This study is an investigation of the views of medical students (N=15) and physicians (N=14), in Turkey, on conscientious objection through elaboration on their experiences in medical practice within the framework of conscientious objection, and evaluation of the data from an ethical perspective. The data received from in‐depth interviews were evaluated by using the thematic content analysis method. They were then divided into contexts and themes as follows: “Refusal to provide healthcare services,” “scope of conscientious objection,” and “impact of conscientious (...) objection (in case of legal entitlement).” The opinions of our research participants suggest that conscientious objection has become widespread in medical practices. It is argued that the tendency of healthcare providers and patients to find temporary resolutions to ethical dilemmas only complicates such resolutions. It is imperative, therefore, to set a rational limit on conscientious objection so as to prevent the adoption of an attitude shaped completely by the personal beliefs of the physician or the patient. (shrink)

Normal 0 false false false MicrosoftInternetExplorer4 /* Style Definitions */ table.MsoNormalTable {mso-style-name:"Table Normal"; mso-tstyle-rowband-size:0; mso-tstyle-colband-size:0; mso-style-noshow:yes; mso-style-parent:""; mso-padding-alt:0in 5.4pt 0in 5.4pt; mso-para-margin:0in; mso-para-margin-bottom:.0001pt; mso-pagination:widow-orphan; font-size:10.0pt; font-family:"Times New Roman"; mso-ansi-language:#0400; mso-fareast-language:#0400; mso-bidi-language:#0400;} After Kant’s strict separation of the fields of pure reason and practical reason and his demonstration that reason cannot know anything apart from phenomena including the existence of God there was a continuous desire to reestablish the unity of both. The most successful attempt in that direction so far was (...) Hegel’s phenomenology of the Spirit where he claimed he succeeded to establish the unity of the two as the Absolute. Yet, even this was problematic for it was the faith itself which supplied the basis of unity while the character of reason (pure insight) was particularity of the self-consciousness. In the late modernity where everything has imploded postmodern theory have successfully destroyed the metanarratives that hold the modernist ideals together. Under these conditions in which the assertion of any kind of subjectivity is impossible there is now a growing interest again in the theories trying to establish the basis of a post-secular society where finally faith and knowledge are hoped to be reconciled and supply a new meaning instead of the lost ones. Particularly the theories developed by Jacques Derrida and Jürgen Habermas try to legitimize the return of the spirit or the ‘religious’ under the aegis of a still secular state. However, such a desire remains problematical as in Hegel’s case for with its totalizing tendency the return of the spirit would tend to eradicate all difference as the basis of conflict and render the effective political action impossible. (shrink)

Ortaçağ İslam Dünyasında yöneten ve yönetilenler arasındaki bağı âlimler sağlamaktaydı. Sultan ve emirin halka adaletle muamele etmesini, Kuran-ı Kerim ve Sünnet-i Şerife göre yaşamasını ve toplumsal hayatı düzenlemesine yardımcı olurdu. Zaman içerisinde yöneticilerde görülen kusurların ortaya konulmasına yönelik çözüm önerileri sunan âlimler, eserler kaleme almaya başlamış ve bu eserlere siyasetname ve nasihatname denilmeye başlanmıştır. Bu eserlerden bazıları gayet hacimli olup sultana arz edilmekteydiler. Bazısı ise risale şeklinde ve daha kısa yazılarak toplumun huzurunu bozan veya toplumda çok acil çözülmesi gereken unsurları (...) ihtiva etmekteydi. Selçukluların XI. Yüzyıldan itibaren İslam Dünyasına geniş bir hâkimiyet sahası oluşturmaları üzerine siyasetname telifi artmıştı. XIII. Yüzyıl hadis âlimlerinden Ziyâeddin el-Makdîsî’nin yaşadığı Eyyubiler Dönemine kadar bu eser yazım türü yaygınlık kazanmıştır. El-Makdisî, Dimaşk Eyyubî meliki el-Melikü’l-Eşref Musâ’nın düşkün bir hayat sürmesi üzerine özellikle toplumda bozulmalar meydana gelmesi ve devlet yönetiminde zaafa düşülmesi gibi sebeplerle bir nasihatname yazmış ve halkın üzerindeki olumsuz etkileri azaltmayı gaye edinmiştir. Nasihatname sultanın konumuna uygun, yumuşak bir dille ve nazik bir üslupla kaleme alınmış olup eserde ayet ve sahih hadislere yer verilmiştir. (shrink)

This article tries to discuss the potential dangers of proposing a world order in the form of the morally based idea of perpetual peace as it is developed by Kant and further propagated by Habermas and Derrida. Drawing on a distinction between the Kantian idea of morality (Moralität) attributed to the internality of man via its theological connection with god and an idea of ethics akin to Aristotelian and/or Hegelian notions (ethos or ethical life – Sittlichkeit), the article posits the (...) question of the role of morality in the formation of the idea of perpetual peace. While doing this, it will also discuss some of the dangers of imposing a moral law under the pretext of moral necessity onto a humanity who may not will to adhere to the same principles. Thus, even though it does not discuss human rights directly, all the argument revolves around the question of the status of universal human rights as the law of the cosmopoli- tan world and the institutions imposing that law on today’s nations. (shrink)

When accessing healthcare services, LGBT+ individuals are often exposed to segregating and marginalizing discourses. Knowledge about how such experiences are reflected in the moral world of LGBT+ individuals living in Turkey is limited. This study examined LGBT+ individuals’ lived experiences when utilizing healthcare services. The findings are discussed in terms of moral discourses related to LGBT+ individuals’ gender identity and sexual orientation. A qualitative field study was conducted using semi-structured interviews with fifty-five LGBT+ individuals from Turkish cities who were in (...) contact with various non-governmental organizations that conduct studies on gender identity and sexual orientation. A questionnaire was administered with items on participants’ demographic information, experiences, behavioural patterns, and knowledge regarding healthcare services. The data were analysed thematically. The findings were evaluated within the framework of “access to healthcare service” theme related to “healthcare service demand” context. Additionally, the “interaction with physicians” theme was addressed in the context of “physician–patient/counselee relationship.” LGBT+ individuals state that they are exposed to stigmatizing and segregating discourses by healthcare professionals, which might pose an obstacle for adaptive health-seeking behaviours. These results suggest that physicians’ professional approach has a considerable influence on LGBT+ individuals’ capacity for utilizing healthcare services. (shrink)

Projects conducted at primary schools are of great importance in environmental education. In this study, interviews were carried out with teachers who were theparticipants of particular environmental projects. This survey study is conducted through a descriptive research method, namely, semi-structured interviews. The data were analyzed descriptively. The study revealed that teachers felt environmental education projects made various contributions to students, schools, school staff, teachers, parents, and the school environment. However, it was discovered that teachers experienced some problems in project implementation. (...) The solutions offered by teachers who experienced these problems were also determined. (shrink)

According to a classical narrative, early geneticists, failing to see how Mendelism provides the missing pieces of Darwin’s theory, rejected gradual changes and advocated an implausible yet briefly popular view of evolution-by-mutation; after decades of delay (in which synthesis was prevented by personal conflicts, disciplinary rivalries, and anti-Darwinian animus), Darwinism emerged on a new Mendelian basis. Based on the works of four influential early geneticists – Bateson, de Vries, Morgan and Punnett –, and drawing on recent scholarship, we offer an (...) alternative that turns the classical view on its head. For early geneticists, embracing discrete inheritance and the mutation theory (for the origin of hereditary variation) did not entail rejection of selection, but rejection of Darwin’s non-Mendelian views of heredity and variation, his doctrine of natura non facit saltum, and his conception of “natural selection” as a creative force that shapes features out of masses of infinitesimal differences. We find no evidence of a delay in synthesizing mutation, rules of discrete inheritance, and selection in a Mendelian-Mutationist Synthesis. Instead, before 1918, early geneticists had conceptualized allelic selection, the Hardy–Weinberg equilibrium, the evolution of a quantitative trait under selection, the probability of fixation of a new mutation, and other key innovations. Contemporary evolutionary thinking seems closer to their more ecumenical view than to the restrictive mid-twentieth-century consensus known as the Modern Synthesis. (shrink)

The work described in this report is motivated by the desire to test the expressive possibilities of action language C+. The Causal Calculator (CCalc) is a system that answers queries about action domains described in a fragment of that language. The Zoo World and the Traffic World have been proposed by Erik Sandewall in his Logic Modelling Workshop—an environment for communicating axiomatizations of action domains of nontrivial size. -/- The Zoo World consists of several cages and the exterior, gates between (...) them, and animals of several species, including humans. Actions in this domain include moving within and between cages, opening and closing gates, and mounting and riding animals. The Traffic World includes vehicles moving continuously between road crossings subject to a number of restrictions, such as speed limits and keeping a fixed safety distance away from other vehicles on the road. We show how to represent the two domains in the input language of CCalc, and how to use CCalc to test these representations. (shrink)

In Turkey, the numbers of studies that deal with agriculture and food as a system and process, and that address the issue with an integrated approach are very limited. Besides, there is no empirical study available in the national literature in which agricultural and food system has been analyzed within the framework of applied ethics. The present study aims to investigate the characteristics of food and agricultural engineers and veterinary physicians in terms of their tendency to carry out ethical evaluations (...) when faced with issues falling under the field of agriculture and food ethics, and detect their capacity to identify ethical problems.A cross-sectional survey was employed in this study. Descriptive statistics like percentages and frequencies based on the scores from the scale were used. Data were collected via survey method from three occupational groups, namely, food and agricultural engineers and veterinary physicians working in 12 regions of Turkey, and analyzed using chi-square and score test. A total of 865 professionals from 55 different cities participated in the study. Data concerning participants’ level of ethics awareness regarding the identification and evaluation of ethical problems in the fields of food and agriculture were obtained. While the participating professionals could easily detect the problems in food and agriculture system that carried no ethical dilemma, they had difficulty in identifying issues that involved ethical dilemmas. It was also revealed that there was a significant difference between professionals in terms of their perception of ethical problems, demonstrating the need for a comprehensive ethics education to be imparted during and after under-graduate. (shrink)

Ottoman Turkish or Ottoman –as a mumpsimus – is basically Turkish language, over time it has been substantially influenced by Arabic and Persian. Its alphabet is based on Arabic letters. It has borrowed letters from Persian as well. Its vocabulary is essentially Turkish; however, it has borrowed words from Arabic and Persian at a substantial level. Arabic language attracted attention in mosques because it was the language of the religion, and in madrasahs because it was the language of science. As (...) for Persian, it spread in Turkish states as the literary language and this lifted its effectiveness especially in Seljukian palaces. Arabic writing, which is the common writing form for both languages, became the writing form for virtually the entire Islamic world, and thus, Turks employed Arabic writing form to be able to write in their own languages. According to resources, the first written Turkish language grammar book is Muyassiratu’l-ulum by Bergamalı Kadri. Apart from this book, the earliest sources on Ottoman Turkish grammar and principles were started to be written after 1840. While writing activities about Ottoman Turkish grammar increased in late 19th and early 20th centuries, they have gained further acceleration nowadays. In fact, the statement about a generation who cannot read the grave stones of their ancestors has been influential. After providing education on Ottoman Turkish as a compulsory or elective course as part of high school syllabus by the Ministry of National Education, and due to the natural increase in the numbers of students in Theology and Literature Faculties of universities which are, nowadays, almost in every city, writing activities about Ottoman Turkish have become desirable and a sector has been formed in this field. Many researchers who teach this course started to write an Ottoman Turkish grammar book to use in their own lessons, and this caused the number of Ottoman Turkish publications to increase in the market. According to our findings, grammar books of Turkey Turkish were also written in foreign languages, in late 19th and early 20th centuries. Through writing Turkey Turkish grammar work in German, French, English, Italian, Latin, Hungarian, Russian and Greek, foreign authors aimed to teach Turkish to their own nations. Although all of these works were produced in order to contribute teaching of Ottoman Turkish, efforts to generate solutions for certain problematic issues became a lot more complicated. To illustrate, when case about kaaf (ك) letter, which is the subject of this study, is examined either in grammar books written after 1840s, or in the books written by contemporary researchers, two aspects are noteworthy. One of these is the change in the number of letters forming the alphabet, the other one is the classification and nomenclature regarding kaaf (ك) letter, which effects this number. That Ottoman Turkish consists of three languages and uses Arabic alphabet and vocabulary from three different languages resulted in problems like difference in the number of letters in the alphabet and problems in the articulation of certain letters. It has been determined that one of the reasons why the number of letters in the alphabet is different is directly letter kaaf and that there are problems in both articulation and classification of the letter kaaf used in Arabic, Persian and Turkish words. When the books written on Ottoman Turkish grammar starting from the 19th century until today are analysed, no studies have ever been done either about the changes in the numbers forming the alphabet, or about the classification and articulation problems of letter kaaf (ك) and about the solution offersed to these. In this article, by attracting attention to both the number of letters in the alphabet, and to the classification and articulation problems of letter kaaf (ك), findings regarding the solutions of these problems are presented. The study consists of three main chapters. In the first chapter, the function of various letters is presented and especially the effect of kaaf on the number of letters in Ottoman Turkish alphabet is elaborated and after the analyses, the number of letters is determined. In the second chapter, triplet, quartet and quintet classifications of letter kaaf are examined and its nomenclature and articulations are analysed. In the last chapter, problems about classification and articulation of kaaf are evaluated and a new classification is suggested. Yet, it is obvious that either this classification or the previous ones do not contribute to the question of which sound to use while pronouncing kaaf. Therefore, at the end of the study, some determinations have been made for solving the problem of kaaf’s articulation. (shrink)

This study aims to develop a valid and reliable scale to assess whether a physician is inclined to take conscientious objection when asked to perform medical services that clash with his/her personal beliefs. The scale, named the Inclination toward Conscientious Objection Scale, was developed for physicians in Turkey. Face validity, content validity, criterion-related validity, and construct validity of the scale were evaluated in the development process. While measuring criterion-related validity, Student’s t-test was used to identify the groups that did and (...) did not show inclination toward conscientious objection. There were 126 items in the initial item pool, which reduced to 42 after content validity evaluation by five experts. After necessary adjustments, the scale was administered to 224 participants. Both exploratory and confirmatory factor analyses were performed to investigate factor structure. The split-half method was employed to assess scale reliability, and the Spearman-Brown coefficient was calculated. Cronbach’s alpha reliability coefficient was used to estimate the internal consistency of the scale items. The distinctiveness of the items was evaluated using Student’s t-test. The lower and upper 27% groups were compared to assess the distinctiveness of the scale. The items were loaded on four factors that explained 85.46% of the variance: “Conscientious Objection – Medical Profession Relationship,” “Conscientious Objection in Medical Education and Medical Practice,” “Conscientious Objection with regard to the Concept of Rights” and “Conscientious Objection – Physician’s Professional Identity and Role.” The final scale has 40 items, and was found to be valid and reliable with high internal consistency. (shrink)

This paper explores the factory regime in the ‘Sun'1 food processing factory in Turkey, drawing on participant observation in the factory, informal interviews with women workers and in-depth interviews with the managers of the factory's ‘gherkin department’ in which I worked. This paper argues that the ‘Sun’ bottling and canning factory is best understood through my concept of the ‘familial factory regime’. By ‘familial factory regime’ I mean a factory regime in which the features of the extended patriarchal family are (...) used to manage the labour force by obtaining women workers’ consent. Indeed, the paper suggests that there is a tendency for patriarchy to be reconstituted in the workplace through the presence of a familial factory regime. 1‘Sun’ is a pseudonymous name of the factory, which I gave it because of the heat. (shrink)

Our study aimed to investigate what Muslim families in England have the opportunity to have religious education for their children and to examine the institutions or structures that provide Islamic education opportunities. Document analysis as a qualitative method was adopted in our study. Academic books and articles related to the subject, statistical records, various re-ports provided by the state and private institutions, school curricula, school inspection reports, and law articles, and some court decisions constitute the main data sources. Maximum diversi-ty (...) sampling from the purposeful sampling types was used in determining the schools that were examined their Islamic curriculum, and it was tried to include as many different curriculum examples as possible. The fact that religious lessons are compulsory in schools in England and that this lesson is taught with a multicultural approach can be seen as an opportunity. On the other hand, there is a flexible education system in England. Muslim faith schools, supplementary schools (madrasa, maktab, and mosque school), and the home-schooling system are places and structures where Islamic education is carried out within the scope of formal and informal education. It is seen that Muslim faith schools are allowed to be opened as 'voluntary aided schools' by defining their distinctive religious characters as Muslim. The number of ‘state-funded Muslim schools’ is very limited, but their existence carries symbolic weight as a recognition of the Muslim com-munity’s right to establish such schools. It is understood that Muslim faith schools were opened mostly in the category of ‘independent schools’. Although there are various discussions about it, it is also important for Muslims to have informal religious education, in addition to formal education; it is allowed to open schools that offer Islamic education under the name of madrasa, maktab or mosque school. Families who send their children to the community schools because of the insufficient number of Muslim faith schools send their children to madāris (singular: madrasa), makātib (singular: maktab), or mosque schools which are called as ‘supplementary schools’. Social and moral values are taught here, including the teaching of the Qur'an, as well as sīrah (the biography of the Prophet), fiqh (jurisprudence), and Islamic history. It was understood that families who want to protect their children from the unhealthy envi-ronment of the school have the right to prefer home education, since the school is not compul-sory. In this sense, home-schooling can be considered as another opportunity for Muslim fami-lies to have their children Islamic Education. In addition to all these opportunities, the lack of a standard in these educational structures, the unqualified teachers, the inadequacy of curriculum development studies, and as a result, lack of qualified teaching materials are important problems. Economic limitations emerge as the first obstacle to increase the number of Muslim faith schools and to improve educational quali-ty. This situation threatens the quality of education by giving rise to poor buildings, insufficient resources, insufficient health and safety standards, and inexperienced management. Another threat to the quality of education is that teachers for independent schools do not have to have Qualified Teacher Status (QTS). While negative perceptions about Muslim schools have been identified as another challenge, it is expressed in various sources that Muslim students are frequently exposed to Islamophobia in various ways in public schools. Linking mosques and Islamic education institutions to radicalization and making them a subject of discussion is another noteworthy issue. Although there is no evidence of the relationship between Muslim schools and terrorist acts in England, Muslim schools are subjected to suspicions of being po-tential breeding grounds for future extremists. It seems necessary to take some actions for madrasahs who do not want to be under the con-trol of the state to reach certain standards and increase the quality of education. For example, Muslim supplementary schools should be united under the same roof of an association like The Association of Muslim Schools. This will help to attain certain standards, to increase the quality of education, and to create opportunities for various cooperation and sharing of experiences. Also, it should not be seen enough that the teachers in the madāris only have religious educa-tion, and their pedagogical competencies should be improved by subjecting them to various educational programs. (shrink)

"Bu araştırmada Meraga Rasathanesi'nin kurucusu Nasîrüddin Tûsî'nin öğrencisi, meşhur alim, matematikçi, astronom ve İşrâkî filozof Kutbüddîn-i Şîrâzî'nin hayatı, eserleri, öğrencileri ile XIII. Yüzyılın son çeyreğinde İlhanlı nüfuzu altında bulunan Selçuklu Türkiye'sindeki faaliyetleri incelenmiştir. Şîrâzî, Sivas'ta kadılık ve Gök Medrese'de müderrislik yapmış, daha sonra İslamı kabul eden ilk İlhanlı hükümdarı Ahmed Tekudar tarafından elçi olarak Memluk sultanı Kalavun'a gönderilmiştir. Siyasi görevleri bununla sınırlı olmayan Şirazî, Argun Han tarafından Yakın-Doğu haritasını çizmekle vazifelendirilmiş, o da bu görevi başarıyla ifa ederek İlhanlı Devletinde önemli (...) bir konuma yükselmiştir. Ancak Şirazî bu siyasî görevleriyle pek anılmamaktadır. Nitekim onun ilim adamı sıfatı daha önde olmuş, siyaseti bazı nedenlerle tercih etmiştir. Şirazî Anadolu'da aklî ilimler sahasında dersler vererek Meraga matematik ve astronomi ekolunun buraya taşınmasını sağlamıştır. Daha sonra Tebriz'e giderek yetiştirmiş olduğu öğrenciler ve telif ettiği eserleriyle Anadolu, İran ve Türkistan coğrafyasında ilmî ve fikrî bir birliktelik oluşturmuştur. Daha sonra Semerkant matematik astronomi okulu mensuplarının Osmanlı ülkesine göçmeleriyle, Şirazî'nin astronomi ve matematik sahasındaki eserleri Osmanlı medreselerinde ders kitabı olarak okutulmuştur."--Back cover. (shrink)

The imsāk time, which was declared by adding the tamkīn time to the time when the sun was 19 degrees below the horizon until 1982, was changed to -18 degrees as of 1983 with the new application of the Presidency of Religious Affairs, and the tamkīn practice was completely abolished. The change decision, which caused heated discussion and confusion in the public, caused some criticism and accusations to the Turkish Presidency of Religious Affairs. In particular, it is seen that criticism (...) focus on two issues: The first is whether the moment when the enlightenment of sun first appears or the moment when it spreads well will be taken as the basis for determining the al-fajr al-sādiq, which is the beginning time of fasting. The second is whether the altitude angle of the sun will be -19 degrees or -18 degrees in determining the al-fajr al-sādiq. According to the claimers, on both issues, Islamic scholars prefer the first view, while European Christian astronomy scholars prefer the second view. The Presidency of Religious Affairs, on the other hand, abandoned the view of Islamic scholars and adopted the view of Christians. This article deals with the examination, analysis and criticism of the criticism made by Prof. Dr. Ahmet Şimşirgil about the change in the beginning of the fast and also expressed by some calendar makers. The aim of the study is to determine whether the arguments put forward in the criticisms expressed by the claimants are correct. In other words, this study deals with the criticism of the criticisms directed at the change in the time of imsāk. In the study, whether the of the parties to the relevant decision of the Presidency of Religious Affairs and the evidence they put forward overlap with the information in the basic fiqh (Islamic jurisprudence) and astronomy works, based on text analysis, is discussed in a comparative way. There is no consensus among the scholars of fiqh and astronomy on the both issues according to the obtained results, and the evidence put forward for the criticism does not prove the claims. The research is important in terms of making a critical contribution to the current imsāk debates, which occupy a large part of the society, and placing the discussions on a scientific basis. (shrink)