The coastal area of Bangladesh is one of the most ecologically productive and it contains a rich biodiversity which includes several species that are endemic to this region. Much attention has been focused on ship breaking industries in the coastal areas because of the threat they pose to this thriving biological communities along with their other environmental impacts and the perilous working environment of the workers. The coastal environment of Sitakunda is severely contaminated by various processes related to ship-breaking i.e. (...) the disposal of different toxic wastes into the sea water, deforestation by expanding ship breaking yard, changing land-use pattern and release of toxic substance into the soil. Moreover, the workers of this industry are exposed to an extremely risky and toxic working environment which makes them vulnerable to both physical and psychological disorder as well as to accidental deaths and injury. Still, workers embrace these risks for very poor wages and most of the profits go to the already rich businessmen. Despite various negativities, this industry has gained importance due to the increasing demand of raw material for re-rolling industries and employment opportunities for the people of the coastal areas. As this industry is indispensable due to its importance in the macro and micro economy of Bangladesh, a sustainable management approach should be taken to at least minimize the environmental and health impacts of ship breaking industries. The current paper aims to investigate the extent to which this industry is affecting the ship breaking yard labors and the environment, despite the growing concern nationally and internationally, and it uses both primary and secondary data. (shrink)

Consanguineous marriage is traditionally common throughout the Eastern Mediterranean region, especially in the mainly Muslim countries. To date, there is little information on consanguinity in Yemen. The aim of this study was to ascertain the rate of consanguineous marriage and average coefficient of inbreeding in Sanaa City by means of a multi-stage random sampling technique. A total of 1050 wives and husbands were interviewed on consanguinity in their households. The total incidence of consanguinity was 44·7% (95% CI 41·7–47·7%) with first-cousin (...) marriages constituting 71·6% of the total consanguineous marriages and 32% of all marriages. Paternal parallel first cousins (Type I) accounted for 49% of first-cousin marriages. The average coefficient of inbreeding (F) was 0·02442. The incidence of consanguinity is relatively high in Yemen with predominantly first-cousin marriage. This might be related to the deeply rooted social and cultural beliefs in the country. (shrink)

The desire to minimize the number of individual new entities postulated is often referred to as quantitative parsimony. Its influence on the default hypotheses formulated by scientists seems undeniable. I argue that there is a wide class of cases for which the preference for quantitatively parsimonious hypotheses is demonstrably rational. The justification, in a nutshell, is that such hypotheses have greater explanatory power than less parsimonious alternatives. My analysis is restricted to a class of cases I shall refer to as (...) additive. Such cases involve the postulation of a collection of qualitatively identical individual objects which collectively explain some particular observed phenomenon. Especially clear examples of this sort occur in particle physics. 1 Introduction 2 Particle physics: a case study 3 Three kinds of simplicity 4 Explanatory power 5 Explanation and non-observation 6 Parsimony and scientific methodology 7 Conclusions. (shrink)

In this research, the key elements of lectio divina, which is a Western spiritual practice, were tried to be mentioned. Many new practices emerged in the transition from desert monasticism, where early Christian monasticism emerged, to the settled monastic order, which attached little importance to reading other than the Bible. The habit of reading has also become one of the indispensable elements of the monastery after the transition to the settled monasteries. The entry of this term into monastic literature dates (...) back to St. Benedict (480-547), who included it in the daily monastic calendar as a kind of monastic discipline. The lectio practice applied in monasteries brought along some questions such as what the content of this reading activity is, how long it lasts and how it should be practiced. In this regard, the contributions of Cassiodorus (490-583), who was also a contemporary of St. Benedict, to the monastic literature and the ideal of the monastic school, are important. In addition, in this study, information is given about the monastery copying activities, which have an important place to be directly related to the lectio and ensuring the preservation of knowledge and transferring it to the next generations. From this point of view, it has been tried to examine the comments made by the monastic leaders from the early period to the 12th century on the pagan literature, which is not included in the Bible and religious works read in the monastic libraries. Lectio divina gained popularity among monasteries affiliated with the Roman Catholic Church, and by the 12th century it had developed into the four-stage reading process known today by Guigo II. The details of this four-stage process were tried to be given in the last section and the study was concluded after the evaluations made in the conclusion section. (shrink)

İbn Arabî’nin Fusûsü’l-hikem’in Âdem Fassı’nda yer verdiği umûr-ı külliye kavramı, Fusûs şârihleri tarafından muhtelif şekillerde alımlanmıştır. Kimi sufîler bu kavramı küllilere kimisi de zihnî varlık tartışmalarına hasretmek suretiyle ele alma taraftarı olmuştur. Yakın dönemde yapılan araştırmalar bunun izinden giderek söz konusu kavramla külliler tartışması arasında irtibat kurmaya çalışmaktadır. Biz bu çalışmamızda, Meşşâî felsefe geleneğinde metafiziğin ilm-i küllî kısmının temel meselelerine karşılık gelen umûr-ı âmme kavramı ile Fusûs’da yer alan umûr-ı külliye arasında bir irtibatın imkânını sorgulayacağız. Bunu yaparken özellikle ilk şârih (...) Cendî’nin umûr-ı külliyeyi umûr-ı âmme kavramı ile karşılamasından hareket ederek bu bakış açısının sonraki dönem şârihleri arasında nasıl yankı bulduğunu Afîfüddin Tilimsânî, Abdürrezzâk el-Kâşânî, Davud el-Kayserî, Sâinüddin İbn Türke, Yazıcıoğlu Mehmed Efendi, Molla Câmî gibi düşünürlerin yorumları eşliğinde ele alacağız. Bu bağlamda umûr-ı külliyenin Tanrı ile âlem arasındaki irtibatı kurma-daki metafiziksel yönü ve ikinci akledilirler olarak değerlendirilmesi gibi on-tolojik ve epistemolojik cihetleri dikkate alınarak, umûr-ı âmme kavramı etrafında yapılan tartışmalarla benzer yönleri ortaya konulmaya çalışılacaktır. Bu sayede söz konusu yorum ve benzerliklerden yola çıkarak, bu kavram çiftinin, dile getirildikleri düşünce geleneklerinin yakınlaşmasına bir zemin teşkil edip etmeyeceği tartışılacaktır. (shrink)

Today as it was in the past, faith in shafaat is accepted by some groups while it is rejected by some others and both sides base their views on the Qur’an. When we examine the Qur'an, we see that some of the verses related to the theme refer to the existence of shafaat and the other part of it speaks the absence of shafaat. The Qur'an is a divine book which superstitious cannot get close to it in anyway. One of (...) the most important characteristics of the Qur’an is that there are no contradictory information and provisions that lie against each other. However, the Qur’an was taken as a reference for both denial and proscription of shafaat. Both the approval and rejection of the Qur'an the same intercession is a paradoxical situation incompatible with the divine word. This leads us to determine two different types of shafaat accepted and rejected according to the Qur'an and the differences between them; therefore, this leads us also to examine the related verses holistically. In this respect, we will try in this article to examine the verses about the possibility and impossibility of shafaat in the Qur’anic integrity. In the same way, we will try to determine the nature of the shafaat that the Qur’an rejects and approves of. (shrink)

Telling the truth is one of the most respected virtues in medical history and one of the most emphasized in the code of medical ethics. Health care providers are frequently confronted with the dilemma as to whether or not to tell the truth. This dilemma deepens when both choices are critically vicious: The choice is no longer between “right and right” or “right and wrong,” it is between “wrong and wrong.” In the case presented and discussed in this paper, a (...) research team in Saudi Arabia unintentionally uncovered information regarding misattributed paternity. In such a situation and in the context of a tribal cultural system, what should the team do with this information? This case analysis demonstrates the joint application of ethical resources originating from within and outside the Saudi Arabian context. The article analyses the case based on the moral problems involved, relevant medical application, and the impact of such information in the Saudi tribal and Islamic domains. The most pertinent relevant values and secular debates on similar matters are discussed. Finally, the article aims to provide an Islamic dimension of family, fatherhood, and adultery. (shrink)

This is the first study to examine the relationship between sustainability and soundness in banking as part of an integrated reporting approach. We consider 12 major European banks over the period 2006–2016. To test the relationship, two indexes were constructed, the sustainable performance index, which attempts to measure sustainability, and the banking soundness index, which measures bank soundness. The results show a bidirectional causality between sustainability and banking soundness. More specifically, soundness encourages banks to engage in sustainable development activities, while (...) the implementation of a sustainable development approach has a negative effect on banking soundness. Our research contributes to the literature on this topic in two ways. First, we propose a new method for measuring banking soundness based on a Bayesian approach. This approach allows us to study a large number of criteria and allows us to determine proactively the importance and the contribution of different determinants in achieving soundness. In addition, to the best of our knowledge, this is the first study that attempts to study the relationship between bank soundness and sustainability. (shrink)

ObjectivesDepression and anxiety persist in cancer patients, creating an additional burden during treatment and making it more challenging in terms of management and control. Studies on the prevalence of depression and anxiety among cancer patients in the Middle East are limited and include many limitations such as their small sample sizes and restriction to a specific type of cancer in specific clinical settings. This study aimed to describe the prevalence and risk factors of depression and anxiety among cancer patients in (...) the inpatient and outpatient settings.Materials and MethodsA total of 1,011 patients formed the study sample. Patients’ psychological status was assessed using the Hospital Anxiety and Depression Scale, the Patient Health Questionnaire, and the Generalized Anxiety Disorder 7-item scale. The prevalence rate of depressive and anxious symptomatology was estimated by dividing the number of patients who exceeded the borderline score: 10 or more for each subscale of the HADS scale, 15 or more for the GAD-7 scale, and 15 or more in the PHQ-9 by the total number of the patients. Risk factors were identified using logistic regression.ResultsThe prevalence of depressive and anxious symptomatology among all patients was 23.4% and 19.1–19.9%, respectively. Depressive symptomatology was more prevalent across patients who were hospitalized compared with patients in the outpatient setting. Similarly, anxious symptomatology was more prevalent in the inpatient setting. In the inpatient setting, depressive symptomatology was more prevalent among patients with bladder cancer, while severe anxious symptomatology was more prevalent across patients with lung cancer. In the outpatient setting, depressive and anxious symptomatology was more prevalent among breast and prostate cancer patients, respectively. Despite that, around 42.7% and 24.8% of the patients, respectively, reported that they feel anxious and depressed, and only 15.5% of them were using medications to manage their conditions.ConclusionOur study findings demonstrated a higher prevalence of depressive and anxious symptomatology in the inpatient setting and advanced disease stages. In addition, the underutilization of antidepressant therapy was observed. There is a need to consider mental disorders as part of the treatment protocol for cancer patients. Enhanced clinical monitoring and treatment of depression and anxiety of cancer patients are required. (shrink)

Parochial altruism is manifested in the most violent of conflicts. Although it makes evolutionary sense for kin, many non-kin groups also behave parochially altruistically in response to threat from out-groups. It is possible that such non-kin groups share a sense of “fictive” kinship which encourages them to behave parochially altruistically for each other’s benefit. Our findings show that individuals not directly involved in a conflict approved of parochial altruism enacted by an in-group against an out-group more when the out-group posed (...) a threat to the in-group; however, this effect wasgreaterwhen the in-group members expressed fictive kinship by addressing each other using kinship metaphors such as “brothers.” Furthermore, although males approved of parochial altruism more than females, as the male warrior hypothesis would suggest, the effects of threat and kinship metaphor on approval of parochial altruism applied to both genders. These findings were replicated in an honour and non-honour culture. (shrink)

At a time when there is increasing need to offer psychotherapeutic approaches which accommodate clients' religious and spiritual beliefs, and acknowledge the potential for healing and growth offered by religious frameworks, this book explores psychology from an Islamic paradigm and demonstrates how Islamic understandings of human nature, the self, and the soul can inform an Islamic psychotherapy. Drawing on a qualitative, grounded theory analysis of interviews with Islamic scholars and clinicians, this unique volume distils complex religious concepts to reconcile Islamic (...) theology with contemporary notions of psychology. Chapters offer nuanced explanations of relevant Islamic tradition and theological sources, consider how this relates to Western notions of psychotherapy and common misconceptions, and draw uniquely on first-hand data to develop a new theory of Islamic psychology. This in turn, informs an innovative and empirically driven model of practice which translates Islamic understandings of human psychology into a clinical framework for Islamic psychotherapy. An outstanding scholarly contribution to the modern and emerging discipline of Islamic psychology, this book makes a pioneering contribution to the integration of the Islamic sciences and clinical mental health practice. It will be a key resource for scholars, researchers, and practicing clinicians with an interest in Islamic psychology and Muslim mental health, as well as religion, spirituality and psychology more broadly. (shrink)

The role of software architecture in large-scale Agile development is important because several teams need to work together to release a single software product while helping to maximise teams’ autonomy. Governing and aligning Agile architecture across autonomous squads, when using the Spotify model, is a challenge because the Spotify model lacks practices for addressing Agile architecture governance. To explore how software architecture can be governed and aligned by scaling the Spotify model, we conducted a longitudinal embedded case study in a (...) multinational FinTech organisation. Then, we developed and evaluated an approach for architectural governance by conducting an embedded case study. The collected data was analysed using Thematic Analysis and informed by selected Grounded Theory techniques such as memoing, open coding, constant comparison, and sorting. Our approach for architectural governance comprises an organisational structure change and an architecture change management process. The benefits reported by the practitioners include devolving architectural decision-making to the operational level, enhancing architectural knowledge sharing among squads, minimising wasted effort in architectural refactoring, and other benefits. The practitioners in our case study realised an improved squad autonomy by the ability to govern and align architectural decisions. We provide two key contributions in this paper. First, we present the characteristics of our proposed architectural governance approach, its evaluation, benefits, and challenges. Second, we present how the novel Heterogeneous Tailoring model was enhanced to accommodate our architectural governance approach. (shrink)

THE TITLE W. used the title 'Philosophische Untersuchungen, Versuch einer Umar- beitung' as the heading of his 1936 revision of Br. B. in Vol. ...

The Cambridge World History of Medical Ethics is the first comprehensive scholarly account of the global history of medical ethics. Offering original interpretations of the field by leading bioethicists and historians of medicine, it will serve as the essential point of departure for future scholarship in the field. The volumes reconceptualize the history of medical ethics through the creation of new categories, including the life cycle; discourses of religion, philosophy, and bioethics; and the relationship between medical ethics and the state, (...) which includes a historical reexamination of the ethics of apartheid, colonialism, communism, health policy, imperialism, militarism, Nazi medicine, Nazi "medical ethics," and research ethics. Also included are the first global chronology of persons and texts; the first concise biographies of major figures in medical ethics; and the first comprehensive bibliography of the history of medical ethics. An extensive index guides readers to topics, texts, and proper names. (shrink)

Deliberation often begins with the question ‘What do I want to do?’ rather than the question of what one ought to do. This paper takes that question at face value, as a question about which of one’s desires is strongest, which sometimes guides action. The paper aims to explain which properties of a desire make that desire strong, in the sense of ‘strength’ relevant to this deliberative question. Both motivational force and phenomenological intensity seem relevant to a desire’s strength; however, (...) accounting for the strength of a desire in these terms opens up significant indeterminacy about what we want. The paper argues that this indeterminacy is often resolved simply by posing the question ‘What do I want to do?’ to oneself: there is reason to believe that one’s answer will play a verdictive role, partially determining what the agent most wants. Self-reflective beliefs can play a self-fulfilling role, and surprisingly this seems to follow from basic platitudes about the belief-desire model. (shrink)

In the polemical literature against Judaism, it is stated that Islam is the last religion, Prophet Muhammad was foretold in the Bible, and the Bible is distorted. Among the authors of such works, there are many who embraced Islam from Jews and Christians. Through their works, these converts show Muslims how serious they are in embracing Islam. In this article, the treatise under the evaluation was first brought to the agenda in 1867 by Gustav Flügel (d. 1870). Flügel claimed that (...) the author of the treatise was a Spanish or Moroccan convert Jew named Rakili. However, recent researches have revealed that Rakili is the name of the copyist and the author is an unknown Jew. Due to the Hebrew words in the text of the treatise, the author is thought to be a Jewish convert. The author of the treatise makes use of intensive quotations from Tanakh. However, it seems that the criticism of the treatise is not as strong as Ibn Hazm. The author also quotes from the Jewish oral tradition. Although the author is thought to be a Jewish convert, it is difficult to say that there is a very strong polemic of Judaism. Rather than showing that the Torah has been tampered with, using the passages of Tanakh, he wants to demonstrate that the Israelites went astray. In doing so, he tries to refute the Jewish claim of chosenness. Instead of stating that the Jews were not at the point of religious representation of God’s message, the author claims that Muhammad's followers were the addressees of this election. This method, which we occasionally encounter in other polemical treatises, appears as a much more intense and central agenda in this treatise. The most original aspect of this treatise at issue is the Ishmael-Isaac, Hagar-Sarah and Moses- Muhammad comparisons. The author insistently emphasizes that the chosen line is not the lineage of Isaac, but the lineage of Ishmael. As a natural consequence of this, he tries to prove that Muhammad is the greatest prophet to be obeyed and followed. What is interesting here is that the author, as a Jewish convert, tried to refute the idea of the chosennes of Jewish nation. According to him, there is an election not through Sarah and Isaac, but through Hagar and Ishmael. It is seen that those who have converted do such things both to prove their sincerity and to be accepted by Muslim administrators. The author’s glorifications of the Prophet Muhammad and his miracles by scorning Moses' miracles and Jewish ancestors can be described as an extreme attitude in this sense. The author also devotes a place to the subject of Biblical prophecies about the Prophet Muhammad. In this part, the author of the treatise stated that the gematria (abjad) value of some words in the Torah and the word Muhammad are equal. He claims that there are passages pointing to Muhammad. However, these passages are known in the polemical literature and are issues that were mentioned before the author. Apart from these widely known passages, there are some other passages he quoted. But these passages are also based on strained interpretations. Again, in some passages he quoted from Tanakh, it is seen that he was flexible and not loyal to the text. One of the points that the author dwells upon is the sins committed by the Israelites and the curses that were inflicted on them. The author of treatise supports this with passages different from Tanakh. Drawing attention to the fact that the Jews were cursed in their own books, which they consider sacred, the author tries to show that a nation so cursed cannot be a chosen people. The author, contrary to the Jews' expectation of the Messiah, points out that Jesus will come back, break the cross, kill the pig, and rule the earth. The writer, who reported the hadith that the Jews would be killed in the End Times, even reports that when the Jews hid behind the stones, the stones would say "There is a Jew behind me, come and kill". According to him, the time for Jews to repent has passed, because they could not take this opportunity by denying Muhammad either. The author has an interesting explanation as to why the hereafter and resurrection are not mentioned in the Torah. According to this claim, when God sent down the Torah to Moses, he ordered the Israelites to keep their orders and refrain from their prohibitions. Since God knows the hardness and stubbornness of the hearts of the Israelites, that most of them are devilish, engaged in magic and pagan cults, and prefer the world to the hereafter, he did not mention the issues such as heaven, hell, reward and punishment in the Torah. On the contrary, in many parts of the Torah, God said to them if you keep my orders, your sustenance will increase, your generation will increase, fertility will increase, and you will win victories over your enemies. (shrink)

In this article, we examined the relationship between abusive supervision and deviant workplace behavior and the moderating role of an Islamic Work Ethic. Three hundred and thirty‐six employees in different organizations (specializing in software development, medicine, law enforcement, telecommunication, pharmaceutics, and banking) across Pakistan completed our questionnaire. The results revealed that abusive supervision was positively related to deviant workplace behavior. Moreover, the moderation of an Islamic Work Ethic on the relationship between abusive supervision and deviant work behavior was confirmed. The (...) study contributed in many ways. It expanded literature by revealing a weaker relationship between abusive supervision and deviant behavior when Islamic Work Ethic (IWE) was high. It also tested the conservation of resources theory by providing a plausible reasoning of the role of IWE in employee motivation. By integrating IWE as a resource in the workplace, practitioners would learn that the proper use of resources would produce satisfied workers who would not indulge in deviant workplace behaviors. (shrink)

South Korea created miracles out of a mess in the second half of the twentieth century. They have built an industrial production and export giant called Han Miracle and a democratic culture. They also began to create a cultural fever worldwide called the Korean Wave. However, what makes the Korean modernisation story unique compared to other development experiences in Asia is neither its industrial development nor its democratisation. The rapid Christianisation, especially the Protestantisation of Korea, which walks alongside modernisation, is (...) what makes this story special. Catholics entered Korea first, but they failed due to various reasons. Then, a peasant movement called Tonghak, which is organised around a syncretic religion named Cheondogyo, began to rise. They even started a nationwide uprising and gained massive supporters, but they could not succeed in expanding aggressively after the Japanese occupation. The latest comers, the Protestants, eventually became the largest religious group in South Korea. The Protestants studied the Catholics’ failure and the Tonghak movement’s success well and created a syncretic folk religion that did not exclude local religious elements. This syncretism was the key to their mind-blowing success in South Korea. (shrink)

Erken dönem Mu’tezile kelâmcılarından biri olan Ebû Ca’fer Muhammed b. Abdullah el-İskâfî, kelâm ilmi ile ilgili sahip olduğu bilgi birikimini kullanarak İslam inanç ilkelerini daha çok akli ilkelerle savunmuştur. Mu’tezilenin genel metoduna uygun olarak tevhid, zat sıfat ilişkisi, halku’l-Kur’an, adalet, hüsün ve kubuh gibi konuları teşbihten uzak tenzihi önceleyen bir bakış açısıyla açıklamaya çalışmıştır. Allah’ın varlığını akli olarak ispat etmek amacıyla âlemin bütün unsurlarıyla hâdis olduğunu savunmuştur. Ayrıca yaşadığı dönemde sosyal bir problem olan imâmet konusu ile ilgili daha faziletli imâm (...) varken faziletli olanın imâm olmasını meşru görerek Şia ile diğer Müslümanlar arasındaki bu sorunu çözmeye çalışmıştır. Makalede müellifin ilahiyat ve âlem ile ilgili görüşleri daha çok klasik kelâm kaynaklarından, imâmet ile ilgili düşünceleri ise müellifin eserlerinden faydalanılarak tespit edilmeye çalışılmıştır. Çalışmamız, İslam düşüncesinin teşekkül döneminde İslam inancını savunan kelâmcıların görüşlerini dönemin şartları gözetilerek tarafsız bir şekilde ortaya koymayı hedeflemektedir. Bilindiği gibi İslam kelâmının oluşumuna katkı sunan ilk dönem kelâmcılarının yazdığı eserlerin büyük bir kısmı günümüze ulaşmamıştır. İslam kelâmının hangi şartlarda oluştuğu ve şekillendiğinin doğru bir şekilde öğrenilmesi açısından erken dönem kelâmcılarının görüşlerinin bilinmesi önem arz etmektedir. (shrink)