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)

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)

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)

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)

This article aims to develop a ground for freedom of speech that combines two justifications – democratic participation and autonomy. First, it is argued that consequentialist justifications, such as discovery of truth and personal development, are far from providing a strong justification for free speech due to their reliance on uncertain empirical validation. Second, it is claimed that a stronger and better ground for free speech can be constructed by articulating two non-consequentialist justifications for free speech – democratic participation and (...) autonomy. This articulation, which I call the double-grounded non-consequentialist justification for free speech, considers autonomy and democratic participation as complementary principles. In this sense, a double-grounded justification engages justification as autonomy and democratic participation in a dialogue in order to provide remedies for the specific weaknesses of these two positions. (shrink)

Philosophy & Social Criticism, Volume 48, Issue 4, Page 619-630, May 2022. This article deals with the question of how academic freedom can be conceptualized and justified. First, I analyze two conceptions of academic freedom: institutional autonomy and intellectual and professional autonomy. I claim that institutional autonomy is a limited way to conceptualize academic freedom because there is no guarantee that institutions always favor freedom of intellectuals. In line with this, I argue that academic freedom as intellectual and professional autonomy (...) should be the prior, if not the only, conception of academic freedom. Second, I examine critically different justifications of academic freedom that provide us with reasons to attach high protection to academic freedom as a particular right. I contend that the justification of the university as a realm of discovery of truth and independent knowledge production has to be complemented with the justifications of the university as a realm of democratic free debate and the autonomy of academics to speak freely. This is because, the discovery of truth argument alone does not require us to accept any moral principle other than skepticism about our own beliefs, which is not a strong ground for free speech on its own. Third, I argue that equal autonomy provides a good reason for academic freedom by emphasizing the rights of academics to speak in line with what they believe is true and only in this way can they contribute to the democratic debate in academia. This line of reasoning endorses the value of the search for truth and knowledge too since it is only possible for academics to perform the profession of search for truth when they are able to speak, write and research freely. (shrink)

This paper explores the political implications of the tension between tradition and dialogue in Hans-Georg Gadamer's philosophical hermeneu tics. The premise of the paper is this: Gadamer's account of human existence challenges two very influential modes of thinking within contemporary political philosophy, which are exemplified, arguably at their best, in Martin Heidegger's early thought and Jürgen Habermas's project of communicative action. In contemporary political philosophy the Enlightenment heritage has been interpreted in such a way that tradition has come to be (...) conceived as inevitably opposed to the ideals of Enlightenment, and that the extension of one as a major constitutive element in social and political affairs implies the retraction of the other. However, this paper attempts to conceive the problem of tradition in a more articulated context, suggesting that Gadamer's work offers a useful corrective both to Habermas's project and to the relativistic implications of Heidegger's early thought. By drawing on Gadamer's work, with particular emphasis upon his notion of the fusion of horizons, as well as on the work of thinkers such as Charles Taylor and Alasdair Maclntyre, this paper attempts to articulate a hermeneutical, dialogical interpretation of tradition, which suggests that Gadamer's thought acknowledges that living traditions are the site of ongoing debates, internal revisions, and critical turns, and that the notion of a closed horizon that is supposed to enclose a culture is an abstraction. In so doing it goes beyond the caricaturised account of tradition that is bandied about both in modernist thought and in the conservative outlook. (shrink)

This paper explores the political implications of the tension between tradition and dialogue in Hans-Georg Gadamer's philosophical hermeneu tics. The premise of the paper is this: Gadamer's account of human existence challenges two very influential modes of thinking within contemporary political philosophy, which are exemplified, arguably at their best, in Martin Heidegger's early thought and Jürgen Habermas's project of communicative action. In contemporary political philosophy the Enlightenment heritage has been interpreted in such a way that tradition has come to be (...) conceived as inevitably opposed to the ideals of Enlightenment, and that the extension of one as a major constitutive element in social and political affairs implies the retraction of the other. However, this paper attempts to conceive the problem of tradition in a more articulated context, suggesting that Gadamer's work offers a useful corrective both to Habermas's project and to the relativistic implications of Heidegger's early thought. By drawing on Gadamer's work, with particular emphasis upon his notion of the fusion of horizons, as well as on the work of thinkers such as Charles Taylor and Alasdair Maclntyre, this paper attempts to articulate a hermeneutical, dialogical interpretation of tradition, which suggests that Gadamer's thought acknowledges that living traditions are the site of ongoing debates, internal revisions, and critical turns, and that the notion of a closed horizon that is supposed to enclose a culture is an abstraction. In so doing it goes beyond the caricaturised account of tradition that is bandied about both in modernist thought and in the conservative outlook. (shrink)

The uneasy tension between ongoing disputes about Turkey's Europeanisation and an emphasis on cultural authenticity has characterised much of Turkish social and political thought over the last two centuries. This article explores conceptions of Europe, modernity and tradition contained in the writings of two twentieth-century Turkish writers, Ahmet Hamdi Tanpınar (1901–1962) and Peyami Safa (1899–1961) whose writings express an anxiety of cultural authenticity. Varieties of communitarian thinking, coupled with an emphasis on a ‘synthesis’ between past and future, tradition and modernity, (...) Turkey and Europe, had been invoked and advocated by many writers and scholars who sought to come to terms with the challenges surrounding Turkey's Europeanisation throughout the nineteenth and twentieth centuries. Tanpınar and Safa are widely considered to be among the most influential representatives of this deeply rooted communitarian tradition in modern Turkish social imaginary. By drawing on Tanpınar's and Safa's essays on politics, society, culture and the East–West distinction, this article demonstrates the radical divergences between their perspectives and draws out the political implications of their views of Europe, modernity and tradition. Although he appears to be one of the advocates of Turkey's Europeanisation and the idea of a civilisational synthesis, Safa's conservatism is based on a sketchy theory of radical particularity and cultural essentialism that reflects a repudiation of universalism and cosmopolitanism, and which shows a tendency bordering on a celebration of all collectivist self-assertions and struggles against liberal democracy. Tanpınar's communitarian vision, on the other hand, with its emphasis on ‘tradition’ and ‘continuity’, aims to reconcile the political ideals of European modernity with a restored cultural tradition. One of the primary purposes of this article is to fully work out the originality of Tanpınar's thought by highlighting the intimations of a distinctively hermeneutical dimension that figure prominently in his writings, and which have largely gone unnoticed. (shrink)

İSNAD, sosyal ve beşeri bilimler alanında hazırlanan çalışmalarda kullanılmak üzere Türkiye merkezli olarak geliştirilen akademik yazım ve kaynak gösterme sistemidir. “Kaynak gösterme”, bilginin bilimselliğinin bir gereği olduğu kadar fikrî mülkiyet ve telif haklarına saygının da bir gereğidir. İstifade edilen bir kaynağın araştırmada belirtilmemesi yayın etiği suçudur (intihal / plagiarism). Bu sebeple ortaya konulan bilimsel bir çalışmanın kaynakları, başka araştırmacılar tarafından tekrar ulaşılabilir ve kontrol edilebilir olacak şekilde bibliyografik bileşenleri ile doğru ve eksiksiz olarak yazılmak durumundadır. İSNAD atıf sistemi ise Türkiye (...) merkezli olarak Antropoloji, Arkeoloji ve Sanat Tarihi, Coğrafya, Dil ve Edebiyat, Eğitim, Felsefe, Halkbilimi, Hukuk, İktisadi ve İdari Bilimler, İlahiyat, Psikoloji, Sanat, Sosyal Hizmetler, Sosyoloji ve Tarih gibi sosyal ve beşeri bilimler alanında görülen atıf ve kaynak gösterme gereksinimlerinin giderilmesi amacıyla geliştirilmiştir.İSNAD atıf sistemi; akademik bir yazının başlığının nasıl belirleneceği, özetinin hangi bilgileri içermesi gerektiği, anahtar kavramların nasıl seçileceği, başlıklandırma formatının nasıl olması gerektiği, içerdiği tablo ve şekillerin nasıl oluşturulacağı, çalışmada kullanılan Arapça, Farsça, İngilizce ve diğer eser adlarının ve müellif isimlerinin nasıl yazılacağı, tarih ve yüzyılların hangi şekilde gösterileceği, yayın etiği kapsamında nelere dikkat edilmesi gerektiği, istifade edilen kaynak eserden dolaylı veya doğrudan nasıl alıntı yapılacağı, atıf yapılan kaynakların metin içinde veya dipnotta nasıl yazılacağı ve kaynakçanın nasıl oluşturulacağı gibi akademik yazımla ilgili bilinmesi ve uygulanması gerekli tüm kuralları içermektedir.Sözlükte “dayanmak, yaslanmak, itimat etmek” manasındaki “sened” kökünden türeyen isnad, “temellendirmek, dayamak; sözü söyleyenine kadar ulaştırmak, bir sözün, bir rivayetin geliş yolunu haber vermek, ilk kaynağa kadar götürmek” anlamlarına gelmektedir. “Sözünün senedi nedir?” örneğinde olduğu gibi sözün kaynağını sorgulamak ve belirtmek için kullanılmaktadır. Bu anlamda isnad, akademik yazımda atıf veya alıntı yapılan kaynağı belirtmek için geliştirilen atıf sistemine, Türkiye merkezli yayın yapan ilahiyat alan dergilerinde görev üstlenen editörlerin çoğunluğunun (%70,4) kararı ile ad olarak seçilmiştir.İSNAD atıf sistemi, 2017-2018 yıllarında “İlahiyat Atıf Sistemi” olarak geliştirildi ve ilk versiyonu 12/03/2018 tarihinde matbu ve online olarak yayınlanarak ücretsiz olarak kullanıma sunuldu. Sistemin Türkiye’de ve Türk Cumhuriyetlerinde ilahiyat alan dergileri arasında ilgi görmesi ve ilahiyat alanı dışında da kullanımına dair talepler gelmesi üzerine İSNAD’ın ikinci versiyonu, tüm sosyal bilimler alanında kullanılabilecek şekilde geliştirildi ve Eylül 2018 itibari ile hizmete sunuldu. İSNAD artık sosyal ve beşeri bilimlerin tüm alanlarında kullanılabilmektedir.İSNAD atıf sistemi, Dr. Abdullah Demir tarafından Sivas Cumhuriyet Üniversitesi Rektörlüğü’nce desteklenen RGD-015 numaralı “Ulusal İlahiyat Atıf Dizini Projesi” kapsamında, Sivas Cumhuriyet Üniversitesi Dini İlimler Uygulama ve Araştırma Merkezi (DİMER) bünyesinde, akademik yayıncılık alanında uzman öğretim üyelerinin ve hakemli dergi editörlerinin görüş, öneri ve değerlendirmeleri alınarak geliştirildi. Yaygın atıf biçimlerinden APA, Amerika Psikoloji Derneği (American Psychology Association) ve Chicago ise Modern Diller Derneği (Modern Languages Association) tarafından geliştirilerek satışa sunulmuştur.İSNAD; Türkiye merkezli olarak geliştirilen, kullanıma sunulduğu 12/03/2018 tarihinden kısa bir süre sonra hakemli akademik dergi ve kitap yayıncıları ile Fakülte Dekanlıkları (mezuniyet tezlerinin yazımında) ve Sosyal Bilimler Enstitüsü Müdürlüklerince (Yüksek Lisans ve doktora tezlerinin yazımında) kullanımı benimsenen, Web of Science / Clarivate Analytics, TÜBİTAK TR Dizin ve TÜBİTAK DergiPark gibi akademik yayıncılıkla ilgili indeks ve dergi platformlarınca kaynak gösterme biçimlerinden biri olarak sistem entegrasyonu yapılan, Zotero, Mendeley ve EndNote gibi dünya çapında kullanılan kütüphane ve referans düzenleme yazılımlarına uygun şablonları hazırlanan ve ücretsiz olarak kullanıma sunulan ilk ve tek yerli-milli kaynak gösterme sistemidir ve bu açıdan oldukça önem arz etmektedir. Türkçe’nin bir bilim dili haline gelmesi hedefleniyorsa, bu hedefe ulaşmada, Türkçe olarak hazırlanan bir bilimsel yazım ve kaynak gösterme sisteminin bulunması da bir zorunluluktur. Ortaöğretim ve üniversite öğrencilerinin Türkçe olarak hazırlanan ve ücretsiz olarak kullanıma sunulan İSNAD atıf sistemini öğrenmeleri ve kullanmaları, aslı İngilizce olan ve satın alma imkanı da elde edemeyecekleri sistemleri öğrenmelerine kıyasla daha elverişlidir ve kolaydır. Türkçe konuşan ülkelerin bilim insanlarının bildiri, makale, kitap, proje ve benzeri bilimsel çalışmalarını İSNAD atıf sistemini kullanarak hazırlamaları, Türkçenin ortak bir bilim dili olarak güçlenmesine katkı sağlayacaktır. İSNAD atıf sistemi ile Türkiye’de ve Türki Cumhuriyetlerde; Antropoloji, Arkeoloji, Coğrafya, Dil ve Edebiyat, Felsefe, Halkbilimi, Hukuk, İktisadi ve İdari Bilimler, İlahiyat, Müzik, Psikoloji, Sanat Tarihi, Sosyal Hizmetler, Sosyoloji ve Tarih gibi sosyal ve beşeri bilimler alanında hazırlanan yayınlarda ortak bir atıf sisteminin kullanımını sağlamak hedeflenmektedir. İSNAD atıf sisteminin kullanımı, Türkçe konuşan ülkelerde sosyal ve beşeri bilimler alanında kaynak göstermede standartlaşmayı sağlayarak atıf ve etki değeri tespitine olanak sağlayacak ve Türk dünyası arasında bilimsel iletişimi kolaylaştıracaktır.İSNAD atıf sistemi, sosyal ve beşeri bilimler alanında araştırma yapan ve yazı kaleme alan öğrenciler, akademisyenler ve yazarlar ile bu alanda yayın yapan kurum ve kuruluşların hizmetine sunulmuştur. Sosyal bilimler alanında yayın yapan birçok dergi İSNAD atıf sistemini kullanmaya başlamıştır. Lisans mezuniyet tezi, yüksek lisans tezi ve doktora tezlerinin yazımında İSNAD atıf sisteminin kullanılmasını öngören ve bunu tez yazım kılavuzlarına dahil eden üniversitelerin sayısı artmaktadır. Ayrıca ulusal ve uluslararası sempozyum ve kongre düzenleyen birçok kurum ve kuruluş, katılımcıların bildirilerini İSNAD atıf sistemine uygun olarak hazırlamalarını talep etmeye başlamıştır. Ücretsiz olarak kullanıma sunulan bu sistem, kullanıcı dostu arayüzü ve kaynak gösterme yazılım eklentileri ile hızla kabul görmekte ve benimsenmektedir. Öğrenciler, yazarlar, araştırmacılar ve akademisyenler; İSNAD’ın EndNote, Zotero ve Mendeley gibi kaynak gösterme yazılım eklentileri sayesinde daha kolay, daha hızlı ve hatasız olarak “atıf ve kaynak gösterme” işlemlerini yapabilmektedirler. Bu sisteminin Türkiye ve Türk Cumhuriyetlerinde kullanımı yaygınlaşmaya devam etmektedir. www.isnadsistemi.org. (shrink)

Snake or serpent is one the most widespread and oldest symbols which is known among different cultures folklore and mythology. As the role of symbolic notions is at the center of understanding any mythology, we would like to determine imagery meanings of the snake which could help researchers for knowing the myths more accurate and descriptive. Sometimes this motif represents the cycle of time and sometimes it does refer to Evil and even could be the symbol of divinity and eternity. (...) So this should be noted that how we can grasp any meaning from the narrations in which applied snake notion. These properties had roots in what they could be aware of snake nature and its biological attributes. As the same time, these properties are meaningful under the conditions that culture and, in some cases, religious thought prepared. The mixture of these end to some image that could be found in the mythology of their region.The very article discusses mythological aspects of snake notion in Indian and Wikings folklore, similarly to those which research on the Indo-Europian and Vikings cultural relationship and connections; except that our research is not focused on ontological and historical debates but only on the descriptive analyzing of mythological semantics. Meanwhile, it can be counted as some base which useful for whom like to dig up relations between two far distance cultures of Indians and Wikings. (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)

The debate over news ombudsmen remains at a seemingly irreconcilable impasse, and less relevant as journalism shifts away from print and traditional newsroom structures in the new-media age. There are fewer than 30 ombudsmen at U.S. media outlets today, according to the Organization of News Ombudsmen (Ombudsmen, 2010). We argue that the greatest failure of ombudsmanship is that it does not go far enough in giving voice and visibility to the ombudsman's work, including interacting with community. Media news outlets can (...) best serve the public trust by fulfilling the journalistic mission of civic transformation through empowerment advocated by Christians, Ferre, and Fackler (1993). As the vanguard of the communitarian approach of ?person-in-community,? the ideal ombudsman would be just that: a person in the community. The ethical goal of ombudsmanship should be not to promote an apologist from within the ranks but rather to facilitate a community conversation. We propose integrating the ideal ombudsman (which we redefine and rename as the ethics examiner) with the best practices of successful news councils (hereafter called media councils in a return to their original name and to encompass a broader universe of information outlets). (shrink)

BackgroundThe coronavirus disease (COVID-19) treatment must be based on scientific methods such as clinical trials. Trials involving human subjects and those requiring a risk-benefit analysis may occasionally face challenges owing to the time limitations in the pandemic. MethodologyThis study analyses the WHO's International Clinical Trials Registry Platform and clinicaltrials.gov, where most COVID-19 clinical trials are registered, according to ethical criteria including study design, conflicts of interest, enrollment of healthcare workers, study locations, site-, design-, and participant-related issues. The discussion is based (...) on three aspects: the quality of the information to be produced, the relevance to significant health problems, and the creation or evaluation of interventions, policies, or practices that promote individual or public health. ResultsThere were significant differences between the two platforms regarding the investigational medicinal product (IMP), the comparator, ethics committee/institutional review board approval, plan to share individual participant data, study phase, site, IMP, and design-related issues. Conflict of interest, sponsor information, and management of vulnerable groups were the main areas wherein both platforms lacked sufficient information. ConclusionWith this analysis, we aimed to define a minimum set of ethical criteria for clinical trial platforms to obtain standardization between these two platforms. (shrink)

BackgroundThe coronavirus disease (COVID-19) treatment must be based on scientific methods such as clinical trials. Trials involving human subjects and those requiring a risk-benefit analysis may occasionally face challenges owing to the time limitations in the pandemic. MethodologyThis study analyses the WHO's International Clinical Trials Registry Platform and clinicaltrials.gov, where most COVID-19 clinical trials are registered, according to ethical criteria including study design, conflicts of interest, enrollment of healthcare workers, study locations, site-, design-, and participant-related issues. The discussion is based (...) on three aspects: the quality of the information to be produced, the relevance to significant health problems, and the creation or evaluation of interventions, policies, or practices that promote individual or public health. ResultsThere were significant differences between the two platforms regarding the investigational medicinal product (IMP), the comparator, ethics committee/institutional review board approval, plan to share individual participant data, study phase, site, IMP, and design-related issues. Conflict of interest, sponsor information, and management of vulnerable groups were the main areas wherein both platforms lacked sufficient information. ConclusionWith this analysis, we aimed to define a minimum set of ethical criteria for clinical trial platforms to obtain standardization between these two platforms. (shrink)

BackgroundThe coronavirus disease (COVID-19) treatment must be based on scientific methods such as clinical trials. Trials involving human subjects and those requiring a risk-benefit analysis may occasionally face challenges owing to the time limitations in the pandemic. MethodologyThis study analyses the WHO's International Clinical Trials Registry Platform and clinicaltrials.gov, where most COVID-19 clinical trials are registered, according to ethical criteria including study design, conflicts of interest, enrollment of healthcare workers, study locations, site-, design-, and participant-related issues. The discussion is based (...) on three aspects: the quality of the information to be produced, the relevance to significant health problems, and the creation or evaluation of interventions, policies, or practices that promote individual or public health. ResultsThere were significant differences between the two platforms regarding the investigational medicinal product (IMP), the comparator, ethics committee/institutional review board approval, plan to share individual participant data, study phase, site, IMP, and design-related issues. Conflict of interest, sponsor information, and management of vulnerable groups were the main areas wherein both platforms lacked sufficient information. ConclusionWith this analysis, we aimed to define a minimum set of ethical criteria for clinical trial platforms to obtain standardization between these two platforms. (shrink)

BackgroundThe coronavirus disease (COVID-19) treatment must be based on scientific methods such as clinical trials. Trials involving human subjects and those requiring a risk-benefit analysis may occasionally face challenges owing to the time limitations in the pandemic. MethodologyThis study analyses the WHO's International Clinical Trials Registry Platform and clinicaltrials.gov, where most COVID-19 clinical trials are registered, according to ethical criteria including study design, conflicts of interest, enrollment of healthcare workers, study locations, site-, design-, and participant-related issues. The discussion is based (...) on three aspects: the quality of the information to be produced, the relevance to significant health problems, and the creation or evaluation of interventions, policies, or practices that promote individual or public health. ResultsThere were significant differences between the two platforms regarding the investigational medicinal product (IMP), the comparator, ethics committee/institutional review board approval, plan to share individual participant data, study phase, site, IMP, and design-related issues. Conflict of interest, sponsor information, and management of vulnerable groups were the main areas wherein both platforms lacked sufficient information. ConclusionWith this analysis, we aimed to define a minimum set of ethical criteria for clinical trial platforms to obtain standardization between these two platforms. (shrink)

This article deals with the question of how academic freedom can be conceptualized and justified. First, I analyze two conceptions of academic freedom: institutional autonomy and intellectual and professional autonomy. I claim that institutional autonomy is a limited way to conceptualize academic freedom because there is no guarantee that institutions always favor freedom of intellectuals. In line with this, I argue that academic freedom as intellectual and professional autonomy should be the prior, if not the only, conception of academic freedom. (...) Second, I examine critically different justifications of academic freedom that provide us with reasons to attach high protection to academic freedom as a particular right. I contend that the justification of the university as a realm of discovery of truth and independent knowledge production has to be complemented with the justifications of the university as a realm of democratic free debate and the autonomy of academics to speak freely. This is because, the discovery of truth argument alone does not require us to accept any moral principle other than skepticism about our own beliefs, which is not a strong ground for free speech on its own. Third, I argue that equal autonomy provides a good reason for academic freedom by emphasizing the rights of academics to speak in line with what they believe is true and only in this way can they contribute to the democratic debate in academia. This line of reasoning endorses the value of the search for truth and knowledge too since it is only possible for academics to perform the profession of search for truth when they are able to speak, write and research freely. (shrink)

Inquiries about existence in Mesopotamia started with the Sumerians. They set an example for the civilizations established in this geography and affected them deeply. According to Sumerian mythology, they are cosmic forces identified with fresh water, salt water and mist that are eternal. With the combination of these cosmic elements, the sky and the earth, which are symbolized by the gods, were formed. The whole they formed was separated from each other by Enlil, who was identified with air, and celestial (...) bodies were formed with the expansion of air. The Semites continued this understanding with its main lines. In the Babylonian Epic of Creation, the beginning of the cosmic process is based on the generational conflict between the gods and is explained with the sacrifice of Tiamat, one of the first cosmic forces. The Chief God Marduk shattered Tiamat and created the universe from her remains, and man from the remains of Kingsu. According to the Mesopotamian mythological tradition, gods were derived from the first cosmic elements, which were eternal, and then they created the universe and man from these cosmic remains. According to Egyptian mythology, the eternal is the ocean. The primary gods, who existed in the eternal ocean, created the universe and humans with their natural secretions. According to many mythological narratives, the dominant god has performed the act of creation by expressing his thoughts or the imagination of the heart. As in Mesopotamian mythology, gods and natural beings were identified with a symbolic language in Egyptian mythology. Greek mythological approaches are gathered in outlines in the works of Homer and Hesiod, who are considered to be the founders of religion. Homer stated that the eternal, the divine ocean, is the source of everything. According to Hesiod, in the beginning, chaos (emptiness) occurred, and then the universe, gods and human beings emerged from this chaos, respectively. These understandings of existence also contain a significant amount of philosophical content. There is a parallelism between the understanding of being in myths and those of philosophers. (shrink)

Plato argued that knowledge of human nature can be reached through dialogue and dialectical method in accordance with the Socratic heritage. In his philosophy, man can be defined as being capable of rationally answering a rational question. By giving rational answers to himself and others, human also becomes a moral subject. In Plato's philosophy, we see a clear program based on human nature. Issues related to human nature are discussed in the process of applying Plato's theory of ideas to the (...) field of morality, art, politics and education. What emerges in practice, for example, right and fair behavior is a manifestation of the principle of truth and justice. According to Plato, man reflects the character of the state he lives in. To understand a person, it is necessary to consider the society in which he lives. The state is not an institution that people come together and establish with their own will, but an organism, a whole. According to Plato, in order to grasp the true meaning of human society and to arrange it properly, one must first comprehend the astronomical cosmos. Because, knowing the meaning of the concepts of harmony and order is possible only by understanding the astronomical cosmos, which is the expression of an eternal order. While studying the astronomical cosmos, a man comes to the idea of harmony and order itself. Indeed, the infinite canonical and harmonious movements of the stars in this pre-eternal order on their perennials lead to the concept of law itself. People who admire this harmony and order in the sky want to realize a model of it on earth. He concludes that the laws that will rule over the human world must be continuous and compatible, just like the laws in the world of stars. Thus, the state must be an earthly model of the astronomical cosmos. If a person lives in the state, he should realize this harmony and order in the state in his own spirit. (shrink)

İlyas Altuner, Descartes Felsefesine Giriş [An Introduction to Descartes' Philosophy], 110 pp.