Understanding and measuring mental well-being among adolescents has recently become a priority. The validity and reliability study of the 7-item short version of the Warwick Edinburgh Mental Well-Being Scale (SWEMWBS) has not been examined in Turkish adolescents. Therefore, this study aims to adapt the 7-item Warwick Edinburgh Mental Well-Being Scale to Turkish and examine the relationships between loneliness, emotional flexibility, resilience, and mental well-being. The data were collected by convenience sampling method from 820 adolescents aged 14-18 from 73 city of (...) Turkey. During the adaptation process of SWEMWBS, confirmatory factor analysis, concurrent validity, and reliability analysis were performed. The findings confirmed the one dimensionality of the 7-item scale on the Turkish adolescent sample. In addition, a significant positive relationship was found between mental well-being and emotional flexibility and resilience. However, there was a significant negative correlation between mental well-being and loneliness. The results showed that the Turkish version of SWEMWBS had strong psychometric properties in adolescents. (shrink)

There are a number of well-established concepts explaining decision-making. The sociology of wise practice suggests that thinking preferences like the use of intuition form a cornerstone of administrators’ virtuous practice and phronesis is a likely candidate to explain this behaviour. This contribution uses conceptual and theoretical resources from the behavioural sciences, administration as well as philosophy to account for individual level differences of employees regarding thinking preferences in administrative professions. The analysis empirically investigates the behavioural dimension preference for intuition/preference for (...) deliberation to cast empirical evidence on three different intuitive markers present among individuals who also prefer to use deliberation. We explore possible explanations for the differences and similarities of our global sample of 2227 workplace respondents who conceptually represent phronetic practitioners. The results show that many phronetic practitioners prefer the intuitive marker of unconscious thought, besides using deliberation. (shrink)

This study aimed to examine the thoughts and expectations of patients receiving healthcare from their physicians and evaluate the ethical aspects of these thoughts and expectations. To determine the ethical aspects of the thoughts and expectations of patients, an open-ended question was asked on the web page of the Turkish Armed Forces (TAF) Health Care Command, which is accessible to the users of the TAF intranet system (the internet system used within TAF institutions). The participants were asked to express their (...) thoughts in their own words. A total of 804 participants answered the question by providing their input. The statements of the participants were classified separately by two public health specialists. The classification was made in accordance with the basic principles of patient rights, and they were collected under various headings including expectations about respect and care, good communication, informed consent, and fair and non-privileged distribution of healthcare services. The results show that patients tend to consider the physicians they see as solely responsible for all the negative issues that they encounter during their healthcare. This indicates that there is a need for extensive research on the underlying factors involved in the negative thoughts and feelings toward healthcare professionals in both TAF and Turkey in general. (shrink)

Die Liebe ist auf der einen Seite die erste Stufe des menschlichen Handelns, auf der anderen Seite ist sie die Letzte. Die Liebe ist bei jeder Periode der Emanzipation des Individuums dabei und führt ihre Existenz parallel zum Entwicklungsgrad des Bewusstsein fort. Die Emanzipation findet da statt, wo das Individuum und der Andere zusammen sind. Waehrend das "Ich" seine Emanzipation verwirklicht, traegt es auch die Emanzipation des Anderen in sich. Das kritische Bewusstsein des Individuums über Fakten, Begriffe und Phaenomene startet (...) beim Individuum seine Emanzipation, weil das kritische Bewusstsein eine dem Daseienden gegenüber unterschiedliche autonome und originelle individuelle Haltung verschafft und über sich und andere Bewusstsein bildet. Das zeigt, dass das philosophische Bewusstsein, das mit der Hoffnung begonnen hatte, sich im Emanzipationsabenteuer des Menschen zu einem höheren Niveau entfaltet. Die dritte Phase der Emanzipation est die Phase der Selbstverwirklichung des Individuums. Diese Phase bedeutet, dass das Individuum in Situationen, die ihn betreffen, nach freien Willen entscheiden kann und sich nicht der Macht eines anderen Willens beugt, dass es seine eigenen Begabungen, Fertigkeiten oder Faehigkeiten nach eigenen Willen verwirklicht. (shrink)

Die Liebe ist auf der einen Seite die erste Stufe des menschlichen Handelns, auf der anderen Seite ist sie die Letzte. Die Liebe ist bei jeder Periode der Emanzipation des Individuums dabei und führt ihre Existenz parallel zum Entwicklungsgrad des Bewusstsein fort. Die Emanzipation findet da statt, wo das Individuum und der Andere zusammen sind. Waehrend das "Ich" seine Emanzipation verwirklicht, traegt es auch die Emanzipation des Anderen in sich. Das kritische Bewusstsein des Individuums über Fakten, Begriffe und Phaenomene startet (...) beim Individuum seine Emanzipation, weil das kritische Bewusstsein eine dem Daseienden gegenüber unterschiedliche autonome und originelle individuelle Haltung verschafft und über sich und andere Bewusstsein bildet. Das zeigt, dass das philosophische Bewusstsein, das mit der Hoffnung begonnen hatte, sich im Emanzipationsabenteuer des Menschen zu einem höheren Niveau entfaltet. Die dritte Phase der Emanzipation est die Phase der Selbstverwirklichung des Individuums. Diese Phase bedeutet, dass das Individuum in Situationen, die ihn betreffen, nach freien Willen entscheiden kann und sich nicht der Macht eines anderen Willens beugt, dass es seine eigenen Begabungen, Fertigkeiten oder Faehigkeiten nach eigenen Willen verwirklicht. (shrink)

İyi bir yaşamın nasıl mümkün olabileceğinin erdemle açıklanması, erdemin insan yaşamındaki önemini göstermektedir. Dolayısıyla insan fenomenlerini konu alan felsefede geniş bir yer tutan erdem kavramı özellikle etik alanında önemli bir araştırma konusudur. Etiğin tarihi geçmişinde, etik sorunlara kararmayan bir ışık tutmuş olan Kant’ın etik görüşüne genel olarak bakıldığında, erdem kavramının pek ön planda olmadığı görülmektedir. Bununla birlikte, Kant’ın erdem ile ilgili söyledikleri, erdemin ahlak yasasından daha az önemli olmadığını göstermektedir. Bu çalışmanın amacı, Kant’ın erdem temelli bir etik kurmadığı için klasik (...) bir erdem etikçisi olmadığı veya etiğinde erdemin yerini ve önemini göstererek bir erdem etikçisi olduğu tartışmasının pek de anlamlı olmadığını göstermektir. Çünkü bu tartışma, Kant etiğini bir yere taşımaz. Bu amaç doğrultusunda, Kant’ı, bir erdem etikçisi olduğu ya da olmadığı tartışmasına sokarak kategorize etmeden, Kant etiğinde erdemin yeri ve önemini ortaya koymak amacıyla, Ahlak Metafiziği adlı eserinin _Erdem Öğretisi_ bölümünde yapılan erdem tanımlamaları ve açıklamaları ile “en yüksek iyi” (_summum bonum_) kavramı ve erdem ödevleri ele alınacaktır. (shrink)

Çılgınlık ve ona bağlı oluşan delirme Yunan tragedyalarında kullanılan temel olgulardan biridir. Özellikle de Sophokles ve Euripides’sin oyunlarında sıklıkla karşımıza çıkar. Delirme, baht dönüşümünde meydana gelen mani ve melonkoli halleriyle ortaya çıkmaktadır. İntihar eylemi bazı trajik kişilerde delirme eyleminin sonunda acıya dayanamayıp ortaya konulan eylem olarak gözükmektedir.

This article is based on the premise that the constructed image of the national self is a fundamental criterion shaping the conceptions of history teaching in the Turkish educational system. In this regard, I argue that examining how particular ethno-religious groups are discursively positioned in relation to the idealised self-image can reveal whether and how history textbooks can be revised. Having described the historical and political context for the only curriculum revision occurred in 2013 concerning a non-Muslim community, the Assyrians, (...) the article demonstrates that specific discursive strategies are used to position the Assyrian community in relation to the favourable national self-image, rather than a fixed categorization for non-Muslim communities. Adopting the methodological framework of critical discourse analysis, the author examines the portrayal of the Assyrian community in the secondary school Turkish history textbooks taught over the last three decades and identifies how the topoi of justice and tolerance, as well as allegiance and betrayal allow a particular group to be a member of the larger body of ‘acceptable citizens.’. (shrink)

"In Balanuye's work the reader finds effective insights into the nature of the overblown tailless monkey politely called the human race. The fragments sometimes enunciated as a chastising bolt, but mostly as a comedic nudge. And with each we have to sit up and listen - and think. That is what we deserve, do we not?" - Hüseyin İçen, Turkish translator of The Picture of Dorian Gray "An admirably collage-like and astringent contribution to the tradition, which reaches back at least (...) to Heraclitus, of aphorism and epigram." - David Shields, Author of Reality Hunger Philosophers are generally expected to engage in the three pursuits together and meticulously for a sufficient amount of time: reading, thinking, and arguing for or against by writing or speaking. According to this approach, it is possible for everyone to practice a philosophical life. Because the said approach does not allow an "all or nothing" type of rigidity; some may be more involved in this pursuit, some less. In any case, there is a difference of degree rather than a difference of type. It should be kept in mind that in the definition put forward, reading, thinking and discussion are nonetheless necessary but not sufficient elements to be an original philosopher. Allocating a serious place to all three elements in her life does not guarantee an original philosopher. Authenticity is a gem we still don't know enough about. The book in your hand consists of fragments, the shortest of which is a sentence and the longest of which is a few paragraphs. I wanted these fragments to invoke longer readings, reflection practices, and perhaps discussions, triggered by shorter readings. CONTENTS A BITE TO REPLACE THE PROLOGUE CHAPTER I: REALITY CHAPTER II: ENCOUNTERS CHAPTER III: CONTEXT ABOUT THE AUTHOR: Balanuye is a Turkish continental European philosopher and academic. His book Where Does Spinoza's Joy Come From? [published in Turkish only] went through numerous editions and contributed to the adoption of Spinoza's teaching by outside readers as well as philosophers in Turkey. He currently teaches at the Department of Philosophy at Akdeniz University. (shrink)

Fasıl ve vasıl konusu, nahvin atıf konusuyla da ilişkili olarak cümlelerin bağlanma hususunu ele alan belagatın me‘ânî alanının önemli bir konusudur. Bu konuda, cümleler arasındaki anlam ilişkilerine dair bir takım kavramlar geliştirilmiş, cümlelerin bağlanmasıyla ilgili esaslar oluşturulmuştur. Bu konunun ele aldığı cümleler, aralarında sebep-sonuç, zıtlık, karşılaştırma vb. anlam ilişkileri bulunan cümleler değil, bu tür anlam ilişkileri dışında art arda gelen ve paragrafın oluşumuna katkı sunan cümlelerdir. Bu cümleler, bağlama dışında başka bir anlamı olmayan vav bağlacıyla veya bağlaçsız biçimde sıralanır. Bağlaçsız (...) sıralanan cümleler arasında modern dönemde noktalama işaretleri kullanılmaktadır. Fasıl ve vasıl konusu kendi kavramları ve sistematiği içerisinde cümlelerin bağlanmasını ve bağlanma esaslarını açıklamaktadır. Ancak bu tür cümlelerin ve bunların bağlanma konusunun Türkçe dilbilgisindeki karşılığı tartışılmamıştır. Çalışmanın bir kısmında bu konunun Türkçe kavramsal karşılığı teorik olarak tartışılmakta ve sıralı bağlı cümleler olduğu tespiti yapılmaktadır. Çalışmanın diğer kısmında ise fasıl ve vasıl konusunda ele alınan cümleler Türkçe dilbilgisi perspektifinden hareketle yeni bir bakışla sunulmaktadır. Sıralı bağlı cümlelerin noktalama işaretleriyle ilişkisi olduğundan fasıl ve vasıl konusundaki cümlelerin bu işaretlerle olan ilişkisi de açıklığa kavuşturulmaktadır. (shrink)

Fasıl ve vasıl konusu, nahvin atıf konusuyla da ilişkili olarak cümlelerin bağlanma hususunu ele alan belagatın me‘ânî alanının önemli bir konusudur. Bu konuda, cümleler arasındaki anlam ilişkilerine dair bir takım kavramlar geliştirilmiş, cümlelerin bağlanmasıyla ilgili esaslar oluşturulmuştur. Bu konunun ele aldığı cümleler, aralarında sebep-sonuç, zıtlık, karşılaştırma vb. anlam ilişkileri bulunan cümleler değil, bu tür anlam ilişkileri dışında art arda gelen ve paragrafın oluşumuna katkı sunan cümlelerdir. Bu cümleler, bağlama dışında başka bir anlamı olmayan vav bağlacıyla veya bağlaçsız biçimde sıralanır. Bağlaçsız (...) sıralanan cümleler arasında modern dönemde noktalama işaretleri kullanılmaktadır. Fasıl ve vasıl konusu kendi kavramları ve sistematiği içerisinde cümlelerin bağlanmasını ve bağlanma esaslarını açıklamaktadır. Ancak bu tür cümlelerin ve bunların bağlanma konusunun Türkçe dilbilgisindeki karşılığı tartışılmamıştır. Çalışmanın bir kısmında bu konunun Türkçe kavramsal karşılığı teorik olarak tartışılmakta ve sıralı bağlı cümleler olduğu tespiti yapılmaktadır. Çalışmanın diğer kısmında ise fasıl ve vasıl konusunda ele alınan cümleler Türkçe dilbilgisi perspektifinden hareketle yeni bir bakışla sunulmaktadır. Sıralı bağlı cümlelerin noktalama işaretleriyle ilişkisi olduğundan fasıl ve vasıl konusundaki cümlelerin bu işaretlerle olan ilişkisi de açıklığa kavuşturulmaktadır. (shrink)

In this article -as stated in the title- we will make an assessment in terms of taking over qıraât in surah al-Baqara about two hundred and eighty fourth verseplace, instead of debates around the qıraât cases. Special reason for choosing this verse is that recitation scholars who read letter of quiet râ by idgam letter to lâm, because of that it is the first sample according to the official ranking of the Qur’an surah. Although our study focused on a verse, (...) we purpose to find the reasons underlying in the debates of qıraât and we purpose to find the factors that predispose to the formation of qıraât to be able to make a contribution to what could be the case. (shrink)

Following the formation of disciplines/sciences in different fields of Islamic thought, the specific concepts and terminologies of these disciplines/sciences began to emerge. Then the special meaning and the area of utilization for every concept in each discipline/science were further clarified by compiling specific epistles of definition (ḥudūd), which would contribute to this process of conceptualization. For the terminological meaning of the used concept to be determined primarily and thus for the followed theological/sectarian affiliation to be supported, works belonging to this (...) genre have been written specifically for the field of theology. Especially, the Muʿtazilī theologians undoubtedly made the greatest contribution. Thusly, specific treatises containing theological concepts were compiled by names such as al-Qāḍī ʿAbd al-Jabbār (d. 415/1025), and his students Abū Rashīd al-Nīsābūrī (d. after 420/1029) and Ibn Sharwīn (fl. first half of the Vth/XIth century). Zaydī theologian and jurist Abū’l-Qāsim al-Bustī’s (d. 420/1029) Tahdhīb al-ḥudūd, which has no available copy, is also contemporary to the mentioned works. This tradition found its reflection in the Imāmī-Muʿtazilī line in Abū Jaʿfar al-Ṭūsī’s (d. 460/1067) al-Muqaddimah fī l-madkhal ilá ṣināʿat ʿilm al-kalām, which could be seen as a concise theological work in terms of its construct and the explanations which it comprises, and in the work called al-Ḥudūd wa-l-ḥaqāʾiq, which is attributed to al-Sharīf al-Murtaḍá (d. 436/1044). Abū Jaʿfar al-Muqrī al-Nīsābūrī’s (d. mid-VIth/XIIth century [?]) al-Ḥudūd stands out as the most voluminous example in this tradition. The most important work belonging to this genre in the Muʿtazilī tradition, as it is the first among the available works, is the Ḥudūd al-alfāẓ of al-Qāḍī ʿAbd al-Jabbār, which is found together with some other important Zaydī-Muʿtazilī works in a compilation discovered by us and thought to be lost until recently. In this treatise, which generally includes theological concepts and partially includes the concepts of Islamic law and the history of sects, al-Qāḍī ʿAbd al-Jabbār has put forward a language-based definition theory. His approach here is in line with the views he put forward on definition in his al-Mughnī. Accordingly, instead of definition (ḥadd) and description (rasm) carried out over five universals in classical logic, he adopted a method of lexical definition based on wording that agrees with the meaning of the concept in question and is clearer than it, and consequently gave a brief definition and explanation of the concept he deals with. This clearly shows that the previous Muʿtazilī theologians’ approach of language-based definition, which was used as an alternative to the conception of Aristotelian definition due to their distanced stance to philosophy was also inherited by al-Qāḍī ʿAbd al-Jabbār. The approach seen in some sources in the period following al-Qāḍī, such as Abū Rashīd al-Nīsābūrī’s al-Ḥudūd, also indicates his influence. (shrink)

In some works of Fahr al-Dīn al-Rāzī (d. 1210), there is a discourse related to the claim that textual evidence produces uncertainty. This claim was put forward as a theory based on approximately eleven premises although this number varies in some of his works. According to this theory, textual evidences are not convenient for drawing definite conclusions about the meanings indicated by these evidences due to the situations which is caused by (ⅰ) the language itself and (ⅱ) the use of (...) the speaker of the language and (ⅲ) understanding of listener respectively. There is an additional phrase “This claim is not valid absolutely” in some of the works that mention this theory. Even though that is the case, this addition is not enough -at first glance- to solve the problem. If the problem of the uncertanity of textual evidence, which was put forward systematically for the first time by Fahr al-Dīn al-Rāzī as far as is known, is accepted in the borad sense it might cause some critical problems concerning the science of Kalām. The most important one among these problems can be presented in this way: In the science of Kalām, it is claimed that the certain (yakīnī) propositios and certain evidences are used in the issues that Kalām deals with and substantiates. On the other hand, the true narrative (al-khabar al-sādiq) is counted as one of the sources of knowledge in this science. The true narrative has subsections in the form of narratives transmitted from so many groups of people that are almost impossible to agree on a lie. Because all of these have reached us by way of words and narration, the issue of the uncertanity of textual evidence renders these subsections problematic. Consequently, one of the sources of knowledge in the science of Kalām happens to lose its reliability. In the present work, the following problem is analyzed: The problem of the uncertanity of textual evidence in that it causes one fundamental source of knowledge to be eliminated in the science of Kalām. [In the present paper] Two solutions will be offered to solve the problem: (a) Questioning how the issue was discussed after Rāzī and how Rāzī was understood, then showing which understanding is in accordance with Rāzī's statements. For, in order to reach the most accurate conclusion about a problem, how the issue is understood and explained in the historical process has a very important position. To solve a problem regarding a scholar like Rāzī, who left many works that must be examined from a holistic point of view, it is extremely important to consider first-hand his students, close followers and critics. (b) Showing the field and issues in which the textual evidence can be used epistemologically" through "the tripartite division of the issues whose knowledge is sought to be attained, as known only by reason, known only by transplantation, and known by both" in Kalām. Because the division of the issues according to the ways and sources of knowledge will reveal which information sources can be used in what kind of issues and where they will pose a problem when used. Accordingly, the power or consistency of an information source should be examined through issues that are not objectionable in their epistemological use. The aim of this study is to solve the problem in two ways to have been mentioned. (shrink)

Fahreddin er-Râzî (öl. 606/1210) bazı eserlerinde dile getirdiği naklî/lafzî delillerin zannîliği meselesini temellendirirken zikrettiği öncüllerden en önemlisi “naklî delile muârız olacak aklî bir delilin bulunması ihtimali vardır” şeklindedir. Bu öncül aklî delilin kesinlik verdiği üzerine kuruludur. Şöyle ki naklî bir delilin aklî bir delille teâruz etmesi hâlinde ya ikisinden birisi kabul edilip diğeri reddedilir ya her ikisi de kabul edilir ya da hiçbirisi kabul edilmez. Son iki ihtimal çelişiklerin aynı anda bir arada olması veya aynı anda olumsuzlanması imkânsız olduğundan uygulanamaz. (...) Akıl naklin aslı olduğundan ve aklî delil kesinlik bildirdiğinden naklî delil kabul edilip aklî delil reddedilemez. Öyleyse aklî delil kabul edilir ve naklî delil ret ya da tevil edilir. Sonuç olarak naklî delilin kesinliği ortadan kalkar. Bu söylem günümüzde kendisine nispet edilen bazı iddialar sebebiyle Râzî özelinde önemli bir probleme sebep olmaktadır. Zira özellikle el-Metâlibü’l-ʻâliye isimli eserinin mukaddimesindeki ifadeleri delil gösterilerek Râzî’ye “aklın metafizikte kesinliğe ulaşamayacağı” görüşü nispet edilmiştir. Dolayısıyla Râzî görünürde akıl ve aklî delil hakkında iki çelişik hüküm vermektedir. Bu çalışmada yukarıda tasvir edilen problem çözüme kavuşturulmaya çalışılacaktır. Öncelikle Râzî’nin aklın sınırından bahseden ifadeleri bağlamı içinde aktarılacak ardından bu ifadeler tahlil edilecektir. Temel iddiamız Râzî’nin gerçekte akıl hakkında iki zıt söylemi olmadığı şeklindedir. (shrink)

Turkey and many countries, the school has closed, or partially or completely due to covid 19 pandemic. Schools remained closed until a certain time in Turkey. Afterwards, its opening has been postponed until certain dates. In the second half of 2019-2020 and in the first and second half of 2020-2021, students were mostly deprived of face-to-face education. This study, which aims to describe the problems experienced by RE teachers in the learning-teaching process during the epidemic period, was designed according to (...) a case study, one of the qualitative research methods. The study group consists of 8 RE teachers, four of them male and four female. The data collection tool is a semi-structured interview form. The data were subjected to content analysis, and NVIVO 12 program was used. RE teachers experienced problems regarding technique, absenteeism, pre-lesson preparation, learning environment, teaching methods, motivation, communication, time and measurement-evaluation. Although these negative situations have occurred, it can be said that teachers are willing to use the gains in distance education with normalization and aim to take learning out of the classroom in this way. It can be suggested to researchers to study the concepts of classroom privacy and digital world ethics within the framework of education. Improving the technology use competencies of RE teachers can also be suggested to the relevant institutions. (shrink)

The present article discusses the Department of Kalam, its foundation, academic structuring, philosophy, and contribution to religious thought at the national and international level since the establishment of Ankara University Faculty of Divinity. The process regarding the field of Kalam since the establishment of Ankara University Faculty of Divinity in 1949 has been studied over two historical periods. The first is the period from its being taught as a course under the Chair of the History of Islam and Sects during (...) the establishment of the Faculty of Divinity to 1974 when it turned into an independent chair, and the second is the process from 1974 to the present. Higher religious education was continued in the Faculty of Theology, established under the Istanbul Dārulfunūn, which was constructed in the western style instead of the madrasahs that were closed in accordance with the Law of Unification of Education (Tawhid Tadrisāt) adopted on March 3, 1924.The faculty in question was closed in 1933 due to the shortage of students. Until Ankara University Faculty of Theology, which started its teaching activities in November 1949, was opened, there was no higher religious education for 16 years in Turkey. During this time, the need for experts trained in the field of religion emerged. In order to meet this need, Ankara University Faculty of Theology was opened. In the newly opened faculty, it is aimed to train theologians with versatile knowledge and perspective by teaching philosophy, psychology, sociology, foreign languages, as well as teaching disciplines related to the field of theology. One of the chairs in the faculty’s academic structure opened for this purpose was the chair of History of Islam and Sects. In Ankara University Faculty of Theology, where the academic structuring was organized according to the chair system, the science of Kalam was taught as a course within the Chair of the History of Islam and Sects until 1974. Within this chair, the teachings of Principles of Islam, the history of Islamic sects, and Kalam lessons were carried out. The first instructor of the chair was Prof. Yusuf ZiyaYörükân. Although there were changes in the academic staff during the process, one of the important names that contributed to the field of kalam until 1974 was Muhammad Tavît al-Tanji. These scholars not only made significant contributions to the field of Kalam in terms of method and content with their own studies but also taught scholars to work in this field after them.The doctoral advisor of HüseyinAtay, who is the founder of the Kalam Chair/Department, is M. Tavît al-Tancî. In 1974, when HüseyinAtay became a professor, the Kalam course was separated from the Chair of Islam and Sects and gained the status of an independent chair. HüseyinAtay is the architect of the transformation of Kalam from a lecture to a chair.As a result of Atay’s efforts, being a theologian in Turkey has turned into an identity rather than being a member of an academic discipline. In the studies carried out by Yörükân, Tancî, Atay and the academicians taught by them in Ankara University Faculty of Theology Department of Kalam, the emphasis on the Quran and reason, the importance of critical thinking in the field of theology, the human-centered theological thought, the effort to find solutions to current problems, the researches on Mu‘tazila and Maturidism, the study and translation activities that are carried out to bring the classical theology to the present day come to the fore. In the essence of academic studies conducted within this framework, the importance of correctly determining the distinction between the divine and human in the analysis of religious thought is emphasized. In addition, it is aimed to give a perspective on the meaning and value of human life. In the Department of Kalam, where the human-centered understanding of kalam is systematically dealt with on the basis of individual, responsibility, and morality, the science of kalam is structured not only as a system of thought consisting of abstract fictions but a discipline that has the function of developing and gaining a perspective on what is happening around us and in the World. (shrink)

We introduce crossed modules in cycloids, as a generalization of cycloids, which are algebraic logical structures arising in the context of the quantum Yang–Baxter equation. As a spacial case, we in particular focus on the crossed modules of $L-$algebras. These types of crossed modules are exceptional, since the category of $L-$algebras is not protomodular, nor Barr-exact, but it nevertheless has natural semidirect products that have not been described in category theoretic terms. We identify crossed ideals of crossed module in $L-$algebras, (...) and obtain some characteristics of these objects that are normally not encountered on crossed modules of groups or algebras. As a consequence, we characterize crossed self-similarity completely in terms of properties of $L-$algebras and the boundary map forming the crossed module. (shrink)

Bu makalede, müşriklerle sosyal ilişkinin mahiyetine dair Müslüman düşünce geleneğinde ortaya konulan literatür genel hatlarıyla ele alınmaktadır. Söz konusu literatür, “müşrikler bu yıldan sonra Mescid-i Harâm’a yaklaşmasınlar” (Tevbe 9/28) ayeti temelinde şekillenmiştir. Bu bağlamda âlimler şirkin mahiyeti, Mescid-i Harâm bölgesinin sınırları ile bu bölgeye yaklaşmamayı ifade eden fiilin içeriği ve özellikle de ayetteki uyarının Hac ibadeti ile sınırlı/kayıtlı olup olmadığı gibi hususları tartışma konusu yapmışlardır. Bu ayet çerçevesinde ortaya konulan literatürde iki görüşün ön plana çıktığı görülmektedir. Bunlardan ilki, Mescid-i Harâm (...) ifadesiyle kastedilen mananın tüm mescitleri kapsayacağı düşüncesinden hareketle “yaklaşmama” yasağın sınırlarını genişletirken diğer görüş, maslahatçı bir yaklaşımla söz konusu bölgenin Kâbe ve çevresiyle sınırlı olduğu iddiasına dayanmaktadır. Bu bağlamda ilk görüşte, harem bölgesine müşriklerin hiçbir surette giremeyeceği savunulurken ikinci görüşte, müşriklerin cahiliye döneminde yaptıkları tarzda hac ve umre ibadeti yapmak amacıyla söz konusu bölgeye giremeyecekleri ancak ticaret, seyahat vb. farklı maksatlarla gelebilecekleri vurgulamaktadır. Makalede konu H. VII. yüzyıla kadar kaleme alınan rivayet, dirayet, ahkâm ve Şiî tefsirler temelinde irdelenmiştir. Bu bağlamda Mukātil b. Süleymân, İmâm Şâfiî, Cassâs, Ebû Bekir İbnü’l-Arabî ve Kurtubî’nin kaleme aldığı ahkâm tefsirleri; Taberî, İbn Ebî Hâtim, Ebû İshak es-Sa‘lebî ve İbn Kesîr’in yazdığı rivayet tefsirleri; Mâtürîdî, Zemahşerî, Fahreddin er-Râzî, Beyzâvî ve Ebu’l- Berakât en-Nesefî’nin dirayet tefsirleri ile Şiî müfessirler Kummî, Ayyâşî, Ebû Ca‘fer et-Tûsîve Tabersî’nin tefsirleri incelenmiştir. Konunun bahsi geçen tefsirler temelinde ele alınmasındaki amaç ayetin anlaşılmasına bağlı olarak ortaya konulan fıkhî hükümleri ve gerekçelerini tespit ederek mukayese yapmaktır. Zira Tevbe suresi 28. ayetin anlaşılmasında, dini anlama tarzları bakımından Ashâbu’l-Hadis ve Ashâbu’r-Rey olarak nitelenen âlimlerin görüşlerinin belirleyici olduğu görülmektedir. Konu bağlamında Şiî tefsirlerin incelenmesindeki amaç ise söz konusu literatürde Tevbe suresi 28. ayetin ele alınmasına ilişkin bakış açısının Ashabu’l Hâdis’e mi Ashabu’r-Rey’e mi yakın olduğunu tespite yöneliktir. İncelenen tefsirlerde ilk görüşün İmâm Mâlik ve İmam Şâfiî’ye ait olduğu belirtilirken ikinci görüş Ebû Hanîfe’ye nispet edilmiştir. İmâm Mâlik ve İmam Şâfiî’ye ait olan görüş genel kabul görürken Ebû Hanîfe ve Mâtürîdî’nin benimsediği, Hanefî-Mâtürîdî âlimler tarafından kabul gören ikinci görüş, tarihsel süreçte şaz olarak nitelendirilmiş ve dikkate alınmamıştır. Makalede, H.7. yüzyıl’a kadar yazılan rivayet, dirayet, ahkâm ve Şiî tefsirleri özelinde bu görüşlerin temel mantığı, ortaya çıkış süreçleri ve bu çerçevede üretilen fıkhî hükümler analitik bir bakış açısıyla irdelenmeye çalışılmıştır. Makalede sonuç olarak Ashabu’l-Hadis’e mensup âlimlerden İmâm Mâlik ve İmâm Şâfiî’nin konuyu sadece müşrikleri değil tüm gayr-i müslimleri içerecek şekilde ele aldıkları ve bu gruplarla kurulacak sosyal, ekonomik ve siyasi ilişkinin mahiyeti hakkında fıhkî hükümler koydukları görülmektedir. Bu hükümlerle, Müslüman düşünce geleneğinde gayr-i Müslimlerin özellikle sosyo-kültürel açıdan ötekileştirilmeleri meşrulaştırılmıştır. Bu bakış açısı Müslümanların birlikte yaşama kültürüne katkı sağlamalarını engellediği gibi insana saygıyı temel alan Kur’an’ın bakış açısı ile de çelişmektedir. Bu bağlamda Ashabu’r-Rey’in önemli temsilcilerinden biri olan Ebu Hanîfe’nin yasaklama emrini cahiliye döneminde yapılan hac fiili ile sınırlaması konuya ilişkin bakış açısında ciddi farklılıklara imkân tanımaktadır. Ebû Hanîfe’nin bu anlama biçimi, gayr-ı Müslimlere ilişkin olumsuz bir uygulamaya imkân vermediği gibi takipçisi Mâtürîdî tarafından geliştirilerek ahlakî bir boyutta ela alınmıştır. Süreç içerisinde söz konusu anlama biçimi, aynı düşünce geleneğine mensup olan Cassâs ve Ebû’l-Berekât en-Nesefî tarafından devam ettirilerek geliştirilmiştir. (shrink)