Even though the COVID-19 pandemic has represented an intense period of stress and anxiety for individuals, it has also been an opportunity for firms to engage in cause-related marketing initiatives as a means of providing support and helping them cope with this global pandemic. This study analyzes the influence of cause–brand fit and cause–brand alliance on customer-based legitimacy and reputation. This study also examines the mediating and moderating roles of trust and betrayal, respectively. Data were collected from 455 participants during (...) the first wave of the pandemic, especially during the first lockdown. The results contribute to unveiling the economic and societal outcomes of cause-related marketing. The findings also enrich the antecedents of the legitimacy and reputation conferred by customers. (shrink)

In this paper we investigate three approaches to iterated contraction, namely: the Moderate (or Priority) contraction, the Natural (or Conservative) contraction, and the Lexicographic contraction. We characterise these three contraction functions using certain, arguably plausible, properties of an iterated contraction function. While we provide the characterisation of the first two contraction operations using rationality postulates of the standard variety for iterated contraction, we found doing the same for the Lexicographic contraction more challenging. We provide its characterisation using a variation of (...) Epistemic ranking function instead. (shrink)

In this paper, we propose some transfor mations based on the centroid points between single valued neutrosophic numbers. We introduce these trans formations according to truth, indeterminacy and falsity value of single valued neutrosophic numbers. We propose a new similarity measure based on falsity value between single valued neutrosophic sets. Then we prove some properties on new similarity measure based on falsity value between falsity value between single valued neutrosophic sets. Furthermore, we propose similarity measure based on falsity value between (...) single valued neutrosophic sets based on the centroid points of transformed single valued neutrosophic numbers. We also apply the proposed similarity measure between single valued neutrosophic sets to deal with pattern recognition problems. (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)

The translation process from Arabic to Hebrew, which started in the XIth century and accelerated in the first quarter of the XIIth century, continued until the end of the XVIth century. In this period, the philosophical and theological works of prominent Muslim philosophers such as Fārābī, Avicenna, Ghazālī, and Averroes were translated directly or through intermediary languages into Hebrew. In this translation process, Jewish scholars and translators who knew Arabic, on the one hand, translated the works they chose from different (...) fields into Hebrew; on the other hand, they played a facilitating role in meeting the Jewish scholars with the heritage of Islamic thought with the Hebrew works they wrote using Arabic works. Because of the limited number of works translated into Hebrew, the prevalence and influence of Avicenna's philosophical views among Jewish scholars are more limited than that of the Latin translation process, yet his impact on Jewish scholars on different philosophical issues is undisputed. It would not be correct to limit Avicenna's influence and prevalence among Jewish scholars to only the translation of his works into Hebrew, mentioning his name directly in the works of Jewish thinkers and quoting directly from his related works. Considering the similarity of views, concepts, and styles between Jewish thinkers and Avicenna on philosophical and theological issues, it can be argued that a movement called Jewish Avicennaism emerged. However, this movement is not as strong and widespread as Latin Avicennaism. Avicenna's influence among Jewish thinkers was in the form of criticism and rejection as well as adopting the philosopher's views to their philosophical system, similar to those of the Latin thinkers. In this study, I will discuss Avicenna’s role in and contribution to the development of Jewish philosophical and theological thought between the XII-XIVth centuries, a topic that has not been sufficiently addressed in Turkish. After giving general information about the translation process of Avicenna's works into Hebrew, I will try to find the answer to why all or at least essential works of Avicenna were not translated into Hebrew. Then, I will try to determine the impact of Avicenna's intellectual legacy on Jewish thinkers by dividing them into three different periods through concrete examples. The study revealed that although Jewish scholars defend similar teachings to Avicenna's views, they do not mention Avicenna's name and works in their works due to different reasons and concerns, making it difficult to determine the source of their opinions. In addition, the wrong attribution of some Avicenna’s philosophical teachings to Aristotle, negatively affected the recognition and spread of the philosopher's views. Based on these, it is not correct to conclude that his philosophical views were not known, adopted or influenced by Jewish thinkers. On the contrary, when the course of Avicenna's thoughts among Jewish thinkers is examined, it can be said that there are two types of Avicenna understanding in general. The first of these is those who read Avicenna’s works and adopt his philosophical views and make direct references to his work. Quoting Avicenna's views directly in their works revealed that the views among Jewish thinkers, whose belonging is unknown, belong to Avicenna. Secondly, they are Jewish thinkers with eclecticist approaches, who quote and use some of Avicenna's views on issues that they see as compatible and consistent with their philosophical views. They used the arguments and doctrines of Avicenna, whose views they partially knew, as an alternative or starting point against the opinions of the scholars they wanted to criticize or reject. (shrink)

Mehmet Karabela draws upon Carl Schmitt’s analysis more explicitly to interrogate and understand how Islamic and Western scholars have conceptualized an “apolitical” Islam that could then be politicized. He applies Schmitt’s friend/enemy distinction as characteristic of the political to the study of Islam and shows how Islam has always been political and religious at the same time in this context. Liberalism posits a separate realm of religion and politics that it charges Islam and other political religions wrongly mix, but (...) there is no intrinsic separation of politics from religion in a post-secular context, and we have many lessons to learn of and from Islam. Rather than the modern nation-state, which is the locus for Schmitt, the polity of Islam is more situated on the Muslim community, which is less determinate and defined. Every community, particularly every religious community, is potentially political in the Schmittian context. (shrink)

The question of whether Islamic philosophy can be considered as an authentic form of philosophy has been a subject of prolonged discourse. Various perspectives have emerged, presenting three distinct approaches to this matter. The first approach, primarily advocated by orientalists, contends that Islamic philosophy lacks authenticity. Contrarily, the second viewpoint asserts that while Islamic philosophy exhibits eclecticism, it represents a form of creative eclecticism. Finally, the third perspective posits that Islamic philosophy is unequivocally authentic, affirming its rightful place within the (...) realm of philosophical discourse. Regrettably, Islamic philosophy, despite its profound significance during the Middle Ages, has not received the recognition it truly deserves within the pages of philosophical history books. Authors have often allocated only brief sections to this rich philosophical tradition, overlooking its depth and influence. It is frequently emphasized that Islamic philosophy serves as a continuation of Greek philosophy, acting as a vital bridge that connects the realms of Ancient Greek philosophy and medieval Western philosophy. Orientalists regarded Muslim philosophers as mere interpreters of Ancient Greek philosophers, ignoring their philosophical authenticity. Recent studies have revealed that this prejudiced approach of the orientalists is fallacious. Medieval Islamic philosophy, which reached its golden age during the 9th-13th centuries, began to be rediscovered. Islamic philosophy introduced completely novel themes with Sufism and theology, and, developed fresh and innovative perspectives by integrating Greek philosophy. In particular, unique insights and movements have been put forward on subjects such as Ghazalism, Illuminationism, Eastern philosophy, occasionalism, methodical skepticism, the theory of creation ex nihilo, prophecy, the relationship between philosophy and religion, and critical analysis of the ideas put forth by ancient philosophers. While the Western world underwent a “dark age” during The Middle Ages; the Islamic world experienced a remarkable and intellectually vibrant “philosophical” movement. The movement, which can be called the “Miracle of the Muslims”, holds significant prominence within universal culture, in terms of both being an inseparable part of Islamic civilization and a crucial milestone in the development of Western philosophy. (shrink)

Johannes Steuchius’ disputatio uses Arabic logic to present an historical account of the development of philosophical thought in Arabia before and after the emergence of Islam. Steuchius first proposes that philosophy drew its origins from the East. His evidence for this claim is that many of the Greek philosophers, considered the forefathers of European philosophy, began cultivating their philosophical thinking as a result of exposure to ancient Eastern philosophy. After the introduction of Greek philosophy, it is agreed that dialectic was (...) among the first of the arts the Arabs practiced. (shrink)

BackgroundIn terms of ethical decision making, every clinical case, when seen as an ethical problem, may be analyzed by means of four topics: medical indications, patient preferences, quality of life, contextual features. The aim of this study was to compare the performance of 4th year dental students on Ethical Decision Making before and after a course on ethics.MethodsFourth year dental students from academic year 2013–2014 participated in the study. A 3-h lecture, which was about four topics approach to clinical ethical (...) case analysis, was given to the students. The lecture was based on case scenarios related with dental ethics. After the completion of lectures,a case scenario was presented to the students to assess their ethical decision making abilities. At the end of the exam, four topics and ethical judgment were evaluated. Their performances on this examination were evaluated before and after lectures. Statistical evaluation was performed with the significance level set at p 0.05). The mean total score of the students after the course was significantly higher than before course.ConclusionMore lectures should be implemented to the curriculum to increase the student awareness of ethical issues and to reach the ultimate goals of dental education. (shrink)

Nazariyat, Journal for the History of Islamic Philosophy and Sciences, issued twice a year in English and Turkish (Nazariyat İslam Felsefe ve Bilim Tarihi Araştırmaları Dergisi), is a refereed international journal. It publishes original studies, critical editions of classical texts and book reviews on Islamic philosophy, kalām, theoretical aspects of Sufism and the history of sciences. The goal of Nazariyat is to contribute to the discovery, examination and reinterpretation of the theoretical traditions in the history of Islamic thought, by giving (...) special attention to the post-classical period of it. **ISSN: 2148-8088 E-ISBN: 2547-9415**. (shrink)

This paper argues that Kant’s distinction between “civil union” and “ethical community” can be of great value in dealing with a problem that causes considerable trouble in contemporary political and social philosophy, namely the question of the normative significance and role of religion in political and social life. The first part dwells upon the third part of Kant`s Religion within the Boundaries of Mere Reason with the intention of exposing the general features of ethical community. It highlights the fact that (...) Kant considers publicity, and indeed public authority, to be constitutive of the ethical community. The second part discusses his argument that we have a unique ethical duty to enter into an ethical community. This discussion clarifies the constitutive purpose of ethical community and sets forth why Kant thought that the ethical community should have a religious form. The third part presents an account of the constitutive purpose of the state in light of the Doctrine of Right. Throughout these steps, as is concluded, the essentials of a model for the relations between law, ethics, and religion emerge, which shows the way in which both religious and secularist worries can be met on a principled basis. (shrink)

Cynicism and turnover intentions are highlighted as being detrimental to organisations’ sustainability. Drawing on the social exchange theory, this paper aims to examine the effect of organisational cynicism on turnover intention and the mediating role of organisational support on this relationship. A survey was conducted with 289 employees and managers. Data were gathered from 54 technology firms from Istanbul, Turkey, and analysed through structural equation modelling using AMOS. The findings suggest that the cognitive and affective dimensions of cynicism are significant (...) predictors of turnover intention, and further that organisational support mediates the relationship between the cognitive and affective dimensions of cynicism and turnover intention. This research is novel in that it deepens our understanding of how detrimental workplace perceptions might affect employees’ intentions to leave their organisations and to what extent organisational support mediates this relationship in technology firms in Istanbul, Turkey. To our knowledge, no study has investigated these three variables together, as in the proposed model. (shrink)

The supreme counsel of the religion of Islam insistently emphasizes and promotes social solidarity and solidarity at every stage of life. Among the encouraged advices; the Qur'an and the hadith how meticulously focused on orphans and promised conditions and provisions for a virtuous life. The aim of the protection of orphans, shelter, representation, surety, evaluation of his property for bestowal, approaching with compassion and mercy. The prophet of Islam, who was born as orphan, Muhammad (pbuh.), by addressing the conscience of (...) humanity in order to protect the rights and law of orphan, brought preventive, encouraging orders and prohibitions. When it comes to dealing with orphans and protecting their rights and laws, it is not a correct approach to understand only in the form of protecting and meeting their material needs. On the contrary, it has been emphasized to meet his spiritual and psychological needs, not to insult his personality, and to contribute to his growing up as a beneficial individual for the society. This issue is stated as follows in the verse: “So don't crush the orphan” (Duhâ, 93/9). This order and the person of the Messenger of Allah also, draw the attention of mankind to respect for the material and spiritual rights of the orphan. The main target of the related things is not to leave the orphans alone, but to protect them, to provide an atmosphere of love. Otherwise, orphans deprived of the environment of love may pose problems for themselves and society while struggling with some psychological problems. The main purpose of our study is to draw attention to the compliance of the orphans' rights-law in the axis of the Qur'an and hadith according to the rapidly developing and changing life conditions in our age. (shrink)

The notion of dharma is one of the most important concepts of Hinduism. This paper deals with the semantics diversity of the term of dharma, which is a Sanskrit word derived from the root of dhṛ that means to support, hold, maintain. In addition, the concept of purushārtha, consisting of the words purusha and artha, is examined by focusing on the different usages of that term. It is criticized why purusarthas are defined as trivarga or çaturvarga and the historical and (...) philosophical significance of the purusarthas is discussed. Besides, the connection of purushārthas with varna and ashramas has been investigated as well as it is mentioned which purushārtha orders should be observed by caste members and which purushārtha should be considered by individuals in the ashrama system.Purushārtha is a key concept in Hinduism and refers to the three/ four proper goals or aims of a human life. The word purushārtha literally means purpose of human being or object of human pursuit. All four purushārthas are important, but in cases of conflict, dharma is considered more important than artha or kama in Hindu philosophy. Moksha is considered the ultimate ideal of human life. It is also criticized that purushārthas are defined as trivarga or çaturvarga; its historical and philosophical significance was discussed. In addition, the connection of purushārthas with varna (brahman, kshatriya, vaisya, sudra) and ashramas (brahmacharya, grihastha, vanaprastha, sanyasa) has been investigated. In the caste system, the knowledge of which purushārtha element that caste members should observe has been mentioned. It was emphasized which purushārtha should highlight in the stages. (shrink)

In Islamic thought, the accumulation regarding Tafsir appears in various ways. One of them is the type of work called Anmudhaj that contains chapters about Tafsīr. In the An-mudhaj type of works, the determination of the sciences to investigate may occur according to different criteria. These criteria may occur as a classification of science and they also can be limited to a few sciences. In this article, we will examine the Tafsīr chapter from the work of Sipāhīzādah who took charge (...) as a teacher and judge in the Ottoman Empire. That part cons-titutes the first chapter of the work called Anmūdhaju’l-Funūn which he symbolically limited the investigated sciences to seven. The other investigated sciences in the work are Ḥadīth, Kalām, the methodology of Islamic Law, Fiqh, Bayân, and Medical Science. In the Tafsīr chap-ter of the work of Sipāhīzādah called Anmūdhaju’l-Funūn, seven different issues are investi-gated in total. Those questions are “Does Bismillah count as a vow?” and “What is the order of the creation of the earth and the heavens in the light of the verse al-Baqarah 2/29?” and “Do the names of the numbers imply limitation (hasr)?” and “What is the reason behind the borrowing of Israelites the jewels of the Egyptians in the light of the verse al-Baqarah 2/50?” and “The entry order to the city was given to Israelites in the verses al-Baqara 2/58-59, was this order given to them before or after their deviation?” and “Where is the prostrated door which is mentioned in the verse?” and “How can we assess Fakhr al-Dīn al-Rāzī’s questions and answers regarding the narrative differences between the verses al-Baqarah (2/58-59) and al-A‘râf (7/161-162)?” Sipāhīzādah examined the issues of Tafsīr through a historical which makes him the participant of the debate and allows him to the continue the present discourse through a critical reading. This makes the subject of work quite important. Because thanks to the work, it will be possible to catch some clues about the progress of the accumu-lation regarding Tafsīr in the era the author lived.Summary: In Islamic thought, the accumulation regarding Tafsīr appears in various ways. One of them is the type of work called Anmudhaj that contains chapters about Tafsīr. In Anmudhaj type of works, the determination of the sciences to investigate may occur according to diffe-rent criteria. These criteria may occur as a classification of science and they also can be limi-ted to a few sciences. In this article, we will examine the Tafsīr chapter from the work of Sipāhīzādah who took charge as a teacher and judge in the Ottoman Empire. That part cons-titutes the first chapter of the work called Anmūdhaju’l-Funūn which he symbolically limited the investigated sciences to seven. The other investigated sciences in the work are Ḥadīth, Kalām, the methodology of Islamic Law, Fiqh, Bayân, and Medical Science.The work of Sipāhīzādah, Anmūdhaju’l-Funūn consists of seven chapters and also seven is-sues are investigated in the Tafsīr part of the work. The first investigated issue in the Tafsīr part is the issue of Basmalah and in our opinion, it would not be surprising to accept that in one dimension it is a conscious choice aimed at the beginning of the work. His general attitude is presenting the issues firstly. He constituted all of the issues through the trio of al-Zamakhs-harī, al-Rāzī, and al-Bayḍāwī either one or two of them. Another remarkable point in the de-velopment of the issues is Sipāhīzādah begins with Basmalah according to the Mushaf com-position and proceeds to al-Baqarah verse 59 in a particular order. According to this, the aut-hor takes the problems he detected in the relevant parts as a subject.The issues that are investigated in the Tafsīr chapter can be listed as follows:1. Can Bismillah be used as a vow? According to Sipāhīzādah, al-Bayḍāwī, al-Jurjānī and Mollā Khusraw claim that there is a difference between vowing in the name of God and starting something with Bismillah and this difference should be rejected through the work of al-Mergīnānī that is called Hidâye and Ibn al-Humām’s Sharh. Thus, according to him one of the differences between Billah and Bismillah is not that they count as a vow.2. What is the order of the creation of the earth and the heavens in the light of the verse al-Baqarah 2/29? Sipāhīzādah mentions that the creation and the arrangement of the earth did not happen at the same time.3. Do the names of the numbers imply limitation (hasr)? Regarding this issue, Sipāhīzādah took the verse that says “…and made them seven heavens” as the focal point and claimed that the mentioned number in this verse indicated limitation and gave examples from verses, hadith, linguists and scholars of the methodology.4. What is the reason behind the borrowing of Israelites the jewels of the Egyptians in the light of the verse al-Baqarah 2/50? Sipāhīzādah criticized the two arguments of Fakhr al-Dīn al-Rāzī. Sipāhīzādah criticized the assessments that Ancient Egyptians pursued those properties which they lent before and Israelites kept those jewels and he rejected them.5. The entry order to the city was given to Israelites in the verses al-Baqara 2/58-59, was this order given to them before or after their deviation? He criticized the argu-ments of al-Zamakhsharī and al-Bayḍāwī which they have given to prove that this order was given to them after their deviation. He offered arguments and emphasi-zed that the entry order to the city was given before their deviation.6. Where is the prostrated door which is mentioned in the verse al-Baqara 2/58? It is controversial if it is Jerusalem or the door of the Mosque in which they were perfor-ming the prayer. al-Zamakhsharī and al-Bayḍāwī claim that it is Jerusalem. Was this order given before or after the death of the prophet Moses? Sipāhīzādah thinks that it has to be the door of Jerusalem.7. How can we assess Fakhr al-Dīn al-Rāzī’s questions and answers regarding the nar-rative differences between the verses al-Baqarah (2/58-59) and al-A‘râf (7/161-162)? Sipāhīzādah criticized the responses which are given by al-Rāzī and gives contrary responses.It is obvious that the author is Hanafi in the matters of Islamic Law. Besides this, we can say that Sipāhīzādah did not examine the issues of Tafsīr through a sense of belonging, he emp-hasized the opinions of people which he found compatible with his beliefs. Hence, He someti-mes comes to an agreement with al-Bayḍāwī who is a Shaffi in the matters of Islamic Law and from time to time he affirms al-Zamakhsharī who is a Mutazilite in the matters of faith. Sipāhīzādah examined the issues of Tafsīr through a historical depth and this both makes him a participant of the debate and allows the continuation of the present discourse through a critical reading. Thus, an attitude of critical consistency is prominent in his works. In our opi-nion, this attitude of critical consistency is an action of consolidation for the maintenance of the power of the relevant text-centered linguistic system. In this regard, we can say that Tafsīr remained its liveliness in the geography in which the author lived. So, the founders of the system which we can list as al-Zamakhsharī, Fakhr al-Dīn al-Rāzī, and al-Bayḍāwī and the ones who caused it to continue which we can list as Sayyid Sharif al-Jurjānī, Mollā Khusraw, and Ibn Kamāl Pasha have been read critically by the author. This makes the subject of work quite important. Because thanks to the work, it will be possible to catch some clues about the progress of the accumulation regarding Tafsir in the era the author lived. Even though it was negative in the issues that are investigated by the author, the fact that the Fakhr al-Dīn al-Rāzī is a prominent figure is an indicator of the maintenance of the dominance of Rāzī. It would be more appropriate to link this with his effectiveness rather than the Kalāmī power of his Tafsir. For Rāzī is not taken as the focal point by Sipāhīzādah only in issues of Kalām. Besides that, he renders Rāzī as a participant of the subject in linguistic issues too such as whether if the name of the numbers implies limitation or not and the usage of varied phrases in verses. (shrink)

In this paper differences between Darwin’s and Wallace’s approaches to biology will be evaluated. Based on these differences it will be argued that Wallace cannot be considered as a hero of science overshadowed by Darwin.

The issue of context arises in assorted areas of Artificial Intelligence. Although its importance is realized by various researchers, there is not much work towards a useful formalization. In this paper, we will present a preliminary model (based on Situation Theory) and give examples to show the use of context in various fields, and the advantages gained by the acceptance of our proposal.

Hristiyan teolog William Lane Crag'a ait din ve bilim arasındaki ilişkiyi ele lan bir çeviri...

Prof. Dr. Mustafa Demirci's monograph "Black Rage: The Rebellion of Negro Slaves in the Medieval Islamic World (869-883)" on the 'Zanj rebellion' that took place between 869-883 A.D., during the Abbasid period, and was led by the Ali b. Muhammad, is one of the most important studies both in terms of its subject matter and the author's approach and perspective on the subject. The study, which was prepared with a rich academic literature using basic sources and modern research on the (...) subject, deals with issues such as the geography of the event, the causes and spread of the rebellion, the wars and warfare techniques to suppress the rebellion, the short and long-term effects of the damage left behind by the rebellion from an academic perspective in chronological order. The Zanj revolt started in the marshes of Basra in 869 as a result of Ali b. Muhammad (d. 883), who was originally white and claimed to be a descendant of Ali, organizing black slaves working under difficult conditions in the large farms in and around Basra, and the rebellion grew and spread in a short time. Muwaffak Billāh (843-891), the brother of the Abbasid Caliph Mu’temid Alallâh (843-892), who was assigned to suppress the revolt, was victorious against the rebels after tough struggles, and the revolt ended with the killing of the leader of the rebellion, Ali b. Muhammad, in 883. (shrink)

This chapter analyzes traditional archetypes of divan literature—‘āşık (lover), ma‘şūk (beloved), and rakīb (opponent)—to show the presence of a dialectical discourse in classical Ottoman divan love poems. In both style and content divan poems display a comprehensive understanding of the postclassical Islamic philosophical conception of dialectic and argumentation theory, known as ādāb al-baḥth wa al-munāẓara. The focus on Ottoman love poetry and argumentation theory in this paper aims to demonstrate how the love poetry that developed in Ottoman culture is more (...) dialectical in form and content than Ottoman literary studies have recognized. (shrink)

The primary aim of this study is to clarify the authorship trends, collaboration patterns, and impact factors in business ethics literature by looking at articles published between 1960 and 2015 in four leading business ethics journals: Business and Society, Business Ethics: A European Review, Business Ethics Quarterly, and the Journal of Business Ethics. This study showed the growth type of business ethics literature, authorship trends, collaboration patterns, authors' productivity evolved by subperiods and journals, and authors' dominance factor by subperiods and (...) journals. After providing an evaluation of the results of the study, the authors discuss the study's limitations and suggestions for future research. (shrink)

The population growth rate, which started to increase in the world at the beginning of the 20th century, continued to increase rapidly after the 1950s with the developments in the field of health and the decrease in death rates. The biological, psychological and social changes that the aging individual undergoes over time bring along various problems in old age. Both the meaning of old age and the efforts to cope with the problems encountered in old age cause religion to have (...) an important position in old age. In this study, which was designed as a compilation of qualitative research patterns, it was aimed to determine the subject trends and methodological contents of studies on religion and aging abroad in order to inspire studies on aging in our country. The data of 203 studies published in the last 10 years in the journal determined by the criterion sampling technique were obtained by document review. The data obtained were classified under various headings by bibliometric analysis and content analysis. As a result, in the analyzes conducted to determine the subject distribution of the articles published in the Journal of Religion, Spirituality and Aging in the last 10 years, it was determined that the most of the studies (12.8%) were directly on spirituality and the most cited subject was spirituality. Methodologically, 35.5% of the studies were qualitative, 23.6% were quantitative, 4% were mixed methods, and 35.5% were theoretical studies. (shrink)

This essay examines two dominant traditions in legal philosophy, the natural law theory and legal positivism, in terms of how they account for the normativity of law. I argue that, although these two traditions generally take the question of the normativity of law seriously and try to account for it, they are not successful in doing so. This failure in the prevailing literature on the philosophy of law, I suggest, nevertheless has an implicit reconstructive impact: the insights into the failure (...) of natural law theory and legal positivism imply an alternative philosophical framework that may provide a positive answer to the question of the normativity of law. (shrink)

We provide experimental evidence that subjects blame others based on events they are not responsible for. In our experiment an agent chooses between a lottery and a safe asset; payment from the chosen option goes to a principal who then decides how much to allocate between the agent and a third party. We observe widespread blame: regardless of their choice, agents are blamed by principals for the outcome of the lottery, an event they are not responsible for. We provide an (...) explanation of this apparently irrational behavior with a delegated-expertise principal-agent model, the subjects’ salient perturbation of the environment. (shrink)

Michael Wendeler’s disputation on the Turkish republic is a discussion of Ottoman history, political philosophy, and the concept of monarchy and tyranny. Half of his disputation concerns the identification of the Turks with the little horn which arises on the head of the fourth beast in the prophet’s vision described in the Book of Daniel 7:1–28. Giving copious historical references, Wendeler explains that this little horn cannot be referring to Christ as the Jews believe, nor to the Seleucid monarch Antiochos (...) Epiphanes as the Calvinists believe. Nor can it be identifed with the Antichrist as the Catholics believe. Wendeler puts forth a detailed argument that the little horn on the fourth beast in the prophecy of Daniel can only be identified with the Turkish monarch (Ottoman Sultan). In conclusion, Wendeler draws a parallel between the monstrous ‘little horn’—the tyrannical Turkish monarchy—and the tyranny of the Catholic Church, exemplified by the untrustworthy Pope and the satanic writings of the Catholic Machiavelli. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:Modernity as Apocalypse: Sacred Nihilism and the Counterfeits of Logos by Thaddeus J. KozinskiMehmet CiftciModernity as Apocalypse: Sacred Nihilism and the Counterfeits of Logos by Thaddeus J. Kozinski (Brooklyn, NY: Angelico, 2019), 231 pp.Whether the names Adrian Vermeule, Fr. Edmund Waldstein, and Sohrab Ahmari provoke anxiety or glee in readers' minds will depend on where they stand on integralism, the brand of Catholic traditionalism that all three have (...) sought to promote through various websites and publications. Presenting themselves as the authentic interpreters of magisterial teachings on church–state relations, the integralists have challenged the long-standing attempt (especially in North America) to combine the Catholic faith with a commitment to political liberalism, natural rights, religious liberty, and state neutrality toward religion. For the integralists, attempting such a combination succeeds only in distorting the Catholic faith and causes us to forget what the Church taught before the Second Vatican Council, which still obliges the assent of Catholics, they claim, and is desperately needed to stand against the onward march of secularism. [End Page 966]Although Thaddeus Kozinski, former professor at Wyoming Catholic College, may not be one of the more well-known integralists, his latest book presents an interesting iteration of Catholic traditionalism that displays both what is valuable and what is most worrying about contemporary traditionalism. Kozinski's previous book was a closely argued critique of John Rawls and Jacques Maritain using the thought of Alasdair MacIntyre. It built up a cumulative case for the impossibility of resolving the political problem of religious pluralism without moving beyond philosophy by making a decision to reject or accept the political importance of the Catholic Church and its teachings.1 Although the author's preference for some sort of confessional state was already clear in that book, he preferred not to defend it, but rather to argue that it is impossible to be agnostic or neutral toward the ideal of church–state union. Now he goes on the offensive, presenting in the twenty brief chapters of Modernity as Apocalypse his "sundry attempts over the past decade to grapple with the question of modernity" (14). More precisely, he is grappling with the questions of what defines modernity, how we arrived at where we are, and what Christians should do while living in it, particularly in the fields of education and politics.The two chapters that form the first part (entitled "Modernity") use Charles Taylor's A Secular Age to argue that modernity's increasingly pluralistic and secular culture creates "an entirely new incapacity to experience the reality of a particular worldview in a naïve way, that is, without the consciousness of there being other viable options" (37). Yet the problem also reveals a blessing. "Encountering reality through the lens of other perennial traditions can serve to expose that false dichotomy in our minds that leads us to interpret other views as nothing more than full-fledged errors and our own personal lenses as nothing less than the whole truth" (21). Anyone who has read what passes for commentary on websites such as Church Militant or Rorate Caeli will find that statement surprising and refreshing.The second part ("Logos") contains four chapters that lucidly discuss contemporary disagreements in ethics between Kantians and virtue-ethicists, between new natural lawyers and MacIntyreans. Chapter 4 makes an effective and moving argument to read Plato "as a precursor to Faith, and a guide along the way home" (50). There are some brief but suggestive remarks drawing on Benedict XVI's Caritas in Veritate in [End Page 967] chapter 6 to argue that an ethics of gift can enable us to express the moral teachings of the New Testament in terms that are potentially convincing to a broader audience. "Metanoia" is the title of the third part, dedicated to education. Chapters 7–8 and 10 give not very original and yet timely arguments for the importance of the liberal arts, the need for Catholic universities to be institutions that can foster, rather than deform, the practice of philosophy, and the need for pedagogy to be rooted in the transmission of a community's tradition.2However, one cannot help but be startled when... (shrink)

German Lutheran scholar Johann Friedrich Weitenkampf (d.1758) sets out to explain and refute the Turkish concept of fate, dividing his dissertation into two sections: the first outlining the Turkish-Muslim view of fate; and the second seeking to prove the invalidity of the Muslim concept of fate with philosophical argumentation. He begins with some brief notes on the historical origin of the Turks, turning then to the backstory of the Qur’an, which he claims can be divided into six sections or topics, (...) the last of which concerns its teachings on fate. According to Weitenkampf, in mainstream Islamic thought, fate is predetermined and immutable. Weitenkampf categorizes most Turks as Jabrites who believe that God is the source of all evil and that men do not have free will. Therefore, men are compelled to do evil or good through God’s omnipotence. He offers examples of how this belief is manifested in the actions and values of the Turks. According to Weitenkampf, since Turks believe in predestination, they do not flee plague-ridden cities or shun contact with those infected. They do not fear death. If they suffer, they believe fate decreed it. In battle, this makes them brave to the point of foolhardy. Weitenkampf also paraphrases an exhortation from the Qur’an in which Muslims are told not to avoid danger, as God has already determined their fate. . . . Weitenkampf’s dissertatio is a symptom of the struggle between the weakened Lutheran orthodoxy and the rise of Pietism and rationalism in the wake of the Enlightenment in the eighteenth century. Unlike other Lutheran authors, he analyzes Islamic thought through systematic philosophical argumentation, deeply influenced by his logic and metaphysics teacher Knutzen, who tried to combine Wolffan Enlightenment rationalism with pietistic spirituality. (shrink)

In his disputatio, Johann Peter von Ludewig provides a history of rational philosophy among the Arabs and sets out to contextualize the Turks’ attitude to it. Like many Lutheran scholars of the time, Ludewig believed that Islam, as a religion, impeded the development of rational philosophy in the Arab world. However, unlike those philosophers, he examines external influences that may have fed the interest of Arab Muslims in rational philosophy, especially dialectic. Unlike Orthodox Lutherans, such as Pfeiffer and Kromayer, in (...) his conclusion, Ludewig prays that Muslim philosophers cultivate reason to overcome the "deceit of Muhammadanists" toward rational worship. The use of the contentious and seemingly oxymoronic phrase “rational worship” (logikē latreia: λογική λατρεία, from Rom. 12:1), combining “rationality” and “worship” together refects, to a certain extent, the Enlightenment belief that reason could be used to understand the nature of God against any type of irrational religiosity. The idea of worshipping God rationally and equating God with reason shows the intellectual engagement of Protestant scholars with Enlightenment rationalism. (shrink)

ABSTRACT Philosophy of Enlightenment and Political Conservatism This study aims at giving an explanatory understanding of conservativism in regard to the philosophy of politics, and at discussing its place and future within our historical period. This study asserts that conservative philosophy of politics came about as a reaction against continental enlightenment, and became a political stance within French Revolution. This artical mainly considers the formation of conservative theory, and the relation between conservativism and the philosophy of enlightenment. Moreover, reactions to (...) the philosophy of enlightenment arisen by religious, romantic and conservative thinkers have also been mentioned. Within the history of western thought, political conservativism emphasizes a serious tradition of thought, assumed to bear a rich philosophical heredity. Moreover, among modern philosophies of politics, it also stresses a highly comprehensive doctrine, and a philosophy of politics which has completely marked our historical period. Keywords: Conservativism, Philosophy of Enlightenment, Edmund Burke, French Revolution. (shrink)

One of the important aspects of the classical kalām is that the philosophical topics related to physics and cosmology, namely daqīq or laṭīf al-kalām, have an important place in it. The reason for the involvement of the kalām scholars (mutakallimūn) in these kinds of issues is commonly regarded as an effort to defend Islamic beliefs against other religions and thought systems. However, when their studies are examined closely, the complexity of their concepts and theories, as well as the fact that (...) they discussed these matters not only with opposing groups but also among themselves, show that kalām had a much deeper and integrated relationship with science and philosophy in the classical period. Their engagement with philosophical and scientific matters, such body (jism), substance/atom (jawhar), accident (ʿaraḍ), motion, space, time, and causality dates back to the mid-8th century and displays great diversity. Although the mutakallimūn probably were the first ones to deal with physics-related issues in Islamic thought, it cannot be said that they are given the importance they deserve in modern studies pertaining to the history of science and philosophy in Islamic thought. The fact that, in kalām works, physics-related questions were generally discussed along with theological matters has caused the scholarship of mutakallimūn to be regarded as an adjunct of apologetic discipline and has thereby led to a limited description of kalām’s relationship with science and philosophy in the classical period. This set of circumstances hinders a proper understanding of how science and philosophy emerged and evolved in Islamic thought. In the present article, I will attempt to present the place and role of physical topics, namely daqīq or laṭīf al-kalām, in classical kalām, between the 9th and 11th centuries. Firstly, I will show how the classical mutakallimūn divided kalām into two parts, namely ‘major’ (jalīl) matters, which are based on revelation, and ‘subtle’ (daqīq) or ‘obscure’ (laṭīf) matters, which mainly depend on reason. Matters surrounding jalīl al-kalām indicate the theological problems on which the mutakallimūn had a general agreement, such as God’s oneness, revelation, prophethood, and eschatology. Questions discussed under the category of daqīq or laṭīf al-kalām mostly correspond to philosophical and scientific issues concerning epistemology, physics, and cosmology. Secondly, I will examine to what extent the mutakallimūn dealt with physical sciences and what kind of topics were primarily discussed in the field of daqīq or laṭīf al-kalām. The upshot of this will be that the claim that the mutakallimūn were interested in physics and cosmology merely for apologetic purposes is unsound; rather, in the 9th and 10th centuries, many Muslim theologians also concerned themselves with issues such as motion, void, body, and causality as truth seekers. That being the case, the mutakallimūn should be taken into consideration in studies related to the emergence and rise of science and philosophy in Islamic thought. (shrink)

The aim of this study is to analyse the effect of religiosity on psychological well-being via meta-analytical method. In addition, the presence of moderator variables that may cause the influence quantity which was calculated as a result of meta-analytical process, is analysed. For these aims, studies that are suitable for the criterion of choice were identified. Within this context, without applying a criterion for date, the influence quantity of 10 thesis studies were calculated, which analyse the correlation between religiosity and (...) psychological well-being, and which include the number of samples used in meta-analysis and the number of pearson correlation coefficient (r) valu. Regarding the theses included in this study, 3 (30%) of them doctoral theses and 7(70%) of them are master’s theses. The number of people in samples is 5.914, 3.848 (65,06%) of which are from doctoral, and 2.066 (34,94%) of which are from master’s theses. For the analysis of the data, CMA (Comprehensive Meta-Analysis 2.0) statistical package program was used. The publication bias of the researches covered in this study was analysed via “Funnel Plot Graphic”, “Classic fail-safe N”, “Begg and Mazumdar rank correlations” and “Egger’s regression test” statistics methods. As a result of these statistical analyses, no evidence of publication bias has been found. Heterogeneity test was conducted to identify which model is to be used in measuring the influence quantity of the researches included in the study. The Q(sd=9) statistical value for its heterogeneity was measured as 114,90 (p0,05). According to this, it was concluded that the sample groups in the studies covered in the meta-analysis did not have a moderator role in the relationship between religiosity and psychological well-being. In addition, the average influence quantity for scientific publication types in Fisher’s z is respectively.193 for PhD, and.118 for master’s degree. The average influence quantity for these subsample groups was not considered to be statistically significant (QB=0,384; p>0,05), either. In other words, the type of publication does not play a moderator role in the relationship between religiosity and psychological well-being. (shrink)

It is well known that Nash equilibria may not be Pareto-optimal; worse, a unique Nash equilibrium may be Pareto-dominated, as in Prisoners’ Dilemma. By contrast, we prove a previously conjectured result: every finite normal-form game of complete information and common knowledge has at least one Pareto-optimal nonmyopic equilibrium (NME) in pure strategies, which we define and illustrate. The outcome it gives, which depends on where play starts, may or may not coincide with that given by a Nash equilibrium. We use (...) some simple examples to illustrate properties of NMEs—for instance, that NME outcomes are usually, though not always, maximin—and seem likely to foster cooperation in many games. Other approaches for analyzing farsighted strategic behavior in games are compared with the NME analysis. (shrink)

It has long been suspected that attentional processes differ between olfaction and the other senses. Here, we test whether voluntary dishabituation, seen, for example, when we re-attend to the ticking of a clock, can occur in olfaction. Participants were seated in an odorized room, where at various intervals they had to evaluate what they could smell. An experimental group had one nostril open and the other closed, except during the evaluations, so that the closed side was subject to centrally driven (...) habituation, but not peripheral adaptation. A control group had both nostrils closed except during evaluations. Following exposure, the experimental group could not report the room's odor in either the centrally habituated nostril or the nostril that remained open, while the control group could. This effect could result from a number of causes, including olfaction's unique neuroanatomy, functional constraints imposed by detecting volatile chemicals, and as a consequence of limited cortical resources, with implications for the functional value of consciousness. (shrink)

Early modern Protestant scholars closely engaged with Islamic thought in more ways than is usually recognized. Among Protestants, Lutheran scholars distinguished themselves as the most invested in the study of Islam and Muslim culture. Mehmet Karabela brings the neglected voices of post-Reformation theologians, primarily German Lutherans, into focus and reveals their rigorous engagement with Islamic thought. Inspired by a global history approach to religious thought, Islamic Thought Through Protestant Eyes offers new sources to broaden the conventional interpretation of the (...) Reformation beyond a solely European Christian phenomenon. -/- Based on previously unstudied dissertations, disputations, and academic works written in Latin in the seventeenth and eighteenth centuries, Karabela analyzes three themes: Islam as theology and religion; Islamic philosophy and liberal arts; and Muslim sects (Sunni and Shi‘a). This book provides analyses and translations of the Latin texts as well as brief biographies of the authors. -/- These texts offer insight into the Protestant perception of Islamic thought for scholars of religious studies and Islamic studies as well as for general readers. Examining the influence of Islamic thought on the construction of the Protestant identity after the Reformation helps us to understand the role of Islam in the evolution of Christianity. (shrink)

During their educational life, medical students encounter several challenges, the origins and causes of which vary. This paper explores and attempts to scrutinize two of these challenges, before eventually introducing the concept of responsibility. First, this paper describes the general characteristics of medical schools, medical students, and medical education. Second, two different ethical challenges that medical students confront are then delineated: the anxiety of continuously questioning ‘while being trained, do I cause patients to receive suboptimal health care?’ and occasionally feeling (...) obligated, consequently, to breach the ethical boundaries to practice procedures on patients. Finally, the faculty of responsibility and its components are introduced and discussed as a model that can overcome these ethical challenges. (shrink)

This study presents the case of a Metropolitan Municipality in the Aegean Region of Turkey, which undertook a series of initiatives to conduct projects on environmental protection and sustainability. This case study was conducted as two separate studies as a part of Horizon 2020-funded ECHOES project under Work Package 6, aiming to gain insight into the collective magnitudes of energy-related choices and behavior. The starting point of the process is marked, in 2015, by the municipality becoming a party to the (...) Covenant of Mayors movement, joining around 8,000 signatories from over 50 countries. In line with European Union’s climate targets and associated energy-related policies, signatories of the Covenant of Mayors aim to decrease carbon emissions by 20% by 2020 and by 40% by 2030. In order to enhance the design and operationalization of policies for achieving these targets, each partner in the Covenant of Mayors is required to develop a Sustainable Energy Action Plan. The SEAP is to be prepared within 2 years of becoming a party to the Covenant of Mayors and involves action plans and projects in order to operationalize the strategies for achieving the associated targets. To this end, this study analyzes the Metropolitan Municipality’s SEAP and its components, which include zero-emission public transportation project, transformation of existing buildings to a more energy-efficient standard and related energy audit studies, a project for decreasing waiting periods in traffic via a Smart Traffic System, a pedestrianization project, and a project for increasing the use of geothermal energy for district heating. This study set out to identify the internal and external factors, as well as bottom-up and top-down mechanisms involved in various phases of the preparation and implementation of the SEAP. The research method was expert interviews, incorporating viewpoints and perceptions of stakeholders from different levels of the municipality. Among the key results are understanding the roles of enthusiasts and frontrunners in such initiative and the importance of top-management and central government support. (shrink)

Begining from the Paleolithic Period cultures, the Danube has hosted a society and a state. The Danube river, which is the source of life for the states living in the Danube basin, has become more strategic with the growth and spread of the states and has become the key to existence in these lands. The Danube, which was used only for drinking water and agricultural irrigation in the Middle Ages, has become the main tool of trade in time. It has (...) been replaced by modern boats, starting with the transportation made by backing up from the shore with horse-drawn carriages over the Danube. The process of sharing dominance in the waterway has been the main target in the management of the Danube. It is possible to evaluate the process of managing the navigation in the Danube in four periods. The first period is the period of bilateral agreements between 1792 and before; the second term, the commission period, which started with the Paris Peace Conference of 1856 and continued between the 1920s and the First World War, which was planned for a short time but whose mandate was extended several times; the third period, efforts to internationalize the Danube from 1920 to the Second World War; the fourth period is the internationalization process of the Danube. However, there is no legal document in which the Danube states, which have agreed for the management of navigation for centuries, have made an agreement on the prevention, control and disposal of ship-borne pollution. (shrink)