Since the 1970s and more rigorously since the 1990s, many countries have regulated data protection and privacy laws in order to ensure the safety and privacy of personal data. First, a comparison is made of different acts regarding genetic information that are in force in the EU, the USA, and China. In Turkey, changes were adopted only recently following intense debates. This study aims to explore the experts’ opinions on the regulations of the health information systems, data security, privacy, and (...) confidentiality in Turkey, with a particular focus on genetic data, which is more sensitive than other health data as it is a permanent identifier that is inherited to next of kin and shared with other family members. Two focus groups with 18 experts and stakeholders were conducted, discussing topics such as central data collection, legalized data sharing, and the management of genetic information in health information systems. The article concludes that the new Turkish personal data protection law is problematic as the frame of collectible data is wide-ranging, and the exceptions are extensive. Specific laws or articles dedicated to genetic data that also overlook the dimension of discrimination based on genetic differences in Turkey should be taken into consideration. In broader terms, it is intended to put up for discussion that in addition to ethical aspects, economic aspects and legal aspects of health should be included in the discussion to be carried out within the framework of socio-political analyses with culture-specific approaches and cross-culture boundaries simultaneously. (shrink)

Artificial intelligence and robotics is pervasive in daily life and set to expand to new levels potentially replacing human decision-making and action. Self-driving cars, home and healthcare robots, and autonomous weapons are some examples. A distinction appears to be emerging between potentially benevolent civilian uses of the technology (eg unmanned aerial vehicles delivering medicines), and potentially malevolent military uses (eg lethal autonomous weapons killing human com- batants). Machine-mediated human interaction challenges the philosophical basis of human existence and ethical conduct. Aside (...) from technical challenges of ensuring ethical conduct in artificial intelligence and robotics, there are moral questions about the desirability of replacing human functions and the human mind with such technology. How will artificial intelligence and robotics engage in moral reasoning in order to act ethically? Is there a need for a new set of moral rules? What happens to human interaction when it is mediated by technology? Should such technology be used to end human life? Who bears responsibility for wrongdoing or harmful conduct by artificial intelligence and robotics? -/- Whilst Kant may be familiar to international lawyers for setting restraints on the use of force and rules for perpetual peace, his foundational work on ethics provides an inclusive moral philosophy for assessing ethical conduct of individuals and states and, thus, is relevant to discussions on the use and development of artificial intelligence and robotics. His philosophy is inclusive because it incorporates justifications for morals and legitimate responses to immoral conduct, and applies to all human agents irrespective of whether they are wrongdoers, unlawful combatants, or unjust enemies. Humans are at the centre of rational thinking, action, and norm-creation so that the rationale for restraints on methods and means of warfare, for example, is based on preserving human dignity as well as ensuring conditions for perpetual peace among states. Unlike utilitarian arguments which favour use of autonomous weapons on the basis of cost-benefit reasoning or the potential to save lives, Kantian ethics establish non-consequentialist and deontological rules which are good in themselves to follow and not dependent on expediency or achieving a greater public good. -/- Kantian ethics make two distinct contributions to the debate. First, they provide a human-centric ethical framework whereby human exist- ence and capacity are at the centre of a norm-creating moral philosophy guiding our understanding of moral conduct. Second, the ultimate aim of Kantian ethics is practical philosophy that is relevant and applicable to achieving moral conduct. -/- I will seek to address the moral questions outlined above by exploring how core elements of Kantian ethics relate to use of artificial intelli- gence and robotics in the civilian and military spheres. Section 2 sets out and examines core elements of Kantian ethics: the categorical imperative; autonomy of the will; rational beings and rational thinking capacity; and human dignity and humanity as an end in itself. Sections 3-7 consider how these core elements apply to artificial intelligence and robotics with discussion of fully autonomous and human-machine rule-generating approaches; types of moral reasoning; the difference be- tween ‘human will’ and ‘machine will’; and respecting human dignity. (shrink)

This article demonstrates a priori cosmopolitan values of restraint and harm limitation exist to establish a cosmopolitan “no-harm” duty in warfare, predating utilitarianism and permeating modern international humanitarian law. In doing so, the author exposes the atemporal and ahistorical nature of utilitarianism which introduces chaos and brutality into the international legal system. Part 2 conceptualises the duty as derived from the “no-harm” principle under international environmental law. Part 3 frames the discussion within legal pluralism and cosmopolitan ethics, arguing that divergent (...) legal jurisdictions without an international authority necessitates a “public international sphere” to mediate differences leading to strong value-commitment norm-creation. One such norm is the “no-harm” duty in warfare. Part 4 traces the duty to the Stoics, Christianity, Islam, Judaism, African traditional culture, Hinduism, and Confucianism. Parts 5 and 6 explain how the duty manifests in principles of distinction and proportionality under international humanitarian law. (shrink)

Teknoloji ve medya araçlarının gelişmesi ve farklılaşmasıyla birçok yeniliğin hayatlarımıza girdiğine, buna bağlı olarak markaların da reklam ve pazarlama stratejilerini değiştirdiklerine tanık olmaktayız. Geleneksel reklamcılık anlayışının haricinde son zamanlarda sosyal medya ortamlarında sıklıkla gördüğümüz ve markaların önemli yatırım bütçeleri ayırdığı influencer reklamcılık/pazarlama içerikleri hatırı sayılır bir şekilde çocukları ve ergenleri de hedeflemektedir. Bununla birlikte ergenlerin influencer pazarlama/reklamcılık karşısında reklam okuryazarlık becerilerini nasıl işe koştukları hakkındaki mevcut duruma ilişkin bilgimiz sınırlıdır. Bu çalışma, ergenlerin bilişsel, duygusal ve ahlaki reklam okuryazarlığı becerilerinin influencer (...) pazarlama/reklamcılığın ikna edici doğasıyla mücadelede nasıl kullandığını anlamak amacıyla yürütülmüştür. Yorumlayıcı nitel bir metodolojiyi benimseyen çalışmanın verileri 15-17 yaşları arasındaki ergen katılımcılardan yarı yapılandırılmış görüşmeler yoluyla elde edilmiştir. Yönlendirilmiş niteliksel içerik analiziyle irdelenen verilerden ulaşılan bulgular, ergenlerin bilişsel reklam okuryazarlığı becerilerinin gelişmiş olmasına karşın influencerlarla kurdukları parasosyal ilişkinin duygusal ve ahlaki reklam okuryazarlık becerilerinin devreye alınmasını engelleyebileceğini göstermektedir. (shrink)

Bu çalışmada İslam düşünce tarihinde çokça ele alınan yönetime gelmede “nass ile tayin” anlayışına yönelik genelde Mu‘tezile’nin özelde ise bir Mu‘tezilî âlim Ebû Tâhir Rüknüddin et-Tureysisî’nin eleştirileri konu edinilmektedir. “Nass ile tayin” anlayışı Kur’ân âyetleri ve hadisler üzerinden temellendirilmeye çalışılan bir husustur. Şii çevrelerle özdeşleşen bu anlayış bazı Sünnî ekollerde de dillendirilmiştir. Genelde dördüncü halife Ali’nin imâmeti çerçevesinde konu tartışılsa da bazı çevrelerde birinci halife Ebû Bekir’in imâmeti için de nass ile tayin iddia edilmiştir. Mu‘tezile temelde Şîa’nın imâmet anlayışına birçok (...) eleştiri yöneltmiştir. Bu iddialar doğrudan Kur’ân metni üzerinden yapıldığı için âyetler bağlamında yeniden konunun değerlendirilmesi gerekmektedir. Bu noktada Mu‘tezilî bilgin Tureysisî’nin yaklaşımı önem arz etmektedir. O, mezheplerin görüşlerini temellendirmede esas aldıkları âyetleri dilin ve aklın sınırında anlama çabası içerisinde olduğu Müteşâbihü’l-Kur’ân adlı eserinde “nass ile tayin” fikrine yönelik eleştirilerini sürdürmektedir. Hem İmâmiyye’nin hem de Bekriyye’nin iddialarını âyetler bağlamında ele almakta ve bu fırkaları tenkid etmektedir. (shrink)

Kur’ân ve hadislerde geçen müteşâbih ifadelerin nasıl anlaşılacağına dair kelâm geleneğinde ciddi tartışmalar yaşanmış ve farklı ekollere mensup âlimler tarafından birçok eser yazılmıştır. Mâtürîdî bir âlim olan Nâsırüddîn es-Semerkandî de bu çalışmada tenkitli neşri sunulan Fethu’l-ğalak fi’t-tevhîd adlı eseri kaleme almıştır. Günümüze ulaşan Arapça elyazması Süleymaniye Kütüphanesi Fatih koleksiyonunda 3142 demirbaş numarasıyla bulunmaktadır. Bildiğimiz kadarıyla bu alanda müstakil olarak kaleme alınmış olup günümüze ulaşan tek Mâtürîdî eser olma özelliğine sahiptir. Akıl ve şeriatten hareketle yapılması gerektiğini savunduğu te’vîlin belirli ilkeler çerçevesinde (...) özellikle de luğavî anlamın dışına çıkmadan müteşâbih ifadelerin muhkemlere hamlederek yapılması gerektiğini belirtmektedir. Bu noktada çizdiği çerçevede olmayan ve uç noktalar olarak gördüğü Bâtinîlerin ve Hanbelîlerin te’vîl anlayışlarını da eleştirmektedir. Müteşâbih ifadeleri te'vîl etmeyi uygun gören Mâtürîdî-Hanefî geleneğin yaklaşımını ortaya koymasının yanında geç bir dönemde yazılan eser bu konuda ele alınan ifadelerin yorumuna dair zengin ve bilgilendirici bir içerik sunmakta ve müteşâbihlerin bütünsel anlaşılması yönünde imkân sağlamaktadır. Bu çalışma kapsamında müteşâbihe dair bir giriş, es-Semerkândî’nin hayatı ve eserin tenkitli neşri dikkatlere sunulacaktır. (shrink)

Türkiye-Suriye ilişkilerinin son 40 yıllık seyrine baktığımızda en önemli kırılma anlardan birinin 1998 yılının Ekim ayında yaşandığını söylemek mümkündür. 1990’lı yılların ilk yarısında imzalanan güvenlik protokollerine rağmen Suriye’nin PKK faaliyetlerine desteğini sürdürmesi ve Abdullah Öcalan’ın Suriye topraklarında ikamet ediyor olması, 1998 sonbaharında iki ülkeyi savaşın eşiğine getirmiştir. Ekim 1998 Krizi'nin Adana Mutabakatı'nın imzalanması ile son bulması, iki ülke ilişkilerinde yeni bir dönemin kapılarının aralanmasına neden olmuştur. Bu çalışmada PKK faaliyetlerinin Türkiye-Suriye ilişkilerinde oynadığı inşa edici rol, Ekim 1998 Krizi üzerinden analiz (...) edilmektedir. Ekim 1998 Krizi’nin Suriye yönetiminin PKK faaliyetlerine destek vermeyeceğini resmen taahhüt ederek sonlanması, iki ülke ilişkilerinde uzlaşmazlıktan her alanda işbirliği dönemine geçişin başlangıç noktası olmuştur. Bu nedenle Ekim 1998 Krizi’ni bir kırılma noktası olarak değerlendirmek mümkündür. (shrink)

As research on ethical consumers and consumption practices has continued to grow, a complimentary body of work concerned less with ethical consumption but more with ethics in consumption has emerged. Problematizing the divide between ethical and non-ethical consumption, this stream of research focuses on the domain of everyday and explores the moral struggles individuals face while engaging in ordinary consumption practices. However, the attention on the ordinary runs the risk of obscuring the contribution of the ‘extraordinary’ or the transcendental to (...) the ethical concerns embedded in the mundane flow of the everyday. This study addresses this blind spot and explores the ways in which religion is implicated in everyday consumption ethics. In doing so, I go beyond a view of religion as an individual trait and emphasize its role as a major institutional structure of the contemporary political economy. The empirical context of the study is the controversy over the so-called halal nail polish. The debate over the products’ appropriateness for Muslim women provides a fertile setting to explore how an ordinary object becomes an ethical problem amid changing relations between religion and market. In order to trace and analyse the linkages between daily practices and institutional dynamics I draw from the moral economy framework and discuss the multiple and conflicting moral repertoires that shape the ethical evaluations of the object. The study offers several contributions to the existing theorizations of everyday consumption ethics and moral economies of consumption. It also highlights the potential of interdisciplinary approaches in providing a holistic understanding of the ethical and moral dimensions of consumption. (shrink)

Tanto en su Iǧāza como en su Fihrist, Ibn al-ʿArabī se refirió a Risāla ilà aṣḥāb al-Šayḫ ʿAbd al-ʿAzīz al-Mahdawī como a una obra separada. Este documento es una carta escrita a los discípulos del Šayḫ ʿAbd al-ʿAzīz al-Mahdawī de Túnez por el propio Ibn al-ʿArabī, y recientemente se ha determinado que también sirve como una especie de prólogo de Mašāhid al-asrār. Este prólogo cubre temas tales como quién debe estudiar el Mašāhid y cómo debe hacerlo, las explicaciones de las (...) palabras difíciles que se encuentran en él y las defensas de posibles críticas contra él. La carta de Ibn al-ʿArabī es importante por derecho propio: desarrolla los conceptos de ḫatmiyya, walāya, nubuwwa y wirāṯa en sus formas originales y hace referencia a discusiones en los círculos académicos de al-Andalus y el norte de África. Este artículo mostrará cómo debe entenderse la Risāla con los Mašāhid y explorará su contenido a la luz de las obras de Ibn al-ʿArabī y su medio social e intelectual. (shrink)

While Christian approaches to the problem of evil have been much discussed, the issue of theodicy in Islam is relatively neglected. This book discusses possible solutions to theodicy and the problem of evil through the early philosophy and theology of Islam as well as through a semantic analysis of evil in the Qur’ān. Reflecting on Said Nursi’s magnum opus, the Risale-i Nur Collection (Epistles of Light), Yesilhark Ozkan puts Nursi’s theodicy into discourse with so called ‘secular’ theodicy or ‘anthropodicy’. Her (...) study offers a fascinating new perspective on the problem of evil for scholars of comparative religion, philosophy of religion, and Islamic thought. (shrink)

In Plato's dialogue of the Republic, politics is a concept questioned in the context of one of the most ancient problems of philosophy, that is, the relationship between theory and practice, and formulated as a paradox. Plato finds a solution to the paradox by establishing the city-state proximate to his theory and to put forward three conditions. The last of those conditions, as Plato calls it the greatest wave of paradox in his own terms, that the rulers must be philosopher-kings, (...) contains many clues about Plato's conception of politics. The aim of this study is to examine the implications of the philosopher-king condition in Plato's political philosophy. To this end, first, it is demonstrated that the political meaning of the philosopher's exit from the cave on the way to becoming ruler is apolitical. Secondly, it will be shown how the political activity of the philosopher, contrary to the nature of politics and in a way that excludes others, is reduced to both ascetic and cognitive activity. (shrink)

Is uncertainty, often brought about by loss, collapse, interruption, or disturbance in life, an entirely negative state that must be resolved as soon and as fully as possible by resettlement? Or, can we view uncertainty and loss as affective states that might open up new possibilities for friendships, solidarities, collectivities, and hope? As a response to Carla J. Maier’s ‘The Table and the Dancer’ this essay attends to affective and emotional registers of migration. It attempts to rethink the senses of (...) loss, uprootedness, and uncertainty as possible sources for affinities and hope, with a particular focus on the new migration from Turkey. (shrink)

A cognitive architecture aimed at cumulative learning must provide the necessary information and control structures to allow agents to learn incrementally and autonomously from their experience. This involves managing an agent's goals as well as continuously relating sensory information to these in its perception-cognition information processing stack. The more varied the environment of a learning agent is, the more general and flexible must be these mechanisms to handle a wider variety of relevant patterns, tasks, and goal structures. While many researchers (...) agree that information at different levels of abstraction likely differs in its makeup and structure and processing mechanisms, agreement on the particulars of such differences is not generally shared in the research community. A dual processing architecture has been proposed as a model of cognitive processing, and they are often considered as responsible for low- and high-level information, respectively. We posit that cognition is not binary in this way and that knowledge at any level of abstraction involves what we refer to as neurosymbolic information, meaning that data at both high and low levels must contain both symbolic and subsymbolic information. Further, we argue that the main differentiating factor between the processing of high and low levels of data abstraction can be largely attributed to the nature of the involved attention mechanisms. We describe the key arguments behind this view and review relevant evidence from the literature. (shrink)

Emerged as a movement within the evangelical wing of Protestantism in the 20th century, Pentecostal Christianity is a mystical religious movement that seeks holiness in a purely individual experience and emphasizes spiritual unity. This movement, assumed an important role in spreading Christianity to the world is claimed to be the second largest group after Roman Catholicism with its different discourse and organization structure. Its mystical aspect, especially affects churches in the northern hemisphere as well as the southern hemisphere and the (...) movement's activities are considered a harvest of new souls collected by the Holy Spirit. Therefore, this situation raises the question of what is the place of the movement within the Christian unity. For this reason, it is important to examine the participation of the movement in the issues of ecumenical unity since its emergence in the North of America.This article aims to reveal the relationship between Pentecostal Christianity and the global ecumenical movement and tends to provide a way of thinking about ecumenism encouraging Pentecostal participation in the ecumenical mission. Although Pentecostal movement defined as an ecumenical spirit has shown a negative attitude towards formal ecumenical processes in the early period, it has recently changed the way of approaching regional and international ecumenical negotiations. The aim of bilateral dialogues between Pentecostals and other historical churches seems to be on developing mutual respect and understanding rather than structural unity. The next will show whether these visible associations for now will become a realistic dialogue goal that includes structural unity in the future, or to form a spiritually invisible unity that moves freely in spirit without the need for a structural unity. (shrink)

Bu makalenin amacı, Türkiye örnekleminde Tanrı algısı üzerine yapılmış ampirik araştırmaların sistematik bir incelemesini sunmaktır. Tanrı algısı çok boyutlu bir yapı olarak ele alınmış ve Tanrı algısının sosyodemografik ve psikolojik süreçleri içeren diğer değişkenlerle ilişkisi tartışılmıştır. Tanrı algısı ile psikopatoloji ve manevi bakım arasındaki ilişki de gözden geçirilmiştir. İnceleme sonucunda Tanrı algısının yaşa göre her zaman anlamlı bir farklılık göstermediği ancak ilişkinin olumlu yönde seyrettiği, yaş ilerledikçe Tanrı algısının daha olumlu olduğu söylenebilir. Cinsiyet farklılığına bakıldığında kadınların erkeklere göre daha olumlu (...) bir Tanrı algısına sahip oldukları, gelir düzeyi ve eğitim düzeyi açısından ise anlamlı bir farklılığın olmadığı görülmüştür. Ayrıca Tanrı algısının okul türüne göre (dini ve seküler okullar) farklılık gösterebildiği, Tanrı algısının oluşumunda anne baba tutumlarının önemli olduğu görülmüştür. Çalışmalar baskıcı, otoriter veya ilgisiz/ ihmalkar anne baba tutumları ile büyüyen insanların Tanrı algılarının daha korku yönelimli olduğunu, demokratik anne baba tutumları ile büyüyenlerin ise daha sevgi yönelimli Tanrı algıları olduğunu göstermiştir. Öznel dindarlık ve olumlu dini başa çıkmanın Tanrı algısı ile pozitif ilişkili olabildiği sonucuna varılmıştır. Sosyodemografik değişkenlere ek olarak, sevgi yönelimli Tanrı algısının daha iyi psikolojik sağlık, daha yüksek iyi oluş, etkili ve olumlu başa çıkma, olumlu benlik saygısı, daha düşük depresyon ve daha düşük psikopatolojik belirtilerle pozitif yönde ilişkili olduğu söylenebilir. Gözden geçirilen 55 çalışma içerisinde pek çok bulguya ulaşılmış olsa da incelenen değişkenlerin çok çeşitli olduğu, ancak her değişken hakkında genel bir çıkarım yapmak için yeterli çalışma olmadığı, bu nedenle halen Türkiye örnekleminde Tanrı algısı ile ilgili çalışmaların artırılması gerektiği düşünülmektedir. Son olarak, daha fazla araştırmaya ihtiyaç duyulan alanlar tartışma bölümünde ele alınmıştır. (shrink)

We study the automorphism group of the algebraic closure of a substructure A of a pseudofinite field F. We show that the behavior of this group, even when A is large, depends essentially on the roots of unity in F. For almost all completions of the theory of pseudofinite fields, we show that over A, algebraic closure agrees with definable closure, as soon as A contains the relative algebraic closure of the prime field.

The model companion of the theory of fields with valuation and automorphism exists. A counterexample shows that the theory of models of ACFA equipped with valuation is not this model companion.

The main thesis I put forward in this article is that the democratic theory needs an anthropological perspective which defines the human in plurality and signifies the possibility of achieving a fully inclusive rational consensus. I argue that a model of democracy in terms of cosmopolitan anthropology can help us to better envision the main challenge facing universal norms and principles today. How to create democratic forms of living together? I think we can answer this question by interpreting Hannah Arendt’s (...) theory of political action on a philosophical anthropological basis. It is common knowledge that Hannah Arendt is suspicious of ethics and warns that ethics and conscience alone cannot produce the conditions for peace. In the present paper, I examine Arendt’s philosophical project together with Kant’s philosophical anthropology and try to demonstrate its importance for plurality and living together in peace. (shrink)

Corporate social responsibility is often framed in terms of opposing constructions of the firm. These reflect, respectively, different accounts of its obligations: either to shareholders or to stakeholders. Although these opposing constructions of corporate responsibility are diametrically opposed, they are also much more fluid and mobile in certain contexts, since they can act as discursive resources that are deployed and brought into play in the struggle over shaping what responsibility means. They are less the fixed, ideological “signposts” they might appear, (...) and more like “weathervanes” that move alongside changing rhetorical currents. To show this, we analyse the Securities and Exchange Commission consultation process, and legislation, relating to the provenance of “conflict minerals”. We identify two dialectically opposed camps, each seeking to influence final legislation and with end goals in keeping with the shareholder/stakeholder dichotomy. One camp lobbied for firms to scrutinize their entire supply chain, constructing the firm as a “global citizen” with very wide social responsibilities. The second camp lobbied for a lighter touch approach, constructing the firm as a “trader”, with much narrower social responsibilities. We analyse the complex interplay between these two opposed camps, our contribution being to show how both deploy competing conceptions of the corporation as discursive resources. (shrink)

The Scottish historical novelist, John Galt assumed that the origins of law rested on the anarchistic and primitive nature of human beings, who formed a society on a contractual basis out of the need for security. Although generally agreeing with enlightenment thinkers on the formation of society, law and human nature a divergence in Galt's thought appeared in the secular treatment of crimes. Adhering to prevalent Christian notions about sin and crime, Galt rejected a clear distinction between the two, and (...) between morality and law, such as were upheld by such enlightenment figures as Cesare Beccaria. Such a clear distinction failed in its analysis of the phenomena. He was at one with Enlightenment-influenced thought in its criticism of cruel punishments and advocated a humanitarian approach to the criminal, but he also emphasised education in Christian morality as the most appropriate means of deterrence. This divergence from more radical enlightenment views sprang from his lack of confidence in the capacities of human reason. Nevertheless, a fundamentally humanist philosophy and a belief in the importance of learning linked his conservatism with an enlightenment belief in human progress. (shrink)