Arabic language; grammar; syntax; linguistics.

Bu çalışmada din görevlilerinin mesleki doyumu ile örgütsel adalet algısı arasındaki ilişki incelenmiştir. Çeşitli kurum çalışanları örnekleminde, yapılan çalışmalar örgütsel adalet ile mesleki doyum arasında bir ilişkinin olduğunu göstermektedir. Fakat din görevlileri ile ilgili olarak örgütsel adalet ile mesleki doyum arasındaki bir ilişkiyi konu edinen bir çalışmaya rastlanmamıştır. Yapılan işten memnuniyet duymak anlamına gelen mesleki doyum çalışanın iş verimini artırmaktadır. Bununla ilişkili olarak da çalışanın, kurumu tarafından çalışanlara adil davranıldığına ilişkin algısı mesleki doyumunu etkilemektedir. Bu çalışmada din görevlilerinin örgütsel adalet (...) algısı ve mesleki doyumu arasındaki ilişkiyi belirlemek için, ilişkisel tarama modeli kullanılmıştır. Veriler ise örgütsel adalet ölçeği, mesleki doyum ölçeği ve demografik değişkenlerin de bulunduğu bir form ile Antalya’da görev yapan 380 din görevlisinden elde edilmiştir. Söz konusu iki değişken arasındaki ilişkinin analizinde korelasyon ve yapısal eşitlik modeli kullanılmıştır. Çalışma sonucunda din görevlilerinin örgütsel adalet algısının, mesleki doyum ile orta düzeyde, pozitif yönde ve anlamlı ilişkisinin olduğu tespit edilmiştir. Açıklanan varyans açısından ise örgütsel adalet algısının, mesleki doyuma ilişkin toplam varyansın %17’sini açıkladığı belirlenmiştir. (shrink)

Scientific research and ethics -- Ethical theory and decision making -- Data acquisition and management -- Mentoring and professional relationship -- Collaboration in research -- Authorship -- Publication and peer review -- Misconduct in research -- Intellectual property -- Conflicts of interest and scientific objectivity -- The use of animals in research -- The use of human subjects in research -- The use of vulnerable subjects in research -- Genetics, cloning, and stem cell research -- International research.

The laws are not silent in war, but what should they say? What is the moral function of the law of armed conflict? Should the law protect civilians who do not fight but help those who do? Should the law protect soldiers who perform non-combat functions or who may be safely captured? How certain should a soldier be that an individual is a combatant rather than a civilian before using lethal force? What risks should soldiers take on themselves to avoid (...) harming civilians? When do inaccurate weapons become unlawfully indiscriminate? When does 'collateral damage' to civilians become unlawfully disproportionate? Should civilians lose their legal rights by serving, voluntarily or involuntarily, as human shields? Finally, when should killing civilians constitute a war crime? These are the questions that Law and Morality at War answers, contributing to a cutting-edge international debate. Drawing on the concepts and methods of contemporary moral and legal philosophy, the book develops a normative framework within which the laws of war and international criminal law can be evaluated, criticized, and reformed. While several philosophical works critically examine the moral status of civilians and combatants, this book fills a gap, offering both an account of the laws of war and war crimes, and proposing how the law could be improved from a moral point of view. (shrink)

Through a critical engagement with Jeremy Waldron’s work, as well as the work of other writers, I offer an account of the relative scope of the morality of war, the laws of war, and war crimes. I propose an instrumentalist account of the laws of war, according to which the laws of war should help soldiers conform to the morality of war. The instrumentalist account supports Waldron’s conclusion that the laws of war justifiably prohibit attacks on civilians even if it (...) turns out that some civilians lack a moral right not to be killed. Importantly, the instrumentalist account also offers what Waldron thinks impossible: a non-consequentialist defense of the failure of the laws of war to prohibit the killing of nonthreatening combatants. Finally, I argue that new war crimes can be broader than the morality of war as well as established laws of war and that many of the arguments for defining war crimes more narrowly than either the morality of war or the laws of war are unconvincing. In all of these ways, I hope to carry forward Waldron’s project of exploring the relationship between law and morality in war. (shrink)

Bu çalışmada, bitkibilimde kullanılan bir terim olan liken kelimesine, kök anlamına sadık kalarak Türkçe yeni bir karşılık önerilmektedir. Bu önerinin mantıksal çerçevesi, Antik Yunancadan, Orta Çağ Arapçasına, Orta Çağ Latincesine ve nihayetinde de Türkçeye kadar uzanan bir yelpazede, konuya esas teşkil eden tarihî metinlere ve onların kaydedildiği elyazmalarına dayanmaktadır. Türkçe metinlerde liken terimi yerine yalaç teriminin kullanımı öneri lmektedir. Bu öneri ülkemizdeki dilbilim, onomastik ve bitkibilim uzmanlarının eleştirel dikkatine sunulmaktadır.

In this study, the tahrîj method, which is used in answering contemporary Fiqh issues throughout the history of Fiqh, will be described and some sample fatwas given by the High Board of Religious Affairs based on this method will be analysed. Tahrîj is firstly to define the procedural and legal principles on which the singular views of a madhhab imam is based on, and then to determine the verdict of the issues in which an opinion from that imam is not (...) conveyed, according to the rules reached. Firstly the High Board of Religious Affairs will be introduced briefly highlighting issues such the effort put forward by the Board in the answering current fiqh issues, its contributions to the unity of fatwa and that it is a continuation of the Islamic Meşîhat-ı İslamiyye in the Ottoman Empire. Tahrîj, will be defined and its types, history, and its role in the development of fiqh and in solving current fiqh issues will be explained. Among the issues resolved by the High Board of Religious Affairs by applying the Tahrîj method or by making use of this method; commercial insurance, organ transplantation, gold-based lease certificate and the effect of injection/vaccine on fasting will be analysed. Given these exemplary fatwas, it will be tried to show that the method of Tahrîj is important today as it was in the past, both in terms of maintaining the consistency of fiqh and its contribution to the development of fiqh. (shrink)

Many philosophers have claimed that normative error theorists are committed to the claim ‘Error theory is true, but I have no reason to believe it’, which to some appears paradoxical. Case (2019) has claimed that the normative error theorist cannot avoid this paradox. In this paper, we argue that there is no paradox in the first place, that is once we clear up the ambiguity of the word ‘reason’, both on the error theorist’s side and those that claim that there (...) is a self-defeat problem. Upon clarification, we also raise scepticism to what exactly the nature of self-defeat is meant to be. (shrink)

This article argues that Habermas’s position on the relationship between religion and politics reaffirms his two-track political theory of the secular state and civic duty. His “hard-core” theory of secularism coupled with an ethics of citizenship seeks new ways of including religious citizens in modern pluralistic societies. The analysis of secularism both as a concept and as a guiding principle in Habermas’s work shows that most critics have misinterpreted his specific use of the term. The result of this is that (...) most secularist and accommodationist critics of Habermas’s ethics of citizenship disregard his two-track political theory and its co-originality principle that assumes the equal status of public and private autonomies of citizens. My aim is thus to shift critical attention to the central aspects of Habermas’s work on religion, specifically to the task of translating religious reasons into an all-accessible language. This task of translation faces several difficulties due to some points that are left unclear by Habermas, such as determining the line separating the informal and the formal spheres, and how to avert the risk of majoritarian hijacks of democracy that could altogether undermine the Habermasian framework. (shrink)

Jensen’s inequality is one of the fundamental inequalities which has several applications in almost every field of science. In 2003, Mercer gave a variant of Jensen’s inequality which is known as Jensen–Mercer’s inequality. The purpose of this article is to propose new bounds for Csiszár and related divergences by means of Jensen–Mercer’s inequality. Also, we investigate several new bounds for Zipf–Mandelbrot entropy. The idea of this article may further stimulate research on information theory with the help of Jensen–Mercer’s inequality.

In the report the parity of true and knowledge on the basis of reconsideration of communication of true opinion and knowledge, and also interpretation of the term "opinion" in Plato’s gnosiology is considered. Described Set of cognitive procedures of the subject of the knowledge in it, necessary for reception of knowledge from true, is comparable to functions and results of influence of criterion of true in cognitive process. The importance of these efforts of the subjectguarantees Plato and Aristotle theory of (...) knowledge against suspicions of poststructuralists and postmodernists in «decentralization, « death of «subject».Thus the author finds out not only discrepancy, but also the certain continuity of gnosiological ideas of postmodernism with the standard concept of knowledge, which basis were put in pawn by Plato. In opinion of the author, such comparative analysis allows to reconsider settled representations on communication of categories «true» and «knowledge», and also to narrow an empirical field of «false knowledge» due to introduction of the term «imaginary knowledge». The parity of trueproved in given clause and knowledge to some extent reflects metamorphosises of true which in postmodernism are designated as «game of true». In the report statements from Plato's works «Menon», «Teatet», «Timaeus», «Pir», and also from Hegel, Heidegger's works, Deleuze, Badiue, Denete and other philosophers are used. (shrink)

How does international financial aid affect the cooperative behavior of local non-governmental organizations (NGOs)? Can NGOs, while turning global, preserve peer connections with local actors and be engaged in local issues? The civil society literature contains competing perspectives on and reports of how international financial aid may restructure local civic networks. Some scholars argue that international support comes at the expense of local integration as inclusion in global networks takes local NGOs out of the local context, while others find evidence (...) that organizations do not have to face “a forced choice”, and may well be integrated both globally and locally. Drawing on this scholarship, we examine two hypotheses on how transnational funding influences cooperation patterns among NGOs. The hierarchy argument states that public entities tend to cooperate with internationally funded NGOs as external contact signals quality and trustworthiness. The segregation argument, on the contrary, suggests financial homophily according to which organizations are more likely to choose peers similar in sources of funding. To test these hypotheses, we apply Exponential Random Graph Models to the data on cooperation among 221 Kazakhstani NGOs. Results support the segregation hypothesis implying that NGOs are likely to have a bias towards similarly funded peers. (shrink)

This study will examine how Dāvūd al-Qarṣī, an 18th-century Ottoman scholar, resolved the paradox between human freewill and God being the creator of everything in his work Risālâh fi’l-ikhtiyārāt al-juzʾiyyah wa’l-irādāt al-qalbiyyah. In addition, in this study, the critical edition and translation of the risālah will also be provided. The treatise which is the subject of the present study is a link in the series of works written under the title of human acts in the Islamic thought tradition regarding al-irādah (...) al-juzʾiyyah, afʿāl al-ʿibād, khalq al-aʿmāl, qaḍā, and qadar. This risālah is one of the rare examples prepared with the method of “mamzūj annotation (sharḥ)”, which is a method in which “text” and “annotation” are intertwined. Qarṣī examines in detail a total of seven views, four of which are famous (mashhūr) and three of which are non-famous, about voluntary acts. Qarṣī interprets the approaches and views of the non-famous sects and includes them in the famous sects and allocates approximately 4/3 of the work to these sects. In the final stage of the work, the author states that the view of Māturīdīs is parallel with the predecessor’s (Salaf) view of “Neither jabr nor tafwīḍ; rather, it is merely a situation between these two approaches.” Qarṣī, who was inspired by Athīrī Maḥmad Afandī (d. 1092/1681), says that voluntary acts come about by the sum of “two powers (qudrat)”, “two wishes (mashīʾat)” and “one taqwīn”. Also, according to this, the first four of them are proximate causes, while the attribute taqwīn is the influencing factor. Qarṣī acts from the meanings of the term action (fiʿl) and the “theory of state (ḥāl)” in order to prove that human beings are true agents (fāʿil) on the one hand and to protect God’s attribute of creation on the other. In fact, the concept of “state (ḥāl)”, used in understanding divine attributes and some ontological issues, was applied to acts by the Māturīdī mutakallim Ṣadr al-Sharīʿa al-Thānī (d. 747/1346). Thus, a doctrine of action was developed, and this doctrine was accepted and used by the later period Māturīdī mutakallims. With reference to Ṣadr al-Sharīʿa, Qarṣī tries to justify the issue based on the meanings of the the term action and the modes of existence of these meanings. He says that action has two implications; one of them is the “infinitive meaning” (al-maʿnā al-maṣdarī) and the other is “the thing that comes with this infinitive meaning (al-ḥāṣıl bi-maṣdar)”. The infinitive meaning of the act constitutes the “non-thing aspect” of the action, and the meaning of the action that is created with the infinitive indicates “the thing aspect” thereof. Thus, because the aspect of the action that is not existentand therefore not a thing is not subject to creation, the agency and responsibility of human beings are grounded. Similarly, Qarṣī maintains that the mashīʾat, which means will, qaṣd and al-irādah al-juzʾiyyah, was not created because its existence in humans is in the form of succession and it is of a state-like (ḥāl) existenceOn this account. Qarṣī manages to preserve both human freewill and the absolute creativity of God due to the non-existent and non-thing aspect of the act on the one hand, and will (irādah), mashīʾat and qaṣd not being subjected to creation on the other. (shrink)

It is universally accepted that informed consent to participate in medical research should be given by subjects. People have the fundamental human right to freely choose, without coercion or withholding of information necessary to make a reasonable choice, whether they will undergo any risks associated with a research project. United States researchers have known for some time that they have the duty to inform potential subjects of the nature of proposed research and the risks and possible benefits, and to seek (...) consent. Investigators also have the duty to design the research so that it will be scientifically valid while minimizing foreseeable and avoidable harms. (shrink)

In this study, it is tried to put forth some explanations on the definition of vitality referring to the historical definition of biology that can be considered as thestudy of life. In accordance with the explanations, the necessity of revision and distinction of some terms in the contemporary biology is also mentioned. The first among which is the updating of the term known as homeostasis into homeokinesis. For this reason, a number of propositions are emphasized in order to clarify the (...) distinction of meaning. The following three questions were repeated in the process and structure of the article: 1) What is vitality? 2) Does it have any degrees or grades? 3) If so, what is the basic-vitality? In the search for an answer to these questions, different topics of biology are cited as references. At the same time, by claiming that vitality is an emergent process, it is proposed to follow the emergentist view, rather than the reductionist view on the statements of biological facts and phenomena. As a result, the cell level in the hierarchy of the biological organization is discussed first and a threefold-vitality view emergent in the levels of cell, organ and organism is put forth. Consciousness and memory are immanent in every level of the proposed threefold-vitality. -/- Keywords: Life, Cell, Homeokinesis, Consciousness. (shrink)

The recent revival of the theme of hospitality in the humanities and social sciences reflects a shared concern with issues of belonging, identity and placement that arises out of the experience of globalized social life. In this context, migration — or spatial dislocation and relocation — is often equated with demands for hospitality. There is a need to engage more carefully with the ‘proximities’ that prompt acts of hospitality and inhospitality; to attend more closely to their spatial and temporal dimensions. (...) Is the stranger or the Other primarily one who is recognisably ‘out of place’? Or is there more to being estranged than moving from one territory to another? This brings us to the question of human finitude, and to the possibility of encounters with others that do not simply only occur in time or space, but are themselves generative of new times and spaces. (shrink)

There is consensus that children have questionable decisional capacity and, therefore, in general a parent or a guardian must give permission to enroll a child in a research study. Moreover, freedom from duress and coercion, the cardinal rule in research involving adults, is even more important for children. This principle is embodied prominently in the Nuremberg Code (1947) and is embodied in various federal human research protection regulations. In a program named "SATURN" (Student Athletic Testing Using Random Notification), each school (...) in the Oregon public-school system may implement a mandatory drug-testing program for high school student athletes. A prospective study to identify drug use among student-athletes, SATURN is designed both to evaluate the influence of random drug testing and to validate the survey data through identification of individuals who do not report drug use. The enrollment of students in the drug-testing study is a requirement for playing a school sport. In addition to the coercive nature of this study design, there were ethically questionable practices in recruitment, informed consent, and confidentiality. This article concerns the question of whether research can be conducted with high school students in conjunction with a mandatory drug-testing program, while adhering to prevailing ethical standards regarding human-subjects research and specifically the participation of children in research. (shrink)

The police are one of the most powerful and important forces for any country. The main task of the police is to install a sense of security in the ordinary citizens and to protect their life and property when they are in danger. Bangladeshi Police have a glorious past with tremendous achievement. Especially in our great liberation war in 1971, they played an important role in achieving our liberation. Eliminating terrorism & militancy and others several operation that leads with the (...) risk of their life. But there are still a lot of accusations against the police force. Like- abusing of power, Misconducting with the people, Committing crossfire defying the high-court order, Wearing white dress when they move to detain criminals, Arresting without warrant, and many other including Bribery, Extortion, Trading Drug and Yaba, Playing partisan role, keeping Bad association, Filing case against deceased man, Charging sheet against the infant who has not been born yet, Enforcing disappearance, Suppressing the freedom of express, Violating Human rights, Doing anti-social activities such as rape, forcible extortion, drinking alcohol, etc. are the real scenario of Bangladesh Police. Policing ethics or related unethical behaviors, in particular, are shaped by both societal perceptions and organizational socialization of the police personnel on how authority should be exercised, as well as the latter's relationship with the socio-political and economic structures overtime. This paper proposes to explain the role of police as the main law enforcement agency in any democratic country. An Attempt has been made to bring different perspectives of ethics which comprises views of Aristotle, Machiavelli, Immanuel Kant, J S Mill and John Rawls. The paper focuses on police Ethics. Police ethics’ reflects the society and the regulations that shape the policing system. Discuss the results and analysis of the consequences of moral degradation caused by the Police. Explore the police brutality because of the lack of Ethics to highlight the public's attitude towards police. The ethical standards and the code of conduct Police practitioners should actually abide by is an ongoing debate. (shrink)

The right of freedom of religion is one of the fundamental rights guaranteed in the Malaysian Constitution. The provision over the right to freedom of religion is seen as one of the most crucial provisions ever stated in the Federal Constitution. Article 11 has never been amended. Indeed, provision in Article 3 reiterates the right of individuals, especially the non-Muslims to profess and practise their religion freely, without any fear and interference. The special status of the religion of Islam enshrined (...) in Article 3 does not mean that non-Muslims have no right in matter of freedom of religion. However, the Federal Constitution seems to restrict the right to freedom of religion, in the sense that freedom of religion in Malaysia is not absolute. There have been several restrictions imposed not only within the constitutional framework but also other general legislations. Among provisions that furnished such restrictions can be seen in Articles 11, 11 and 10 of the Federal Constitution. Moreover, the Parliament had also passed several legislations allowing such restrictions. This can be seen, among others, the Internal Security Act of 1960, the Societies Act of 1966, the Police Act of 1967, the Printing Presses and Publications Act of 1984, the Town and Country Planning Act of 1976 and the Penal Code. As such, Muslims and non-Muslims alike must adhere to certain religious constraints for the sake of public order, public health and morality.While freedom of religion is guaranteed for individuals in the Malaysian Constitution, some states in Malaysia have penalised Muslims who renounced the Islamic faith. Although there is no death penalty for apostasy in Malaysia, apostates are subject to punishments like fine, imprisonment and to a certain extent whipping. In certain states, apostates are detained at the rehabilitation centre for up to 36 months. These have brought concern to human rights activists because such punishments and detention may seem contrary to the right to freedom of religion enshrined under Article 11 of the Federal Constitution and Article 5 that guarantees individual liberty. This article attempts to investigate whether restrictions over the right of freedom of religion particularly when Muslims renounce the Islamic faith is constitutionally valid. It also intends to highlight the conflict in the laws surrounding the punishment for apostasy in various states in Malaysia. (shrink)

Most of the literature on phase one trials has focused on ethical and safety issues in research on patients with advanced cancer, but this article focuses on healthy, adult subjects. The article makes six specific recommendations for protecting the rights and welfare of healthy subjects in phase one trials: 1) because phase one trials are short in duaration (usually 1 to 3 months), researchers should gather more data on the short-term and long-term risks of participation in phase one studies by (...) healthy subjects; 2) researchers should develop strict inclusion/exclusion criteria that exclude unhealthy or vulnerable subjects, such as decisionally impaired people, in phase one studies; 3) subjects should not participate in more than one phase one study at the same time and should wait at least 30 days between participating in different studies; 4) researchers should develop a database to keep track of phase one participants; 5) subjects should be guaranteed a minimum wage equivalent to the equivalent type of unskilled labor, but there should be no upper limits on wages; and 6) subjects should be allowed to engage in collective bargaining with research sponsors. *Disclaimer: The ideas and opinions expressed in this article are the authors' personal views and do not represent the views of the National Institute of Environmental Health Sciences, the National Institutes of Health, or the United States government. (shrink)

This article responds to four others that critically and productively engage with my book, Law and Morality at War. Four themes emerge: the law of armed conflict’s claim to legitimate authority, the relationship between the law of armed conflict and the deep morality of war, the moral norms governing killing in the fog of war, and the moral permissibility of targeting civilians.

Robert M. Adams (1979, 1987a, 1987b) defends a modified variant of the divine command theory (hereafter MDCT) to the effect that he proposes a moral argument for God’s existence driven in the form of practical reasoning with respect to rational moral agents’ beliefs in the adequacy of MDCT. For Adams, one’s commitment to MDCT as the most adequate theory legitimately provides her a practical reason for why she ought to believe in God’s existence which MDCT implies. In this paper, I (...) criticize the viability of Adams’ moral argument considering its argumentative structure and strategy. Adams’ strategy behind his moral argument, i.e. mediating theistic beliefs with deontic ones, seeks out a non-decisive medium that might be used to ubiquitously generate equally plausible arguments for/against God’s existence based on distinct sorts of allegedly adequate theories of some subject matter. Thus, his argument does not seem to distinctively ground God’s existence in comparison with a myriad of practical arguments which might follow the same argumentative strategy on the same practical grounds. More significantly, there seems to be coherent no way for Adams to disambiguate his argument on theoretical grounds. (shrink)

The divine command meta-ethics (hereafter, DCM) promote non-naturalist realism about the ontological status of moral properties while depending on this ontological status on a such-and-such divine being’s moral roles derived from some relevant divine characteristics. As DCM typically contends, our moral discourse depends on God’s commands and prohibitions to the effect that an action A is morally right if and only if God commands A. Robert M. Adams (1979, 1987a) offers a modification that explicates the dependency relation between a loving (...) God’s commands and moral properties on metaphysical grounds to the effect that some action A is morally right if and only if it is not logically but metaphysically necessary for a loving God to command A. In this paper, I discuss whether Adams’ modification stands for a cogent account of DCM in a few respects. Firstly, Adams fails to provide robust reasons for grounding moral realism so that his commitment to the reality of moral properties merely expresses a theoretically unwarranted assumption hinging on a presumptive case in our moral discourse. Particularly, his assumption on the pervasiveness of strongly held moral beliefs is unwarranted and it inherits a vague notion of certainty. Secondly, Adams' response to the Euthyphro dilemma does not satisfactorily sort out the concerns accompanying this dilemma, mainly because his response relies on a vague notion of divine love that allegedly necessitates God commanding morally permissible acts while this notion cannot be trivially reducible into a moral aspect. (shrink)

Sosyal medya, insanları alış veriş alışkanlıklarından yatırım kararlarına kadar birçok ticari niyetleri üzerinde yüksek etki düzeyi olduğu güncel birçok çalışmada araştırılmaya başlanmıştır ve bu ilişki ortaya konmuştur. Bu ilişki üzerine inşa edilerek geliştirilen güncel analiz yöntemleri yatırım araçlarının gelecek değerlerini tahmin ederek yatırım kararları almada bir destek mekanizması olarak kullanılması çok cazip bir konudur. Bu sebeple bu ilişki yatırımcı ve analistlerden akademisyenlere kadar güncel bir ilgi konusu olmuştur. Bu çalışmanın amacı da sosyal medya ile yatırım kararları arasındaki ilişkiyi metinsel ve (...) finansal analiz aracılığı ile görmeye çalışmaktır. Bu çalışmada Twitter üzerinden metin madenciliği ile veri çekilmiş ve sentiment(duygu) analizi ile yorumların olumlu ya da olumsuz olma durumu incelenmiştir. Sentiment analizinden elde edilen sayısal değerler ile güncel ve küresel bir yatırım aracı olan Bitcoin fiyatları arasındaki ilişkinin varlığını sorgulamak adına Granger Nedensellik analizi gibi finansal analizler kullanılmıştır. (shrink)

Kur’an tasavvuru belli kavramlardan meydana gelmektedir. İnsanın fiziki ve manevî yönünü ifade eden fıtrat kavramı, Kur’an tasavvurunu ifade eden önemli kavramlarından biridir. Fıtrat kavramının ilk günden itibaren tefsircilerin ilgi odağı olması da bundandır. Genellikle fıtrat, İslam dini, ilk yaratılış ve insanın dini kabul etme potansiyeli olarak yorumlanmış ve bunların değişip değişmeyeceği üzerinde durulmuştur. Rum sûresinde geçen “khalqullah” ile Nisâ sûresinde geçen “khalqullah” terkiplerinin bulunduğu âyetler arasında bu çerçevede bağlantı kurulmuştur. Bu çalışmamızda fıtratın mahiyeti ile fıtratla ilgili âyetlerin birbiriyle ilişkilendirilmesi irdelenecek (...) ve fıtratın temel unsurları üzerinde durulacaktır. Akıl, sevgi, aşk, güzel şeylere ilgi duyma ve çirkinliklerden kaçınmanın, insan fıtratının temel bileşenleri arasında yer alıp almadığı tartışılacaktır. Ayrıca fıtrat âyetinde geçen tebdîl kavramı ile Nisâ sûresinde geçen tağyir kavramının, aynı manayı ifade edip etmediği üzerinde durulacaktır. (shrink)

Many moral realists have employed a strategy for arguing for moral realism by claiming that if epistemic normativity is categorical and that if this epistemic normativity exists, then categorical normativity exists. In this paper, we will discuss that argument, examine a way out, and respond to the objections people have recently raised in the literature. In the end, we conclude that the objections to our way out will do little in the way of motivating those who already do not believe (...) in categorical normativity, thereby severing the power the aforementioned parity argument is designed to possess. (shrink)

A broad consensus affirms the concept that all human beings have equal moral worth (Beauchamp and Childress 1994; Rawls 1971). Translating this ethical norm into practice requires careful attention...

A broad consensus affirms the concept that all human beings have equal moral worth (Beauchamp and Childress 1994; Rawls 1971). Translating this ethical norm into practice requires careful attention...

The Ahmadiyya Muslim community represents the followers of Mirza Ghulam Ahmad, a charismatic leader whose claims of spiritual authority brought him into conflict with most other Muslim leaders of the time. The controversial movement originated in rural India in the latter part of the 19th century and is best known for challenging current conceptions of Islamic orthodoxy. Despite missionary success and expansion throughout the world, particularly in Western Europe, North America, and parts of Africa, Ahmadis have effectively been banned from (...) Pakistan. Adil Hussain Khan traces the origins of Ahmadi Islam from a small Sufi-style brotherhood to a major transnational organization, which many Muslims believe to be beyond the pale of Islam. (shrink)

The attempt in this article is to reflect on the notion of hospitality, building on Derrida's engagement with the notion. In doing so, I visit some of the debates on cosmopolitanism, a term which, I believe, is sometimes used overenthusiastically, neglecting the negative implications it might carry. Besides, I observe the same uncritical stance towards the reception of Kant's notion of `universal hospitality', developed in his famous piece on `Perpetual Peace', a text that has been at the core of the (...) recent debates on cosmopolitanism. I revisit Kant's text to discuss the implications of his project. I distinguish between `the other' and `the stranger', and try to develop a politics and ethics of hospitality due to the stranger. I conclude with some implications of `not being home'. (shrink)

The attempt in this article is to reflect on the notion of hospitality, building on Derrida's engagement with the notion. In doing so, I visit some of the debates on cosmopolitanism, a term which, I believe, is sometimes used overenthusiastically, neglecting the negative implications it might carry. Besides, I observe the same uncritical stance towards the reception of Kant's notion of `universal hospitality', developed in his famous piece on `Perpetual Peace', a text that has been at the core of the (...) recent debates on cosmopolitanism. I revisit Kant's text to discuss the implications of his project. I distinguish between `the other' and `the stranger', and try to develop a politics and ethics of hospitality due to the stranger. I conclude with some implications of `not being home'. (shrink)

Justice is an important concept in philosophy since ancient times and a key phenomenon in human life (in societies). First a judge at a court, two sides, their witnesses, Lawyer-A and Lawyer-B are considered in this quasi-essay inquiry. Then pointed out that, which lawyer better develops his/her arguments, his/her side will be advantageous. Reality conceals on the one side, truth (and rightness) stands on the other. However this will be risky in social life; it may be understood by an ordinary (...) man (or someone who doesn’t have a proper philosophical insight) as “who - obeying the rules- better diverts reality and shows that (s)he is right, his/her side wins.” Not only knowledge, but also philosophy itself loses prestige in such a tableau. Stemming from ‘Gettier-pictures,’ a “murderingevent” is presented thereafter. By help of pseudo-philosophers Prof. Truth, Prof. Reality and E.G. (“eyeglasser”) some perspectives related to “knowledge” and “knowing” are discussed while trying to analyze the mentioned event. At the end, (reflecting in the place of me) E.G. states some features (which are important for him) concerning knowledge. In this paper, ‘subject-dependency’ and internalizability (or better, interiorizability) of knowledge will be traced somehow; in addition to a search towards ‘relevant’, ‘valuable’, ‘illicit’, and ‘proper’ kinds. (shrink)

I have written this article as a modest response to some of the criticisms of the ‘event’ that is at the centre of Alain Badiou’s thought and is the most salient concept. By addressing Badiou’s con...

Osmanlının son dönemleri ve Cumhuriyetin ilk yıllarında değişik eğitim kurumlarında kelam ilmi dersleri veren Arapkirli Hüseyin Avni, Mâtürîdî gelenekten gelmesine rağmen Eş’ari geleneğin önemli bir kolu olan felsefî-kelamın da son dönem önemli temsilcilerindendir. Bu çalışmada Hüseyin Avni’nin bilgi anlayışı, kendi eserleri temel alınarak ortaya konulmaya çalışılmıştır.Hüseyin Avni, yapılan birçok bilgi tanımını eleştirmiştir. Mâtürîdî’ye ait olan tanımın güzel bir tanım olduğunu vurgulamıştır. Kendisi ise bilgi ile ilgili bir tanım denemesi yapmamıştır. Daha ziyade felsefe kelam tartışmalarının ve birbirlerine karşı reddiyelerin gündeme getirildiği (...) tehâfüt geleneğine benzer bir bilgi tasnifi yapmaktadır.Bilginin kaynakları konusunda kelam geleneğine tam bir bağlılıkla bilginin kaynaklarının üç olduğunu belirtir. Bunların duyular, haber ve akıl olduğunu söyler. Bu kaynakların her birinin ayrı alanla ilgili bilgiler getirdiğini ve bu bilgilerin güvenilebilir kesin bilgiler olduğunu söyler. Duyuları tek tek ele alan Hüseyin Avni, kelamcıların kabul ettiği beş dış duyunun yanında İslam Filozoflarının kabul ettiği beş iç duyuya da yer vererek felsefî kelamın izlerini yansıtmaktadır. Haber konusuna özellikle de doğru haber konusuna değinerek resulün haberi ile daha ziyade hadisleri kastettiğini görmekteyiz. İlhamın sübjektif oluşu dolayısıyla kelamda delil olamayacağını belirtirken akıl hususunda hem kelamcıların hem de filozofların kabullerine yer vermektedir. (shrink)

Some of the outstanding masters of Kurdish historical schools (Medresê) are usually and rightly seen as belonging to the Aristotelian tradition. In this introductory study I briefly present some manuscripts of Kurdish glosses on Aristotelian logical texts, and show that the Aristotelian logical tradition, as inherited from early Islamic philosophers, also formed an important strand in Kurdish schools. Kurdish students' peculiar approach to Aristotelian logic affected the way in which Categories, De Interpretatione and Isagoge were studied in Kurdish schools from (...) the fifteenth century onwards. (shrink)

Helen Frowe’s Defensive Killing is in many respects an excellent book, full of arguments that are original, interesting, important, and often persuasive. In other respects, the book is deeply unsettling, as it forcefully challenges the belief that killing ordinary civilians in armed conflict is a paradigmatic moral wrong. In particular, Frowe argues that civilians who make political, material, strategic, or financial contributions to an unjust war may lose their moral protection from intentional and collateral harm. On this point, Frowe’s arguments (...) are original, interesting, and important but, thankfully, not persuasive. (shrink)

Egyptians had many reasons to overthrow the government of Hosni Mubarak, and to challenge the legitimacy of the interim military government. Strikingly, among the leading reasons for the uprising and for continued protest are reasons grounded in criminal justice. Reflection on this dimension of the Egyptian uprising invites a broader examination of the relationship between criminal justice and political legitimacy. While criminal justice is neither necessary nor sufficient for political legitimacy, criminal injustice substantially undermines political legitimacy and can provide independent (...) reasons for revolution. A state may compromise its legitimacy by committing criminal acts, by perverting or subverting the criminal process, and by failing to discharge its duty to punish serious wrongdoing—a duty that then falls to individuals to discharge either directly (through vigilantism) or indirectly (through revolution). Contrary to the views of many leading criminal law theorists, the duty to punish serious wrongdoing applies to individuals and not only to states. The relevance of political legitimacy to criminal justice is more complicated. Individuals are morally obligated to follow the morally justified laws of an illegitimate state, but are not morally obligated to follow the morally unjustified laws of a legitimate state. Nor may any state punish in the absence of moral wrongdoing and moral fault. However, illegitimate states may be incapable of justly holding individuals accountable to the state, to the community, or to victims through criminal trials. This incapacity provides an additional reason to overthrow illegitimate states and replace them with legitimate states capable of justly administering a just criminal law. (shrink)