On theoretical aspects in literary writing.

Compared to our understanding of positive prediction error signals occurring due to unexpected reward outcomes, less is known about the neural circuitry in humans that drives negative prediction errors during omission of expected rewards. While classical learning theories such as Rescorla–Wagner or temporal difference learning suggest that both types of prediction errors result from a simple subtraction, there has been recent evidence suggesting that different brain regions provide input to dopamine neurons which contributes to specific components of this prediction error (...) computation. Here, we focus on the brain regions responding to negative prediction error signals, which has been well-established in animal studies to involve a distinct pathway through the lateral habenula. We examine the activity of this pathway in humans, using a conditioned inhibition paradigm with high-resolution functional MRI. First, participants learned to associate a sensory stimulus with reward delivery. Then, reward delivery was omitted whenever this stimulus was presented simultaneously with a different sensory stimulus, the conditioned inhibitor. Both reward presentation and the reward-predictive cue activated midbrain dopamine regions, insula and orbitofrontal cortex. While we found significant activity at an uncorrected threshold for the CI in the habenula, consistent with our predictions, it did not survive correction for multiple comparisons and awaits further replication. Additionally, the pallidum and putamen regions of the basal ganglia showed modulations of activity for the inhibitor that did not survive the corrected threshold. (shrink)

L'analyse et le développement du concept d'existence ont constitué un des enjeux philosophiques majeurs de la seconde moitié du XXe siècle en Europe. Or, ces divers courants philosophiques reposent fondamentalement sur une 'double économie de la rareté'. Ils affirment en effet, d'une part, que seul l'homme existe, et, d'autre part, qu'il n'existe que rarement. Que faire d'une telle radicalité, en ce début de XXIe siècle, à l'heure où la plupart des problèmes qui semblent se poser à nous relèvent de ce (...) que nous nommons plutôt la vie? Comment considérer, sans avoir à abandonner une telle perspective, les questions que celle-ci ouvre, à savoir celles relatives au vécu (celles de l'ordinaire ou de la quotidienneté contre toute logique de l'authenticité) et plus encore celles relatives au vivant (au sein d'un contexte animalier et environnemental tendu)?"--Page 4 of cover. (shrink)

Correct Grammar is an easy to use, powerful and inexpensive grammar checker suitable for IBM personal computers and compatibles. It installs in minutes, is readily customized, and is designed to work with all major word processor programs such as WordPerfect, WordStar and Microsoft Works. It will also process ASCII files. I highly recommend Correct Grammar. It is a fine program.

EndNote is a reference database and bibliography maker for the IBM and compatibles. It is an extremely useful and versatile program and is a must for anyone who does a large amount of scientific writing. It eliminates the drudgery of typing the same references over and over, whether it be for a grant application, a series of submitted manuscripts, or a resubmission of a manuscript to a journal with a different reference format.

Im Zentrum des Cusanischen Denkens steht seit seinen Anfängen durchgängig die Auslotung der menschlichen Mittel und Formen, einen adäquaten und genauen Begriff des Absoluten oder des Unendlichen zu gewinnen. Die Studie widmet sich der Analyse der wesentlichen Ausarbeitungen eines Gottesbegriffs durch Nikolaus von Kues aus den Jahren 1459 bis 1464, die als Vollendung seines Denkweges angesehen werden können, weil sie durch konzeptuelle Neuerungen ein spekulatives und argumentatives Niveau erreichen, das eine genuin philosophische und damit christliche Vorgaben überhöhende Logik der Unendlichkeit (...) ermöglicht. (shrink)

Die vorliegende Arbeit untersucht die Bedeutung des Mythos für die Philosophie Platons und das nachplatonische, antike Denken. Dabei konzentriert sie sich auf den Schlußmythos der Politeia und den Kommentar des Neuplatonikers Proklos zu diesem Text. Auf dieser Grundlage sind ihr allgemeine Aussagen zu Funktion und Stellung des Mythos in der Philosophie möglich. Anders als in vergleichbaren Publikationen wird der platonische Mythos weder historisch noch als Dialogelement isoliert. So kann sein Verhältnis zum philosophischen Denken in der Antike neu reflektiert werden: Aus (...) der Reformulierung des mit ihm verbundenen Dialogs entsteht die 'Rationalität' des Mythischen. (shrink)

Biography of Tran Duc Thao, 1917-1993, a Vietnamese philosopher.

In this book, Jiwei Ci explores the dual nature of justice, in an attempt to make unitary sense of key features of justice reflected in its close relation to ...

: The Confucian relational concept of the person has been proposed as an epistemically more cogent and ethically more attractive alternative to that of liberal individualism. Two arguments are raised against this proposal without defending liberal individualism. Ethically, Confucianism is vitiated by certain unattractive features that cannot be removed without reducing the Confucian relational concept of the person to an abstract and not very helpful notion of human relatedness. Epistemically, Confucianism commits the essentialist fallacy of treating its own concept of (...) human relations as reflecting the nature of things. In view of these limitations, the Confucian relational concept of the person does not provide a viable framework for dealing with social issues including bioethics. (shrink)

Çatı, eylemin özne veya nesneyle ilişkisinin niteliğini açıklayan bir kavramdır. Türkçede çatıya ilişkin kavramlar, özne ve nesne esas alınarak oldukça işlevsel bir biçimde sınıflandırılmıştır. Türkçedeki çatı kavramlarının Arapçadaki karşılıkları ise fiil kalıplarının anlamları başlığı altında yer alır. Bu anlamların ve ilgili kavramların Arapçada kendine özgü bir sistematiği ve mantığı vardır. Anadili Arapça olanlar için bu sistematik, tutarlı ve anlamlı bir yapı arz eder. Ancak anadili Türkçe olanların, Arapçada fiil kalıplarının anlamlarını ve çatı kavramlarını anlama ve anlamlandırmalarına katkı sunacak bir sınıflandırmaya (...) ve yaklaşıma da ihtiyaç vardır. Fiil kalıplarının anlamları çeşitli çalışmalara konu edilmiştir. Ancak çatı kavramları iki dilde karşılaştırılmamıştır. Bu çalışmanın amacı, Arapçadaki çatı kavramlarını, Türkçedeki çatı tasnifi üzerinden sınıflandırarak, onları Türkçeleriyle karşılaştırmaktır. Ayrıca Arapçadaki fiil kalıplarının çatı dışındaki anlam ve işlevlerine, Türkçe dilbilgisi kavramları perspektifinden bir yaklaşım geliştirmektir. Bu çalışmada, Arapçada çatı karşılığında kullanılan bina kavramının, Türkçedeki çatı kavramını da içeren daha geniş bir kavram olduğu, müteaddî teriminin, Türkçedeki geçişli, oldurgan ve ettirgen kavramlarının karşılığı olarak kullanıldığı, dönüşlülük olgusunun ise iki dildeki tarifinin farklı yapıldığı sonucuna ulaşılmıştır. Türkçedeki çatı tasnifinin esas alınarak Arapçadaki çatı kavramlarını sınıflandırmanın Arapça çatı kavramlarını anlama ve anlamlandırma açısından da işlevsel olduğu değerlendirilmektedir. (shrink)

Descartes’ metaphysical project revolves around the themes of the self, God, and the external world. He takes the self as a thinking substance by separating it from the extended substance. Unlike God – the uncreated substance – the self and the external world are considered to be created substances. This paper has three objectives. The first is to find out Descartes’ answer to the question of what the self and the external world are by examining existence and persistence. The second (...) is to show how Descartes demonstrates the self-getting access to this world. The last is to point out the deficiency in his metaphysical project, namely, the deficiency in his accounts of the self, the external world, and the relation between them. This paper attempts to make up for this deficiency by putting the missing piece, i.e., time into its place. (shrink)

This article discusses the issue of arrangement /ordering of compulsory-comprehensive maqāsid. In this respect, the main purpose is to help clarify the ordering problem. To accomplish this task, the classical and contemporary studies on this subject were reviewed. Within the scope of this research, it has been determined that the universal principles are generally listed in the order of religion, nafs, mind, generation and property. However, alternative orderings can be found where the nafs is placed at the forefront. The focal (...) point of the ordering problem is emerges from the question of whether Allah's rights/otherworldly maqāsid should be priorities or servants' rights/worldly maqāsid. The conflict between religion, which is an otherworldly value, and other principles played an active role in this classification of maqāsid. Many legal scholars who placed religion in the first place in the classical period did not clearly explained the justification of their arrangement. Also, many of today's researchers also stated that religion should come first. The scholars who put both the religion and the nafs in the center have listed many evidence for their preference. The legal scholars who put religion at the center have pointed the verse " I have not created the jinn and men but they may worship Me" as the basis for their views. Accordingly, the main purpose of the creation of human being is to serve Allah. Because the most important right to be fulfilled is the right of Allah religion should take precedence over other virtues in maqasid. Religion is also the only essential way that leads to eternal happiness. According to the legal scholars who put religion into the center, other maqasid principles are secondary. Correlatively, other principles serve religion. The hadith "The debt to Allah is more worthy of being paid." has been made the basis. Since religion constitutes the essence of the maqāsid, it is also a requirement of reason to make religion essential. According to another reason they stated, the obligation of jihad also ensures that religion is at the center. The obligation of jihad causes lives to be sacrificed to protect the religion. This means that religion is superior to the nafs and other principles. Because jihad, which is the order of religion, is fard. The scholars who maintain that the rights of the servants should take precedence over the right of Allah have cited also a lot of evidence. We come across with their views presented as a weak view in the sources or as an answer to a possible question. There is no clear information about to whom these views belong. Therefore, it is stated that no one introduces the nafs to religion. As a matter of fact, it is stated that it is not correct to qualify these views as an independent view defended by scholars. In other words, the view putting the nafs at the center and the evidence to this preference at this point should be regarded as hypothetical. We are of the view that these claims of contemporary writers need to be proven. The basic reason of the views that puts the nafs in the center is based on the pre-acceptance that maslahahs like the nafs are the right of servants while religion is the right of Allah. The given reasons can be addressed under three main headings: punishments, mitigation of prayers, and concern with non-Muslims. In case where the rights of the servant and Allah unite, the rights of the servant should be preferred. Because, the rights of servants are on hardship, and the rights of Allah are on breadth and mercy. On the contrary to the rights of the servants, postponing or neglecting the right of Allah will not harm Allah. It is clear that if the rights of the servants face postponement, they will suffer serious damage. The fact that killing a man who both abandoned his religion and killed someone unfairly, not for his departure from religion, but for retaliation, that is, the right of a servant, is a concrete example of this. The shortening of the prayer during the journey, the patient’s abandoning standing in prayer and the fasting, and other examples also require the human to be in the center. Today, there are researchers who take the nafs to the center. The existence of religion for humans and society reflects the view of these researchers. Because it is clear that religion will remain dysfunctional where there is no human and society. When these evidences are examined carefully, it can be concluded that the opinion that defends the nafs to be at the center of comprehensive maqāsid is preferable. (shrink)

In this article, the views of Yusuf al-Qaradawi (d. 2022) on the change of the fatwa are discussed. Other issues of the fatwa method are generally excluded from the scope. At the point of solving new problems, the change of the fatwa is important. The aim of the study is to reveal al-Qaradawi's contribution to the issue of changing the fatwa. In this study, in which the qualitative research method was used, thematic reading was made. As it is known, scholars (...) have adopted the idea that the provisions open to ijtihad can be changed. According to al-Qaradawi, there is even a consensus on this. Likewise, there is a consensus that the final provisions are not subject to change. al-Qaradawi mentioned that independent ijtihad activities should continue. Because only in this way can fiqh remain alive and dynamic. Therefore, it can solve new problems. Therefore, the idea that the door of ijtihad is closed cannot be accepted. On the other hand, scholars should take into account the ancient jurisprudence. It should contribute to this information by adding or correcting it. The principles that allow the change of the fatwa are four in the form of time, place, situation and custom. al-Qaradawi stated that he added six new elements to these. These are as follows: The change of information, the change of people's needs, the change of people's power and possibilities, umumu'l-balwa, the change of social, economic and political conditions, the change of opinion and idea. The author has reached these six elements as a result of a deep research. Muftis should take these factors into consideration when issuing a fatwa. Because the maslahah of the servants and the principle of convenience require this. (shrink)

It is a reality experienced by almost everyone that digitalization completely encompasses life with its positive and negative aspects. This makes it necessary to examine digitalization in the field of religion, especially in religious education and religious services. Thus, in this paper, it is aimed to examine the idea of transferring religious services to digital platforms and what can be done in this regard through the example of Germany. Germany is a country that follows the developments in the field of (...) digitalization closely, and carries out important studies in this direction. In this study, in which the qualitative research method was adopted, the document review method was preferred and the German Protestant Church was chosen as the sample. Official website of the Church and the links on the website were taken as documents which were analyzed with descriptive analysis. As a result of the study, it has been determined that the Protestant Church of Germany uses many tools of new media in its digital religious services. These tools were classified and examined under eight headings: Web sites, social media platforms, digital communication platforms, YouTube channels, smartphone applications, podcasts, audiobooks and virtual trips. The Church offers 12 types of religious services on these platforms, and the two most intense services are in the categories of “Prayer services” and “Bible readings/sections from the Bible”. Although the two most intensive services offered by the Church are within the scope of traditional religious services, its services appeal to many segments of the society with wide variety of topics in different program formats such as culture, art and music, chat/conversation, social/cultural/actual contents. One of the most striking aspects of the Church’s digital religious services is the effort to gain especially the younger generation through digital areas they socialize with. In addition, the effort to support people psychologically and spiritually with prayer services and the holy text is another notable aspect. At the end of the study, it is made an overall evaluation of the services of the Presidency of Religious Affairs and gave general suggestions to improve the services. (shrink)

The translation of the Bible into Turkish as a whole was made in Istanbul in 1665-1666 by Wojciech Bobowski (Ali Ufki Bey), who was of Polish origin, spoke 17 different languages, later became a Muslim, served in the Ottoman palace for many years. Among the languages he could speak were mainly Latin, Greek, Hebrew, Polish, English, French, Italian, Arabic, Turkish. He is also known as Albert Bobowski and Albertus Bobovius in European sources. The translation was planned by a group of (...) Dutch Protestants, while Dutch ambassador Levinus Warner followed the work in Istanbul. The translation texts were checked and sent immediately to the Netherlands for printing, but could be printed in Paris in 1827 due to the adverse condition. In this edition, M. Jean Daniel Kieffer has revised some on Ali Ufki Bey's translation. This translation, with some changes and corrections in the Arabic alphabet (Ottoman) in 1878, 1885, 1886, 1901was printed in Latin alphabet in 1941.The style and language properties of the 1941 edition made it difficult to understand the Bible, so it was reprinted in 2001 with the more contemporary words under the name Kutsal Kitap (Yeni Çeviri).The background of the Turkish translations of the Bible, the contributions of the Bible Society (English and Foreign Bible Society) to these studies, the change of the words used in the translations, the translation of Wojciech Bobowski used as the source text and the follow-up of this translation process are important. Because the original text of the translations of the Bible in Turkish is based on the translation of Wojciech Bobowski. (shrink)

I am extremely grateful to the three commentators for their instructive and challenging criticisms and for giving me the opportunity to make my position more plausible and, where it is bound to remain controversial, clearer than it is in my book.1 In doing so, I will sometimes be concerned simply to clear up what I consider to be misunderstandings on the part of my commentators, in full awareness that my own lack of clarity or emphasis may well have contributed to (...) them. This I take to be worthwhile in its own right, but especially for the sake of locating more precisely the issues where real disagreement exists and facilitating useful engagement on these issues. As the line between these tasks is seldom sharp... (shrink)