prophets used to express religious truths or the metaphors and symbolic stories that are preferred by philosophers to tell some truths can be seen as a product of the distinction between ‘awām and khawāṣ. As it can be seen in the example of Ḥay bin Ya-qẓān, explaining the truth clearly to ‘awām may cause them to deviate from the right way. For this reason, it is necessary to tell the truth to people according to their level of understanding. It is possible to say that the ideas of Islamic thinkers about this distinction still remain important to-day, due to the fact that people have different dispositions and their level of understanding is not the same despite a change in time and place. Therefore, the disadvantage as pointed out by the Islamic thinkers is that the attempt to convey the truth to people may not be able to reach its exact purpose by ignoring this distinction. (shrink)

The issue of reaching moral perfection in Islamic thought is handled together with the theory of knowledge. The subject of nafs and powers, which includes the physical and metaphysical aspects of human being, forms the basis of the theory of knowledge and morality based on it. The aim of this article is to examine the views of Shams al-Din al- Shahrazuri (d. 687/1288), one of the most important names of the Illuminated school, about the soul and its powers at the (...) center of the idea of moral evolution. The theory of imagination and memory, which we will examine within the subject of forces, is also at the focal point of the criticism of Illuminationist thought to understanding of knowledge of Peripatetic school. In our study, on the one hand, Shahrazuri's theory of forces and the idea of moral evolution will be examined, on the other hand, criticisms of the Peripatetic school on these issues will also be discussed. Furthermore, another aim of our study is to examine Shahrazuri's understanding of morality in the context of the subject, his contributions to Illuminated thought, similarities and differences with Peripatetic philosophy. (shrink)

Background:Moral distress is a common problem among professionals working in the field of healthcare. Moral distress is the distress experienced by a professional when he or she cannot fulfill the correct action due to several obstacles, although he or she is aware of what it is. The level of moral distress experienced by nurses working in intensive care units varies from one country/culture/institution to another. However, in Turkey, there is neither a measurement tool used to assess moral distress suffered by (...) nurses nor a study conducted on the issue.Aim/objective:The study aims to (a) validate the Turkish version of the Moral Distress Scale–Revised to be used in intensive care units and to examine the validity and reliability of the Turkish version of the scale, and (b) explore Turkish intensive care nurses’ moral distress level.Method:The sample of this methodological, descriptive, and cross-sectional design study comprises 200 nurses working in the intensive care units of internal medicine and surgical departments of four hospitals in three cities in Turkey. The data were collected with the Socio-Demographic Characteristics Form and The Turkish Version of Moral Distress Scale–Revised.Ethical considerations:The study proposal was approved by the ethics committee of the Faculty of Medicine, Cumhuriyet University. All participating nurses provided informed consent and were assured of data confidentiality.Results:In parallel with the original scale, Turkish version of Moral Distress Scale–Revised consists of 21 items, and shows a one-factor structure. It was determined that the moral distress total and item mean scores of the nurses participating in the study were 70.81 ± 48.23 and 3.36 ± 4.50, respectively.Conclusion:Turkish version of Moral Distress Scale–Revised can be used as a reliable and valid measurement tool for the evaluation of moral distress experienced by nurses working in intensive care units in Turkey. In line with our findings, it can be said that nurses suffered low level of moral distress. However, factors which caused the nurses in our study to experience higher levels of moral distress are inadequate communication within the team, working with professionals they considered as incompetent, and futile care. (shrink)

Background:Moral distress is a common problem among professionals working in the field of healthcare. Moral distress is the distress experienced by a professional when he or she cannot fulfill the correct action due to several obstacles, although he or she is aware of what it is. The level of moral distress experienced by nurses working in intensive care units varies from one country/culture/institution to another. However, in Turkey, there is neither a measurement tool used to assess moral distress suffered by (...) nurses nor a study conducted on the issue.Aim/objective:The study aims to (a) validate the Turkish version of the Moral Distress Scale–Revised to be used in intensive care units and to examine the validity and reliability of the Turkish version of the scale, and (b) explore Turkish intensive care nurses’ moral distress level.Method:The sample of this methodological, descriptive, and cross-sectional design study comprises 200 nurses working in the intensive care units of internal medicine and surgical departments of four hospitals in three cities in Turkey. The data were collected with the Socio-Demographic Characteristics Form and The Turkish Version of Moral Distress Scale–Revised.Ethical considerations:The study proposal was approved by the ethics committee of the Faculty of Medicine, Cumhuriyet University. All participating nurses provided informed consent and were assured of data confidentiality.Results:In parallel with the original scale, Turkish version of Moral Distress Scale–Revised consists of 21 items, and shows a one-factor structure. It was determined that the moral distress total and item mean scores of the nurses participating in the study were 70.81 ± 48.23 and 3.36 ± 4.50, respectively.Conclusion:Turkish version of Moral Distress Scale–Revised can be used as a reliable and valid measurement tool for the evaluation of moral distress experienced by nurses working in intensive care units in Turkey. In line with our findings, it can be said that nurses suffered low level of moral distress. However, factors which caused the nurses in our study to experience higher levels of moral distress are inadequate communication within the team, working with professionals they considered as incompetent, and futile care. (shrink)

Felsefe, kümülatif yapısı ile ele alınmalıdır. Bu yüzden, bir filozofun düşünceleri anlaşılmak istendiğinde, o kendi çağındaki mevcut ve geçmiş teorilerden soyutlanmamalı ve bu kümülatif ve devamlılık arz eden yapı dikkate alınarak incelenmelidir. Bu bağlamda, Kant, Bergson ve İkbal’in zaman anlayışları, bazı uyumsuz noktalara sahip gibi anlaşılabilseler de, dikkatle incelendiğinde birbirleri arasında bir devamlılığın bulunduğu göze çarpar. Kant’ın zaman anlayışı, Kritik öncesi ve Kritik dönemi olmak üzere iki dönemde incelenebilir. Kritik öncesi döneminde Kant, zamanın insan zihninin dışında kendinde bir gerçekliğe ve (...) varlığa sahip olduğunu kabul eder. Fakat Kant, zamanı bütün duyuları önceleyen bir görü olarak anlamasının tohumlarını da hala Kritik öncesi dönemde iken eker. Bu doğrultuda, onun odağı özneyi merkeze alan bir tutuma doğru ilerler görünür. Kritik döneminde özne merkezci konumu daha da belirginleşir ve Kant, zamanın bütün dışsallıkları öncelediğini iddia eder. Ona göre zaman, duyulur bir görü olarak, eşyayı zihnin algılayabilmesi için eşzamanlılık ve ardışıklık içinde konumlandırır. Diğer taraftan Bergson, Kant’ı pek çok açıdan eleştirmekle beraber onun düşüncelerinden açık bir şekilde faydalanır. Bergson’un zaman anlayışı iki bileşenden oluşur: Salt süre ve homojen zaman. Salt süre, özne-merkezci olması bakımından üzerinde Kant’ın düşünce pratiğinin etkisinin görünür olduğu bir kavramsallaştırmadır. Bu, her bir bilincin, kişinin geçmiş ve şimdisini bir bütünde birleştirerek bireysel olarak sahip olduğu ve özünde heterojen, sırasız bir şekilde ardışık ve bölünemez zamandır. Homojen zaman ise sıralı ve eşzamanlı olması bakımından köklerini yine Kant’ta bulur. Homojen zaman, salt sürelerin uyum içinde çalışmasını sağlayan, bireyler için ortak zemini teşkil eden zamandır. Bu iki filozofun düşünceleri doğrultusunda İkbal’in zaman teorisi incelendiğinde, onun hem duyulabilir görünün bir formu olan Kant’ın zamanından hem de Bergson’un salt süresinden faydalandığı ortaya çıkar. İkbal, bu iki zaman anlayışını kullanarak İslam düşüncesinde İlahi Zaman’ı ve dolayısıyla da özgür iradeyi yeniden inşa eder. Salt süre ve yaratıcılık açısından, evrene yönelik mekanik bir anlayış Bergson ve İkbal tarafından reddedilir. Böylece İkbal, özgür iradenin Tanrı’nın salt süresi, yani İlahi Zaman, aracılığı ile yayılmasına ve tüm benliklere ait salt sürelere nüfuz etmesine izin verir. Biz, bu makale aracılığı ile, İkbal’in salt süre mefhumunu ve Tanrı’ya ait salt süre olarak İlahi Zaman’ı kullanarak özgür irade anlayışını yeniden inşa etmesinin köklerine gitmek niyetindeyiz. (shrink)

Eski çağlardan beri siyasal şiddetin temel nedeninin gelir eşitsizliği olduğu ileri sürülmüştür. Bazı çalışmalar gelir eşitsizliği ve siyasal şiddet arasında hiçbir ilişkinin olmadığını belirtirken, bazıları ekonomik gelişme seviyesinin siyasal şiddetin daha güçlü bir belirleyicisi olduğunu savunmuşlardır. Göreceli yoksunluk tartışmaları ise yoksunluğun, uyarılmış hoşnutsuzluğun ve kolektif siyasal şiddetin çeşitli türleri arasında direk bir ilişki olduğunu savunurken kaynak seferberliği akımı; hoşnutsuzluk ve siyasal şiddet arasındaki direk bir ilişki varsayımını reddetmiştir. Rejim baskıcılığı ve siyasal şiddet arasındaki ilişkiyi saptamaya çalışan araştırmalarda ise; siyasal şiddetin (...) orta baskıcı bir rejim yapısı altında ortaya çıktığı görüşü savunulmuştur. Kısacası bu çalışma gelir eşitsizliği ve rejim baskıcılığındaki çeşitliliğin siyasal şiddet seviyesi üzerindeki etkisini inceleyerek kaynak seferberliğine karşı göreceli yoksunluk tartışmasıyla alakalı ulusa karşı bir veri analizi bildirmektedir. (shrink)

A case study was conducted to explore teachers? current technology use in elementary schools in Ankara, the capital of Turkey. The data were collected through a survey, and participants included 1030 classroom teachers across eight districts. The present study results revealed that significant challenges remain with regard to technology use in the classroom, even in the capital of Turkey, where teachers have advantages in terms of technology access and use compared to rural areas. The participant teachers used technologies most frequently (...) for lesson preparation activities, rather than for delivering instruction. Although the teachers felt that school principals and colleagues were usually supportive of technology use in lessons, they complained about insufficient professional development activities and incentives. Representing a snapshot of teachers? technology use in elementary school settings, this study sheds light on essential factors that should be considered in any technology integration process in schools. The study findings offer valuable insight for policy-makers and school leaders on how to support the technology integration process and allocate money for technology initiatives. (shrink)

It is the intention in this article to explain the electoral stagnation of the Republican People’s Party (Cumhuriyet Halk Partisi, CHP) in the light of the 2015 parliamentary elections in Turkey. Drawing on theories of voting behavior, the article uncovers the organizational shortcomings within the party and the problem of credibility that have emerged as significant impediments to the party in addressing long-term historical-structural issues, mainly the division of Turkish society between the religious periphery and the secular center. Furthermore, the (...) strong identification between the ruling Justice and Development Party (Adalet ve Kalkınma Partisi, AKP) and its partisans have made party-switching difficult, having been achieved, above all, through the provision of economic benefits and public services and the consolidation of party identification through growing polarization and division in Turkish politics. Last but not least, the changes to the political environment between the June 7 and November 1, 2015 elections, pushed stability and security to the top of the agenda, as well as AKP’s electoral adjustments in the run-up to the November 1 elections inhibited any possible flow of votes to the CHP. (shrink)

Sociability is essential for modern robots to increase their acceptability in human environments. Traditional techniques use manually engineered utility functions inspired by observing pedestrian behaviors to achieve social navigation. However, social aspects of navigation are diverse, changing across different types of environments, societies, and population densities, making it unrealistic to use hand-crafted techniques in each domain. This paper presents a data-driven navigation architecture that uses state-of-the-art neural architectures, namely Conditional Neural Processes, to learn global and local controllers of the mobile (...) robot from observations. Additionally, we leverage a state-of-the-art, deep prediction mechanism to detect situations not similar to the trained ones, where reactive controllers step in to ensure safe navigation. Our results demonstrate that the proposed framework can successfully carry out navigation tasks regarding social norms in the data. Further, we showed that our system produces fewer personal-zone violations, causing less discomfort. (shrink)

Sosyal bilimsel yaklaşımlar önemli ölçüde kültürel ayrımlara ve varsayımlara, kültürel ayrımlar ise örtük bir zaman tasavvuruna bağlıdır. Kültürün bir bileşeni olan zaman, gerçekliğin toplumsal ve tarihsel inşası sürecine dahildir. Toplumsal/tarihsel gerçekliğin incelenmesi adeta toplumun kurumsallaşmış unsurlarından biri olan zamanın da incelenmesini gerekli kılar. Kültürelci yaklaşımlarda zaman konusu bilhassa tarihselcilik ve eleştirisi bağlamında ele alınmaktadır. Tarihselciliği eleştiren ve buna alternatif teşkil eden yaklaşımlar da zaman tasavvuru ve bunun seçilen yönteme etkisi bakımından tarihselciliğin bazı ön kabullerini paylaşmaktadır. Bu alternatifler modernist sosyal bilimlerin (...) zaman algısına yönelik esaslı bir sorgulamadan uzaktır. Postmodernist sosyal bilimlerdeki mekân vurgusu ise ötekini ortak bir insanlık zamanının dışında konumlandırmaya dönük modernist varsayımın izlerini taşımaktadır. Bu çalışma zaman tasavvurunun sosyal bilimsel yönteme yansımalarına ve kültürel taksonominin zamanla ilişkisine dair eleştirel/anlayıcı bir perspektif sunmak ve yöntembilim tartışmalarında eksik kalan bu boyuta katkı sağlamak amacındadır. (shrink)

Summary In the attempt to understand science, definition is not much of a help. Due to the ever growing complexity of science, no unique and universally valid set of defining criteria is available. Hence, certain distinctions are resorted to: science is both a body of tested knowledge and a method of inquiry. The latter, in turn, consists of two phases: discovery and confirmation. The writer argues that it is mainly in respect of its method that science can best be characterized (...) and distinguished from other types of inquiry. (shrink)

How do people learn multisensory, or amodal, representations, and what consequences do these representations have for perceptual performance? We address this question by performing a rational analysis of the problem of learning multisensory representations. This analysis makes use of a Bayesian nonparametric model that acquires latent multisensory features that optimally explain the unisensory features arising in individual sensory modalities. The model qualitatively accounts for several important aspects of multisensory perception: (a) it integrates information from multiple sensory sources in such a (...) way that it leads to superior performances in, for example, categorization tasks; (b) its performances suggest that multisensory training leads to better learning than unisensory training, even when testing is conducted in unisensory conditions; (c) its multisensory representations are modality invariant; and (d) it predicts ‘‘missing” sensory representations in modalities when the input to those modalities is absent. Our rational analysis indicates that all of these aspects emerge as part of the optimal solution to the problem of learning to represent complex multisensory environments. (shrink)

Blaise Pascal (1623-1662), 39 yıllık kısa olarak nitelendirebileceğimiz yaşamında çoğu insanın iki yaşamda başarmayı umabileceğinden fazlasını başardı. Yaşadığı mistik bir deneyimden sonra, psikoloji ve din üzerine düşüncelerini topladı, ancak bu düşüncelerini bir kitap haline getiremeden öldü. Onun Düşünceler adlı eseri yalnızca Hristiyan dinine yeni bakış açıları getirmekle kalmadı, aynı zamanda Fransız edebiyatının en iyileri arasında değerlendirildi. Düşünceler’in ana stratejilerinden biri, bir yanda Montaigne, diğer yanda Epiktetos’un kişiselleştirdiği çelişkili şüphecilik ve stoacılık felsefelerini kullanarak, inanmayan kişiyi Tanrı’ya, imana götürecek bir çaresizlik ve (...) kafa karışıklığına sürüklemekti. Dolayısıyla Düşünceler’in bir kısmı şüpheci bir niteliği kendinde bulundururken, bir kısmı da dogmacı stoacılığın ruhuna sahiptir. Aslında Pascal her iki ucu da bağdaştırmaya çalışır. Bunu aklı küçümseyip akılcı felsefeyi kınarken, inancı yüceltip ve kalbin, aklın bilmediği sebeplere sahip olduğunu belirterek yapar. O, eserlerinde insanı ve insanın dünyadaki durumunu, entelektüel tarihteki yerini ve kültür ve eğitim anlayışlarını, insanın Tanrı ile ilişkisi ışığında insan doğasına ilişkin görüşünün daha da geliştirilmesini ve ünlü bahis teorisi ve kalbe dair içgörülerini açıklamaya çalışır. Dünyadaki varlığını düşünmesi ve ona karşı doğru bir tavra sahip olması her kişinin yaşamının merkezinde bulunan bir durumdur. Makalemizde Pascal'ın insanın inanması ve acizliğinin nasıl paradoksal bir nitelikte olduğunu, insanın özgürlüğünü nasıl elinden alıp değersizleştildiğini sunmaya çalışacağız. (shrink)

Anachronism, which is defined as the conscious or unconscious neglect or falsification of the chronological relationship between any event, phenomenon, person, object, etc., is used in many fields, especially in literature, history and art. Although different classifications are made, anachronism can be considered in three parts as factual, linguistic and attitudinal. Although it has positive results according to its usage and purpose, anachronism, which has a negative perception in general, is also in question in the understanding and interpretation of the (...) verses. However, in this action, lack of sufficient knowledge about the concept of anachronism and the subject under investigation or subjective approaches lead to erroneous anachronistic evaluations. One of the areas where these evaluations are frequently seen is scientific interpretation. In this study, the definition of anachronism, its historical process, types and usage patterns are explained and evaluated with examples of factual, linguistic and attitudinal anachronisms seen in the understanding of scientific tafsir. (shrink)

Tüm dünyayı etkisi altına alan koronavirüs pandemisinin siyasi tutumlarla ilişkisini öğrenmek ve siyasetin kriz durumlarında halkın tutum ve davranışlarını yönlendirip yönlendirmediğini öğrenmek amacıyla 767 kişiyle çevrimiçi anket yapılmıştır. Yapılan nicel araştırma sonucunda, alınan önleyici tedbirlere uymanın, bu tedbirlerin yerinde oluşuna/haklılığına olan tutumun, aşı olma niyetinin ve aşının koruyuculuğuna olan inancın siyasi görüşlere göre farklılaştığı bulunmuştur. Ayrıca katılımcıların yapılan Covid-19 açıklamaları bakımından siyasi partilerine, parti temsilcilerinden daha çok güvendikleri, alınan önlem ve tedbirleri kısmen yerinde/haklı buldukları ve çok büyük çoğunluğun bu önlemlere (...) uyduğu görülmüştür. Araştırma sonucunda virüsün kökenine yönelik inançlar bakımından virüsün gerçek olduğuna inanıldığı, ortaya çıkış nedeni bakımından ise ülkelerin ekonomilerini kötüleştirmek ve dünya nüfusunu azaltmak için ortaya çıktığına inanıldığı görülmüştür. Araştırmadan çıkan bir başka sonuç ise katılımcıların televizyon, dergi ve gazetelerin ideolojik nedenlerle ve siyasi yanlılıklarına bağlı olarak virüs haberlerini halka farklı yansıttığını düşündükleridir. Sosyal medyadaki haberlerin ise yanıltıcı, yanlış olduğu görüşündelerdir. Bu çalışma sonucunda salgın hastalık, afet, savaş, ekonomik krizler gibi olağanüstü durumlarda siyasetin, siyasi görüşlerin dikkate alınmasının hem krizin üstesinden gelmede hem de toplumun tüm üyelerini kapsamada önemli bir rol oynayacağı vurgulanmaktadır. (shrink)

The term `mobbing' is defined as antagonistic behaviors with unethical communication directed systematically at one individual by one or more individuals in the workplace. This cross-sectional and descriptive study was conducted for the purpose of determining the mobbing behaviors encountered by nursing school teaching staff in Turkey, its effect on them, and their responses to them. A large percentage (91%) of the nursing school employees who participated in this study reported that they had encountered mobbing behaviors in the institution where (...) they work and 17% that they had been directly exposed to mobbing in the workplace. The academic staff who had been exposed to mobbing behaviors experienced various physiological, emotional and social reactions. They frequently `worked harder and [were] more organized' and `worked very carefully to avoid criticism' to escape from mobbing. In addition, 9% of the participants stated that they `thought about suicide occasionally'. (shrink)

Ayetler, ele aldıkları konular itibariyle geniş bir konu yelpazesine sahiptir. Bu konuları ise bazen doğrudan ve yoruma gerek bırakmayacak şekilde bazen de bu netlikte olmadan ortaya koyarlar. Bu durum, ayetle muhatap olan kişinin metni doğru anlamasında belli bir yöntem ve birikime sahip olmasını gerekli kılar. Bu ise muhatabın metni anlama ve yorumlamasında, sahip olduğu bakış açısının etkisini baskın hale getirir. Bu bağlamda ahkâm ayetlerine bakıldığında onların sınırlı ve bazı alanları düzenleyici oldukları görülür. Ayrıca içerdikleri ahkâma dair de çoğu kez farklı (...) yorumlanabilecek bir üslûba sahiptirler. Bu durum, onları anlamaya çalışan fukaha için bir taraftan geniş bir yorum sahası açarken diğer taraftan yapılan yorumda hesabı verilebilirlik unsurunu öne çıkartır. Bu zeminde ahkâma dair ayetler, fakihler tarafından çeşitli yorumlara tabi tutulmuştur. Ayetlerden hüküm çıkarmaya çalışan bu ilim adamları, çeşitli etkenler altında bu ameliyeyi gerçekleştirmişlerdir. Bu etkenlerden bir tanesi de takip edilen amelî mezheptir. Bu makale, ahkâm tefsirlerinin ilklerine sahip olan, bununla birlikte farklı fıkhî mezheplere tabi bulunan üç fakih-müfessir üzerinden meselenin bu veçhesine eğilmektedir. Bu sayede mevcut etkinin varlığı, ne boyutta olduğu gibi hususlarda bir fikir elde edilebilecektir. (shrink)