Alain Badiou presents a radical alternative to contemporary philosophy with the Philosophy of Event and the understanding of truth connected with it. The basic assertion of the philosophy of event is to establish a new theory of truth and subject, different from the understanding of truth and subject of classical philosophy and postmodernism. Attempting to build a new style of philosophy, Badiou reformulated the concepts of being, truth, state, event, subject and loyalty according to his own system. The basic argument (...) of Badiou's philosophy lies in the wide range of changes that he called event. The event happens with breaking the status quo over "the state" and breaking away from it; Badiou argues that truth can only be derived as a result of events occurring within the four areas that he named as genetic processes. The only four areas Philosophy can think about truth are science, art, politics and love. Philosophy is a plane that “captures” the truths produced in these four areas and thinks about the simultaneous coincidence of these truths. This study aims to analyze the basic concepts of Badiou's truth-oriented philosophy by comparing it with the postmodern orientations he opposed and to evaluate the radical alternative he introduced to the contemporary philosophy from a critical perspective. (shrink)

Popüler kültürün oluşturulup güçlendirildiği, dini konuların konuşulduğu ve insanların açık bir şekilde tercihlerini paylaştıkları sosyal medya bugün gençleri doğrudan etkileyen bir araçtır. Dolayısıyla Z kuşağı ergenlik döneminde en fazla aile, değer, din ve kültürel eğitimden daha fazla sosyal medya araçlarındaki influencer etkisi altındadır. Bütün bu bilgiler ışığında; bu araştırmanın amacı, Z kuşağının sosyal medya araçları aracılığıyla oluşturduğu yoğun influencer etkileşiminin dini ve kültürel değerlere olan etkilerini araştırmaktır. Bu araştırmanın önemi, Z Kuşağı ile infleuncer etkileşiminin dini ve kültürel değerlere olan etkisine (...) ilişkin toplumsal anlayışı derinleştirme ve konuya ilişkin bir bakış açısı geliştirilmesinin sağlanmasıdır. Gençlerin gelecek nesiller olduğu temel yargısıyla bu konu geleceğin biçimlendirilmesi açısından önemli görülmektedir. Araştırmanın yöntemi derinlemesine görüşmedir. Sosyal medyayı aktif kullanan ve influencer takip eden 15 Z kuşağı mensubu ile derinlemesine görüşmeler yapılmış ve veri toplanmıştır. Derinlemesine görüşmeler yarı-yapılandırılmış biçimde gerçekleştirilmiştir. Çalışma kapsamında 8 temel soru belirlenmiş ve bu sorulara verilen yanıtlara bağlı olarak ilişkili sorular sorularak yanıtların genişletilmesi hedeflenmiştir. Bu kişiler basit tesadüfi örneklem yöntemi kullanılarak seçilmiş olup hepsi lisans düzeyinde üniversite öğrencisidir. Cinsiyet ve sosyo-ekonomik durum bu araştırma kapsamında bir ayırt etme aracı değildir. Ancak 15 kişinin 9’u kadın ve 6 tanesi de erkeklerden oluşmaktadır. Tüm öğrenciler farklı illerde ikamet etmesine karşın hepsi İstanbul’daki üniversitelerde öğrenimlerini sürdürmektedir. Çalışmada sosyo-ekonomik durum öncelenmemekle beraber bireyin bir akıllı cep telefonuna sahip olması ve sosyal medya araçlarını aktif kullanarak influencerlar ile etkileşim içerisinde olması gerekli görülmüştür. Araştırmanın sonuçlarına göre; bu yaş grubundaki görüşmeciler açık bir şekilde influencerların görüşlerinin kendileri için önemli olduğunu belirtmiştir. Araştırma kapsamında cinsiyet ayırt edici bir unsur olmamasına karşın cinsiyet dayalı öne çıkan bir farklılık saptanmamıştır. Buradaki cinsiyete dayalı en temel farklılık takip edilen influencerların çeşitlenmesi ve değişmesidir. Cinsiyete dayalı sosyal beğeni ve zevklerin burada etkili olduğu düşünülmektedir. Görüşmeciler influencerların dini ve kültürel değerlere uzak paylaşımlarda bulunduklarını da ortaya koymuşlardır. Özellikle bu yaş grubunun Türk olmayan influencerları takip etmeleri de onların kendi kültürleri ve dinlerine yabancılaşarak yabancı din ve kültürlere hayranlık duymasına neden olmaktadır. Bütün görüşmelerin sonucunda, influencer takip eden ve sosyal medyayı aktif kullanan Z kuşağının dini ve kültürel değerlerden uzaklaşarak yaşamlarını daha din dışı ve popüler kültür öğeleri çerçevesinde yaklaştıklarını söylemek mümkündür. Genel olarak tüm sonuçlar değerlendirildiğinde, sosyal medya ve infleuncer etkisiyle gençlik döneminde bireyler dini öğeleri yaşamından uzaklaştırarak seküler bir yaşam tarzını örnek alarak benimseme yaklaşımı göstermektedir. (shrink)

This study aims to understand the relationship between religion and identity in adolescents and to determine the level of religious identity of adolescents; to reveal the predictive effects of the independent variables of gender, class level, type of school, mother’s educational status, father's educational status, socio-economic level, level of family religiosity and worship rate (praying) status on adolescents' religious identity levels; how adolescents define themselves as identities and determine the distribution of the findings about the identity definitions of adolescents according (...) to their religious identity levels. The research is in the relational survey model and the study group consists of 1000 high school students studying in the high schools of Konya Provincial Directorate of National Education. In this study, a “Religion-Identity Relationship Scale” was used to determine the religious identity levels. In order to determine the relationship between dependent variables and independent variables, non-parametric tests were used and cross-table, descriptive statistics, Chi-square, Mann Whitney U, Kruskal Wallis-H analysis method was used in the analysis of the data. As a result of the research, it was determined that the religious identity levels of adolescents differed significantly according to gender, class level (age), school type, mother education status, father education status, socio-economic level, level of family religiosity and worship rate (praying); 51.9% of the adolescents have their own identity “Religious Identity”; 25.6% of “T.C. Citizens”; It was found that 9.5% of the participants defined the “Ethnic Identity”. It was found that adolescents' identity definitions differ significantly depending on their religious identity levels. Adolescents with a high level of religious identity score identified their own identity as religious identity with 49.2%. (shrink)

Transport of macromolecules from the nucleus to the cytoplasm is essential for nearly all cellular and developmental events, and when mis‐regulated, is associated with diseases, tumor formation/growth, and cancer progression. Nuclear Envelope (NE)‐budding is a newly appreciated nuclear export pathway for large macromolecular machineries, including those assembled to allow co‐regulation of functionally related components, that bypasses canonical nuclear export through nuclear pores. In this pathway, large macromolecular complexes are enveloped by the inner nuclear membrane, transverse the perinuclear space, and then (...) exit through the outer nuclear membrane to release its contents into the cytoplasm. NE‐budding is a conserved process and shares many features with nuclear egress mechanisms used by herpesviruses. Despite its biological importance and clinical relevance, little is yet known about the regulatory and structural machineries that allow NE‐budding to occur in any system. Here we summarize what is currently known or proposed for this intriguing nuclear export process. (shrink)

Central to the debate on the moral relevance of shame is whether we take others’ assessments of our moral shortcomings seriously. Some argue that viewing shame as a social emotion undermines the moral standing of shame; for a moral agent, what is authoritative are his own moral values, not the mere disapproval of others. Adam Smith's framework sheds some light on the contemporary debates in philosophy on the moral value of shame. Shame is mostly a social emotion but has moral (...) value for Smith. This is because we desire sympathy and share an ongoing social practice of morality with others. Smith developed the underpinnings of an account for a sympathetic basis of shame. An agent is evaluated through the sympathetic process to determine whether he/she has lived up to shared norms and morality. Shame emerges from the understanding that we ought not to be favorably thought of by others, the impartial spectator, or by our own conscience. We want to avoid shame for two reasons: first, we want to receive praise which gives pleasure, blame and blameworthiness operate by giving pain. Secondly, we are pleased with the sympathy of others. According to Smith, shame is a very painful emotion. Given our dread of pain and love of pleasure, we are motivated to be not blamed or blameworthy. We want to be favorably thought of so as not to be, or feel, shamed. Our dread of blameworthiness and our desire for sympathy motivates us to be a person who acts according to the norms and morality of society. Shame has a moral value both as a social emotion and when it arises from our conscience; however, Smith was also aware that there are limits to shame as a moral value, which arises from misjudgments of spectators. (shrink)

We argue that standard experiments supporting the existence of do not represent many cooperative situations outside the laboratory. More representative experiments that incorporate rather than wealth also do not provide evidence for the impact of strong reciprocity on cooperation in contemporary real-life situations or in evolutionary history, supporting the main conclusions of the target article.

Smith’s statements on wealth and happiness are paradoxical. On the one hand, Smith states that individuals’ pursuit of wealth is beneficial for society because it leads to economic growth and establishes rank and order in society. On the other hand, he appears to say that pursuit of wealth leaves individuals unhappy. Griswold refers to this as ‘comic irony’. In this paper, by examining what Smith says about wealth and happiness, we attempt to resolve this paradox. Towards this end, we analyze (...) the unconscious that is implicit in the Theory of Moral Sentiments. As we will describe, analyzing Smith’s statements by considering the role of the unconscious implies that the pursuit of great wealth can make individuals happy. (shrink)

Understanding the hadiths requires not only knowing the language well but also knowing the intention of the narrator, the environment and context in which the word is uttered. Furthermore, within a language, the presence of the words which have entirely disconnected from their real meaning due to the metaphoric and idiomatic use of them developed in time requires making more efforts to understand them. In this respect, the expression ‘Aqrā-Ḥalqā’ used by Prophet Muhammad (PBUH) for Ṣafiyya in the Farewell Sermon (...) when he was leaving Mecca, is mostly attributed to inauspiciousness and thus, requires special investigation. Determination of the correct meaning and use of the expression will prevent any misunderstanding. However, only the literal equivalences of the expression have been used in its annotations and translations until now. By including the annotations and translations of the expression in dictionaries and Ġarību'l- Ḥadīth books, which were written with a more specific purpose, this study aims to find the most suitable meaning by considering all these data and the data which compatible with the sunnah.Summary: Before the leaving of Prophet Muhammad after the Farewell Sermon, he learned that one of his wife Ṣafiyya is in her period (ḥayḍ). After hearing this, he used the expression ‘Aqrā-Ḥalqā’. These statements are not frequently used in the Arabic language. The expressions, which we encounter in some ancient Arab poems, were mentioned several times in some hadiths while narrating the stories of the past societies (ummah), and as far as we can see they were used only for Ṣafiyya by the Prophet. The reason for Prophet's expression was because after he was informed that Ṣafiyya was in period, he thought that she did not make the obligatory circumambulation. Depending on this, the Prophet thought that they could not returning to Medina immediately; thus, he said this word with the confusion and anxiety caused by the difficulty of staying in Mecca for a while with a crowded pilgrim group. With regard to the meaning of these words, both the diversity in the translations and some negative comments and inferences in the annotations, this study was written.There is a sufficient amount of information about the meanings of this expression in classical dictionaries and works such as Ġarību'l- Ḥadīth. These works state that they have meanings such as death, injury, infertility, illness, bad luck and mourning at the root of the words. Although the fundamental roots of the words have these meanings, the expressions have undergone a change and transformation. As with some other examples in the Arabic language, these words have lost their relevance for their meaning root gradually and have been used more often for astonishment. This information is included in both classical sources and contemporary studies on the subject.Despite the fact that the expression has become independent from their root meaning and has an astonishing sense used in case of confusion, negative emphasis comes to the fore both in Turkish translations and in some commentaries. In Turkish translations, the usages which are related directly to the word itself and emphasizing its meaning for bad luck are dominant, but sometimes translations that give the meaning of astonishment, sometimes translations that are not related to the word have been made, and sometimes they have been contented with latinizing the word instead of translation. Additionally, the malediction used in searching the correct meaning to the word leads to an emphasize toward negativity.While most of the annotations do not give much information about the expressions, it is seen that some authors give a negative meaning to the words and accordingly, they make a comparison between Ṣafiyya and ‘Ā’isha. Because of the special situation of ‘Ā’isha, she was upset that she could not make umrah and she conveyed this situation to our Prophet. Hence the Prophet produced a solution for her to complete her umrah. In the one hand, producing a solution to ‘Ā’isha by the Prophet and comforting her, on the other hand, his expression ‘Aqrā-Ḥalqā’ for Ṣafiyya in a similar situation led some scholars to conclude that Ṣafiyya was not as valuable as ‘Ā’isha in the eyes of the Prophet. However, this result is not acceptable. Although there is no evidence for this, in another annotation, it is conveyed that the Prophet had said these words to her by its meaning for “her tongue is long” because Ṣafiyya spoke to the Prophet with disrespect. Another commentary based on this promise makes the provision that a man can talk heavily to his wife when she delays something.The implications that depend on the assumption these words have negative meanings and produce results related to this assumption are incompatible with other data of circumcision. It could not be possible that the Prophet, who defended Ṣafiyya against the criticism against Ṣafiyya and who even guided him to defend himself, had a bad word for his wife. If the meaning of bad luck is given, then the Prophet will be the first person who disregards his own word “there is no bad luck”. Besides, the Prophet's good communication with the women in all areas of his life makes it impossible for him to say "damn" to one of his wives. It seems it is not logical for the Prophet to say this word to his wife, who is waiting in sorrow in front of his tent even after special worship Hajj.The translations, which are opposed to both the basic principles of religion and the guide life of Prophet, bring many problems. This translations, on the one hand, are drawing a portrait of a prophet who is intolerant to women and their specific situations, degrading women, and able to say rude and bad words whenever he wishes, on the other hand, are reflecting an image for the Prophet who does not comply with his own warnings. However, based on the information provided by the classical dictionaries, translations such as "Alas!" to indicate the magnitude and gravity of the situation that the word is currently facing, or "Wow!" to express the astonishment, will prevent all these negative consequences.As in many other fields, the translation of religious texts, especially hadiths, appears as an area that needs to be carefully considered in this regard. Thus, the expression ‘Aqrā-Ḥalqā’ was chosen as the main theme of this study. The translation of hadiths has an essential function and the only way for those who do not speak Arabic is to learn about the life of the Prophet. For this reason, one of the main results of the study is that only knowledge on grammar is not sufficient for the translation of the hadiths. On the contrary, the persons who will translate hadiths must have many competencies in the field such as the reasons for hadiths, their relationship with other hadiths, and understanding the hadith in line with the basic principles. Beyond this knowledge, it should be expected to master areas that require particular studies such as strange words in the language, meaningful constrictions, enlargements and shifts over time, proverbs and idiomatic expressions. Otherwise, it will be impossible to prevent a biased and wrong prophet representation. (shrink)

The Fourth Industrial Revolution means the digital transformation of production systems. Cyber-physical systems allow for the horizontal and vertical integration of these production systems as well as the exploitation of the benefits via optimization tools. This article reviews the impact of Industry 4.0 solutions concerning optimization tasks and optimization algorithms, in addition to the identification of the new R&D directions driven by new application options. The basic organizing principle of this overview of the literature is to explore the requirements of (...) optimization tasks, which are needed to perform horizontal and vertical integration. This systematic review presents content from 900 articles on Industry 4.0 and optimization as well as 388 articles on Industry 4.0 and scheduling. It is our hope that this work can serve as a starting point for researchers and developers in the field. (shrink)

The emergence of new technologies such as the Internet of things and the Cloud transforms the way we interact. Whether it be human to human interaction or human to machine interaction, the size of the networks keeps growing. As the networks get more complex nowadays with many interconnected components, it is necessary to develop distributed scalable algorithms so as to minimize the computation required in decision making in such large-scale systems. In this paper, we consider a setup where each agent (...) in the network updates its opinion by relying on its neighbors’ opinions. The information exchange between the agents is assumed to be mutual. The cluster consensus problem is investigated for networks represented by static or time-varying graphs. Joint and integral connectivity conditions are utilized to determine the number of clusters that are formed, as the interactions among the agents evolve over time. Finally, some numerical examples are given to illustrate the theoretical results. (shrink)

This book explores the theories of chaos and complexity as applied to a variety of disciplines including political science, organizational and management science, economics, and education.

This article deals with the empowerment and resistance strategies used by working women in Turkey. In order to explore the ways in which gender ideologies are produced and resisted, a very specific group of women were studied using life history and focus group interviews. The interviews were conducted with women who had graduated between 1960 and 1970 from Girls' Institutes. The Girls' Institutes were all-female high schools and the curriculum of these institutes was particularly geared towards modern domestic, or homemaking (...) skills. However, despite the notion of producing modern women for the domestic sphere, most of the graduates have chosen to work outside their homes. Of these working women some have remained single, some have not had children. These outcomes present a paradox. The article focuses on the resolution of these paradoxes, the power and resistance manoeuvres that women employ and their relationship to the processes of modernization and westernization in Turkey. (shrink)

Humanity is under siege with Covid-19. Whilst the crisis aggravates, the world is also grappling with yet another challenge - a global misinformation conundrum. This arises from the spread of contagious conspiracy theories that obfuscate understanding the pandemic at best. Incidentally, the conspiracy theories have gone as viral as Covid-19 itself, spreading just as swiftly digitally as the virus does physically. The outcome has been a spectrum of attitudinal patterns, ranging from cynicism and skepticism to outright denialism and fatalism. Using (...) a conversational analysis that is predicated on extant literature and personal insights, the paper examines the import of conspiracy theories as a major complication of the Covid- 19 challenge. The paper posits that the theories have produced narratives and attitudinal outcomes that not only misrepresent the pandemic but also complicate its mitigation. (shrink)

Onboard international flights, you may have witnessed the pre-takeoff information/in-flight safety speech by the cabin crew. It is not out of place that they tend to be European in their mode of speaking. However, when on a local flight, the Europeanness of speech still comes out loud. We want to understand why such Europeanised intonation should be and the audience it is meant to serve. Our research leads us to the conclusion that this insensitivity of local airline operators stems from (...) the desire to enjoy some patronage even if their actions inferiorise the community who are the major patronisers of their services. We will also explain why the Europeanisation of speech could lead to safety hazards. This work is inspired by the personal experiences of the researchers and of a few others. (shrink)

Onboard international flights, you may have witnessed the pre-takeoff information/in-flight safety speech by the cabin crew. It is not out of place that they tend to be European in their mode of speaking. However, when on a local flight, the Europeanness of speech still comes out loud. We want to understand why such Europeanised intonation should be and the audience it is meant to serve. Our research leads us to the conclusion that this insensitivity of local airline operators stems from (...) the desire to enjoy some patronage even if their actions inferiorise the community who are the major patronisers of their services. We will also explain why the Europeanisation of speech could lead to safety hazards. This work is inspired by the personal experiences of the researchers and of a few others. (shrink)

Humanity is under siege with Covid-19. Whilst the crisis aggravates, the world is also grappling with yet another challenge - a global misinformation conundrum. This arises from the spread of contagious conspiracy theories that obfuscate understanding the pandemic at best. Incidentally, the conspiracy theories have gone as viral as Covid-19 itself, spreading just as swiftly digitally as the virus does physically. The outcome has been a spectrum of attitudinal patterns, ranging from cynicism and skepticism to outright denialism and fatalism. Using (...) a conversational analysis that is predicated on extant literature and personal insights, the paper examines the import of conspiracy theories as a major complication of the Covid-19 challenge. The paper posits that the theories have produced narratives and attitudinal outcomes that not only misrepresent the pandemic but also complicate its mitigation. (shrink)

We examined developmental changes in British children’s (8- to 10-year-olds) and adolescents’ (13- to 15-year-olds,N = 340; FemaleN = 171, 50.3%) indirect bystander reactions (i.e., judgments about whether to get help and from whom when witnessing social exclusion) and their social-moral reasoning regarding their reactions to social exclusion. We also explored, for the first time, how the group membership of the excluder and victim affect participants’ reactions. Participants read a hypothetical scenario in which they witnessed a peer being excluded from (...) a school club by another peer. We manipulated the group membership of the victim (either British or an immigrant) and the group membership of the excluder (either British or an immigrant). Participants’ likelihood of indirect bystander reactions decreased from childhood into adolescence. Children were more likely to get help from a teacher or an adult than getting help from a friend, whereas adolescents were more likely to get help from a friend than getting help from a teacher or an adult. For both indirect bystander reactions, children justified their likelihood of responding by referring to their trust in their teachers and friends. Adolescents were more likely to refer to group loyalty and dynamics, and psychological reasons. The findings support and extend the Social Reasoning Developmental (SRD) approach by showing the importance of group processes with age in shaping children’s judgments about how to respond indirectly by asking for help from others, when they are bystanders in a situation that involves exclusion. The findings have practical implications for combating social exclusion and promoting prosocial bystander behavior in schools. (shrink)

We are developing the Neurological Disease Ontology (ND) to provide a framework to enable representation of aspects of neurological diseases that are relevant to their treatment and study. ND is a representational tool that addresses the need for unambiguous annotation, storage, and retrieval of data associated with the treatment and study of neurological diseases. ND is being developed in compliance with the Open Biomedical Ontology Foundry principles and builds upon the paradigm established by the Ontology for General Medical Science (OGMS) (...) for the representation of entities in the domain of disease and medical practice. Initial applications of ND will include the annotation and analysis of large data sets and patient records for Alzheimer’s disease, multiple sclerosis, and stroke. (shrink)

While there has been an increase of Black women faculty in higher education institutions, the academy writ large continues to exploit, discriminate, and uphold institutionalized gendered racism through its policies and practices. Black women have navigated, negotiated, and learned how to thrive from their respective standpoint and epistemologies, traversing the academy in ways that counter typical narratives of success and advancement. This edited volume bridges together foundational and contemporary intergenerational, interdisciplinary voices to elucidate Black feminist epistemologies and praxis. Chapters highlight (...) relevant research, methodologies, and theoretical or conceptual frameworks; share experiences as doctoral students, current faculty, and academic administrators; and offer lessons learned and strategies to influence systemic and institutional change for, with, and alongside Black women. (shrink)