The extended neoteric ranked set sampling plan proposed by Taconeli and Cabral has proven to outperform many one stages and two stages ranked set sampling plans when estimating the mean and the variance for different populations. Therefore, in this paper, the likelihood function based on ENRSS is proposed and used for estimation of the parameters of the inverted Nadarajah–Haghighi distribution. An extensive Monte Carlo simulation study is conducted to assess the performance of the proposed likelihood function, and the efficiency of (...) the estimated parameters based on ENRSS is compared with the well-known ranked set sampling plan and some of its modifications. These modifications include the extended ranked set sampling plan and the neoteric ranked set sampling plan. The results as foreseeable were very satisfactory and gave similar results to Taconeli and Cabral’s 2019 results. (shrink)

Every word of the Qur'an ensures the understanding of the divine will. The foundation signs in it were created for this purpose. Just like the punctuation marks that ensure the correct understanding of a Turkish sentence, the foundation marks in the Qur'an have assumed the same function. The signs of foundation, which give the opportunity to breathe by interrupting the recitation at the places where the mana is completed, and the signs of ibtida, which provides the recitation starting from the (...) appropriate place for the integrity of the meaning, have a significant importance in the authentic interpretation of the Qur'an. The scholar, who wrote very important works related to the field and brought an independent topic under the name of "Secâvend" to the science of recitation, undoubtedly Muhammad b. Tayfur es-Secavendi. According to him, it is considered obligatory to dwell on the foundation denoted by the remzi (م) in the mushafs. Because when vasl is performed in these places, the nature and meaning of the verse changes. Based on these reasons, a foundation is different from other types of foundations. In this study, the signs of the need for foundation were examined within the framework of the verse integrity, and it was analyzed why Secavendi considered it necessary to make a foundation, taking into account the possible meanings that may occur in the case of vasl. (shrink)

The necessity of having effective and socially sound networks is trivial. It is clear that information technology is now a necessary tool that has well understood advantages. The same technology carries negative side-effects. It is our social and ethical duty to examine the possibly negative side effects of IT, especially as IT becomes prevalent in a conservative society such as Kuwait. In our research Kuwait forms a case study as we try to understand what ethical theories underlie the attitude toward (...) one problematic aspect of IT, online pornography, in Muslim/Arab societies. In this paper we review several ethical theories and then present the results of experimental research aimed at determining the concepts that underlie the Kuwaiti response to pornography online. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:ImagesSafaa Fathy Click for larger view View full resolution (2) Click for larger view View full resolutionDerrida, Jean-François Mabire, Martial Barrault (director of photography), Safaa Fathy, Almeria, Spain, 1999 (23) Click for larger view View full resolutionDerrida and Martial Barrault, Almeria, Spain, February 1999 (44) Click for larger view View full resolutionDerrida, Toledo, February 1999 (63) Click for larger view View full resolutionDerrida and Safaa Fathy, Toledo, 1999 (83) (...) Click for larger view View full resolution (114) Click for larger view View full resolution (133) Click for larger view View full resolutionDerrida and Jean-François Mabire (sound engineer), Spain, February 1999 (153) Click for larger view View full resolution (172)ImagesSafaa Fathy was born in Egypt, where she obtained her first degree, at the University of Minia. In 1981, she moved to France, where she obtained a diploma in dramatic arts followed by a PhD in theatre studies from the Sorbonne University in Paris.While preparing her dissertation, she participated in and founded theatre groups in order to stage work by contemporary French and British authors.In 1991 she coauthored her first film. Recent films include the documentaries Derrida’s Elsewhere and Dardasha Socotra. She has also started to make film-poems, the latest of which is Hidden Valley.Safaa Fathy writes mainly in Arabic and in French, and occasionally in English. She published her first book of poetry in 1993. Recent books include A Name to the Sea (poetry), Tourner les mots, with Jacques Derrida (theory and narrative) and Ordalie/ Terreur (drama). Her most recent essay is “Khôra, Light and Black Desert,” Estudios Visuales, Spain.Other than Egypt and France, she has lived in Germany, Mexico, and the United States.StatementWriting and writing the image engage the whole body. The living body of the author moves through states of wakefulness—active or meditative; of sleep—dreams or nightmares, in a constant process of selection, inclusion and exclusion of the possible. Cameras supplement the hand and the eye, while recording the image becomes the outcome of a conscious/unconscious process. A process of composing a defined time-space by interrupting its flow through framing. A process that permits the seen to be presented to perception as a scene, written or filmed.I am engaged in the process of inscription through ideograms identified formally by the frame, and intrinsically by composition. The urge to inscribe is dictated. It pulsates as part of the living process through which components of the spiritual, the sensual, the perceptive, and the conceptual fuse in the very gesture of signature.This occurs in a relationship with the world in which the other organically reshapes my self-definition and positioning. The social scene of recognition, publishing and broadcasting, albeit important, is nevertheless secondary. Politically, this means dealing with oppression, repressions, exclusion, discrimination on the basis of their possible transfer through sublimation and transcendence in creating and reinventing a poetic time-space in which all these flaws are neutralized.While writing or recording the seen, I am also concerned with the unseen, or the invisible, whose effect shapes the addressee’s reaction to the piece. The time-space is thus free, open, giving, and its energy is sustained by the vital double bind between the self and the other. [End Page 200]Copyright © 2009 The Johns Hopkins University Press... (shrink)

According to a recent wave of work by legal anti-positivists, legal norms are a subset of moral norms. This striking “one-system” view of law has rapidly become the dominant form of anti-positivism, but its implications have so far been little tested. This article argues that the one-system view leads systematically to untenable conclusions about what legal rights and obligations we have. For many clear legal norms, the view lacks the resources to explain the existence of corresponding moral norms. And its (...) criteria for distinguishing legal norms within morality imply an under- or over-inclusive set of legal norms. I stress the special difficulties that apply beyond obligations, in the case of privileges and powers, and I show that the view's problems do not only—or mainly—concern egregiously unjust law, or indeed morally defective law at all. I close with reflections on legal normativity and the prospects for different forms of anti-positivism. (shrink)

This article seeks to determine whether PT Freeport Indonesia, an operating subsidiary of Freeport-McMoRan Copper and Gold Inc., has acted in environmentally and socially responsible ways in the context of its operations in Papua, Indonesia, and how well it has responded to the legacy left by its less responsible operations from 1973 until the mid-1990s. This objective is achieved by examining the company's impact on the resources and assets with which it comes into contact as part of its operations, as (...) well as through a historical review of the province of Papua and its incorporation into Indonesia, Freeport's entry into Papua, and the company's engagement with international and Indonesian politics. (shrink)

While most chemists agree on what is a metal and what is a non-metal there is a disagreement with respect to what is a metalloid and what is a transition metal. It is believed that this problem can be solved if two new terms are adopted: typical and less typical metals. These new terms will also help reconcile the European Periodic Table versus the North American regarding numbering of groups as well as the IUPAC numbering which could be as well (...) abandoned in favour of group names as will be shown in the manuscript. (shrink)

The _Epic of Gilgamesh_, a 3600-year 12-tablet collection, was looted from an Iraqi museum during the 1991 Gulf War, and fraudulently imported into the United States. In September, 2021, UNESCO facilitated its repatriation to Iraq, which is seen as an occasion to consolidate Iraq’s efforts to rebuild its legacy, since the _Epic of Gilgamesh_ is of immense cultural, historical and religious value for Iraq The current study examines the _Epic of Gilgamesh_ in the light of the ancient Sumerian and Akkadian (...) traditions. This collection of tablets carries a great legacy of the contemporary Babylonian and Mesopotamian beliefs and socio-religious values, also evident in the use of cuneiform and clay tablets, being ancient forms of writings. The study made use of content analysis and historical and analytical approaches to retrieve data through a documentation research design. The study found that the _Epic of Gilgamesh_ is not only a work of religious literature, but a treatise on civilization. On one hand it narrates the stories engrained in the Mesopotamian mythology, such as those of Ninsun, Shamash and Utnapishtim; on the other hand, owing to its content, literary style and tone, characterization and symbolism, this study would be a great contribution to relive the story of Gilgamesh from current literary, and socio-religious perspective and provide a comprehensive account of the legacy and inheritance that it brings in for the modern generation. (shrink)

One of the critical crises observed in human society, especially in the so-called advanced and industrial societies, is the spiritual crisis. Spirituality in various types of cultural and religious concepts is considered a spiritual path one in which can achieve something like a high level of consciousness, wisdom or union with God. In addition, self-esteem is a sense of worth. This feeling comes from the sum of our thoughts, feelings, emotions and experiences throughout life. Dignity also means honour and pride, (...) which has been mentioned many times in the Qur'an. In contrast to dignity, there is humiliation, which means lack of dignity in which one simply accepts defeat. Religious teachings, especially Islamic teachings, do not summarise dignity as wealth, luxury and the enjoyment of material possibilities, but interprets dignity as spirituality, and liberation from the shackles of worldliness, which give Muslims a moral identity. The main purpose of this study is to investigate the mediating role of moral identity between spiritual intelligence and self-esteem of Muslims. The statistical population includes 834 Muslim employees working in 20 branches of one Iranian university. Necessary data were collected by standard questionnaires. Pearson's correlation coefficient and regression analysis in SPSS software (Statistical Package for the Social Sciences) were used to analyse the data. According to the results of the analysis, there is a positive relationship between spiritual intelligence and self-esteem of Muslims. There is also a positive relationship between moral identity and self-esteem. Furthermore, moral identity plays a mediating role in the relationship between spiritual intelligence and self-esteem, and it strengthens this relationship. CONTRIBUTION: The present study proves the mediating role of ethical identity on the relationship between spiritual intelligence and self-esteem in an Islamic society. (shrink)

Organisations are increasingly involved in what they call ‘ethical dilemmas’, that is, the conditions under which wrongdoing and righteous deeds must be defined once again because the line between right and wrong has blurred more than ever. In general, human beings have special moral characteristics in the individual and personality dimension that shape their thoughts, speech and behaviour. It is possible that the same people in the same position and organisation could be affected differently, and their ideas, speech and behaviour (...) affect the efficiency and effectiveness of the organisation. Ethics can have positive or negative consequences at each organisational level. One of the effective factors on the occurrence of employees’ ethical behaviours is the role of spirituality in the work environment and humility of leaders. The purpose of this study is to investigate the effect of humility of Muslim leaders on the moral behaviours of followers and spirituality at work in Islamic society. The statistical population of the study was 370 Muslim employees of International Islamic University Malaysia. After distributing the questionnaires among the statistical population, 352 questionnaires were returned. The validity of the questionnaires was confirmed by the content validity method, and its reliability was confirmed by Cronbach’s alpha. In this research, the structural equation modeling approach and Amos software were used to analyse the data. All hypotheses were confirmed at a 95% significance level. The results showed that the humility of leaders has a positive and significant effect on spirituality in the workplace and work ethic of followers. Spirituality in the workplace has also a positive effect on employees’ work ethic.Contribution: It is recommended that the officials of organisations should pay attention to spirituality in the workplace and the humility of managers and supervisors towards employees in order to promote work ethics. Further, it can be concluded that organisations can increase the ethical behaviours of employees by promoting the components of organisational spirituality. (shrink)

İslam’da Ahlak ve Ahlak Ekolleri adlı bu eser önsöz ve iki bölümden müteşekkildir. Yazar bu eserinde insanın temel niteliği olarak ele aldığı ahlakın İslam dinindeki yeri ve önemini, süreç içerisinde oluşan ekolleri, bireysel ve toplumsal açıdan konumunu ve değerini ortaya koymaya çalışmaktadır. Hassaten İslam düşünce tarihindeki sufilerin ahlak görüşleri iktibas edilerek hazırlanan bu eser, bu alanda çalışmalar yapacak kimseler için ele aldığı konular açısından okunmaya değer bir yapıt olarak karşımıza çıkmaktadır.

Let equation image denote the inverse limit of all finite cyclic groups. Let F, G and H be abelian groups with H ≤ G. Let FβH denote the abelian group , where +βis defined by +β = + β — β) for a certain β : F → G linear mod H meaning that β = 0 and β + β — β ∈ H for all a, b in F. In this paper we show that the following hold: The (...) additive group of any nonstandard model ℤ* of the ring ℤ is isomorphic to βH for a certain β : ℤ*+/H → equation image linear mod H. equation image is isomorphic to βH for some β : equation image/H →ℚ linear mod H, though equation image is not the additive group of any model of Th and the exact sequence H → equation image → equation image/H is not splitting. (shrink)

Unifying the Universe: The Physics of Heaven and Earth presents a non-technical approach to physics for the lay-science enthusiast. This popular textbook, which evolved from a conceptual course at Cornell University, is intended for non-science undergraduate students taking their first physics module. This second edition maintains its unique approach in crossing boundaries between physics and humanities, with connections to art, poetry, history, and philosophy. It explores how the process of scientific thought is inextricably linked with cultural, creative, and aesthetic aspects (...) of human endeavor, opening the readers up to new ways of looking at the world. The text has been fully updated throughout to address current and exciting new topics in the field, such as exo-planets, the accelerating Universe, dark matter, dark energy, gravitational waves, super-symmetry, string theory, big bang cosmology, and the Higgs boson. There is also an entirely new chapter on the Quantum World, which connects the fascinating topics of quantum entanglement and quantum computing. Key Features: Provides a solid, yet accessible, background to basic physics without complex mathematics Uses a human interest approach to show how science is significant for more than its technological consequences Discusses the arts and philosophies of historical periods that are pertinent to the subject. (shrink)

The paper provides an overview of the evolution of Social Sciences with a focus on the Post-1945 period, known for major strides towards scientific, analytical, nonpartisan, multi-disciplinary and comprehensive study and research in different fields of Social Sciences. The paper discusses the gradual growth of Social Sciences in Pakistan in terms of increase in number of persons engaged in teaching, research and practice in various domains of Social Sciences, institutional facilities and availability of funds. There is a discussion of the (...) major features of the research work done in Social Sciences in Pakistan and its weaknesses and deficiencies. The paper argues that Social Sciences have become important for societies like Pakistan that face different types of social and political conflicts. The rise of religious extremism, violence and terrorism also requires that we benefit from the work done in different fields of Social Sciences for understanding the dynamics of societal trends, issues and conflict and how to address them. The paper also reviews teaching and research being done in Pakistani universities, especially since 2005, when more funds became available for study and research in Social Sciences. The universities have vastly expanded their Doctoral and M.Phil. porgrammes but the imperative of quality is often neglected. (shrink)

The role of state in the contemporary global system is greatly shaped by its inner or domestic strength that include economic resilience, socio-political harmony and a stable constitutional political order. These attributes cannot be achieved by a state unless it assigns the highest priority to human and societal development and promotion of egalitarian socio-economic arrangements that provide equal opportunities to all citizens irrespective of ethnicity, language, religion, caste, region or gender. The focus is on transforming human resources into human capital (...) through education, learning of technology and skills, and health care. There is now a greater emphasis on good governance and a fair and transparent political management and delivery of basic services to the society. This covers policy making and implementation regarding a host of key issues. It is also important to ensure that the fruits of economic growth are fairly distributed in the society. The state must work towards removing socio-economic inequities and disparities among people and regions. This paper examines the major factors responsible for the growing emphasis in state policy on human and social development as well as the historical evolution of this change. It is argued that the political developments in the 1990s and later contributed most in creating a global awareness about human and societal developments. These include, inter alia, the end of the Cold War, the collapse of some states, the rise of religious and cultural extremism and terrorism and the efforts of the various organs and agencies of the United Nations to promote human development and social stability. The paper also identifies the major obstacles in the developing countries, especially in Pakistan, to socio-economic development and distributive justice. (shrink)

Derrida, with the deconstruction philosophy, shook all movements, stances, remembering and forgetting, and changed the flow of the river of perception and thought with a deep and comprehensive operation of reasoning and perception. He has resurrected the understanding of fluidity, movement and process, which has been coming since Heraclitus and renewed in Nietzsche in its own way by formatting these concepts. It has changed the method of meaning and signification, redefining it as an event, an action. He used "writing" against (...) the upper philosophy movement that fiddled with his country. He displaced the language, the word from its place, and wreak havoc in response to the glances that do not spare his own language. He rejected domination, embracing the free meaning. He deciphered the "great game" within the tradition of European language and philosophy. The state and its philosophy that imposes its "structure" realizes its gradual dismantling. Here, the reality is that meaning appears as an action which is the deconstruction movement itself. His “writing” is the proof of the French language and way of thinking which he “he lived in”. The new crisis results from philosophy of life rather than the language of Europe. Deconstruction has been a letter which found the recipient of the philosophy of the new century. Therefore philosophy needs to reevaluate the situation in the field of language and writing. Deconstruction has deciphered the "great language game" of which it is a part, before the eyes of the world. (shrink)

In this article, we re-examine Pascal’s Mugging, and argue that it is a deeper problem than the St. Petersburg paradox. We offer a way out that is consistent with classical decision theory. Specifically, we propose a “many muggers” response analogous to the “many gods” objection to Pascal’s Wager. When a very tiny probability of a great reward becomes a salient outcome of a choice, such as in the offer of the mugger, it can be discounted on the condition that there (...) are other symmetric, non-salient rewards that one may receive if one chooses otherwise. (shrink)

Because of the exacting nature of teaching, identifying factors affecting teachers’ mental health and psychological wellbeing are of paramount importance. Parallel with this line of inquiry, the goal of this project was to test a model of psychological wellbeing based on teacher self-efficacy and emotion regulation in an EFL context. To this end, 276 Iranian English teachers participated in this survey. First, the measurement models for the three latent constructs were verified through performing Confirmatory Factor Analysis. Then Structural Equation Modeling (...) was used to test the hypothesized model. SEM outcomes evince that both teacher self-efficacy and emotion regulation were the significant predictors of teachers’ psychological wellbeing, with teacher self-efficacy being a stronger correlate than emotion regulation. The findings offer significant implications for English as a Foreign Language teachers. (shrink)

This paper presents a new boosting algorithm called NormalBoost which is capable of classifying a multi-dimensional binary class dataset. It adaptively combines several weak classifiers to form a strong classifier. Unlike many boosting algorithms which have high computation and memory complexities, NormalBoost is capable of classification with low complexity. Since NormalBoost assumes the dataset to be continuous, it is also noise resistant because it only deals with the means and standard deviations of each dimension. Experiments conducted to evaluate its performance (...) shows that NormalBoost performs almost the same as AdaBoost in the classification rate. However, NormalBoost performs 189 times faster than AdaBoost and employs a very little amount of memory when a dataset of 2 million samples with 50 dimensions is invoked. (shrink)

Israel is a country of many cultures and languages and of several religions. The majority of the population adheres to the Jewish religion. The Moslem and the Christian religions come next in size, in that order. Similarly to many other countries in the region, religion fills a more central role in the public sphere of Israel than in most Western countries. It also influences the private sphere immensely, as for example in the matter of marriages and funerals which in most (...) cases are conducted by state employees who have been appointed by the religious establishments of each of the official religions. We are thus discussing religion in a context where it matters highly. Power, welfare and the very right to reside in the country are connected with religion. Symbols of statehood and collective identity are lent from religious texts, objects and rituals. The symbol of the state, the seven-armed golden candelabra, suggests the memory of the temples of Solomon and Herod where a similar one was standing. (shrink)

Farabi defines “Ilm al-Hiyal” in Ihsa al-Ulum as “knowing a way by which, human can adjust all of the concepts that have been proved in mathematics with verification to exotic objects, and helps their states in exotic objects to be carried”. He believes this will be recognized and be attained by craft. This was the common view in Islamic wisdom and philosophy in third and fourth Hijra centuries. Researchers believe that the unique emphasis on parallelism between theoretical science and practical (...) work is an important feature of Baghdad school and affected Islamic visual culture. Baghdad school had been affected by translation. In this way, Ikhwan-al-Safa, whom wrote the first encyclopedia of science in Islamic culture, had a very efficient role. They devised geometry into intellectual and sensual ones in the second part of their book, al-Rasa-el, and considered intellectual geometry as one of the middle philosophy and recognition and understanding factor for meaning of sensual geometry evidences. They insisted on basic situation of intellectual geometry in guidance of whom, want to learn intellectual things from sensual ones. They knew intellectual geometry as the factor for requiring skill in scientific crafts, and sensual geometry as the factor of practical crafts, and made a vast relation between them. They also defined end of intellectual geometry understanding the base of all sciences and the main factor of wise, essence of self. Important feature of Ikhwan-al-Safa’s wisdom is omitting the gap between theory and practice, making a vast relation between them, which affected the meaning of crafts in Islamic culture, and rendered a spiritual feature to crafts and arts. It seems this relation has created the concept of traditional arts, and integrating wisdom and crafts in Iranian-Islamic culture constructed all of the Fotowat-Nam e. This article reviews the concept, which affiliates theory and practice in third and fourth centuries and has a deep effect on recognition of art and craft in Islamic culture. (shrink)

Introduction:Prehospital emergency medicine is a specific field of emergency medicine. The basic approach of prehospital emergency medicine is to provide patients with medical intervention at the scene of the incident. This special environment causes health professionals to encounter various problems. One of the most important problems in this field is ethics, in particular questions involving refusal of treatment and the processes associated with it.Objective:The objective of this study is to identify emergency health professionals’ views regarding refusal of treatment.Methods:This study was (...) conducted with 356 health professionals who were on active duty in prehospital emergency health services. The data were collected through a form which included 10 statements. The participants were asked to indicate their level of agreement with the statements given by rating them between 0 and 10.Ethical considerations:Before conducting the research, permission was received from the local ethics committee. Participants were given written information about the purpose of the study. Participants were assured that their participation was voluntary.Results:The healthcare professionals with fewer years of experience in the profession and female participants adopted an attitude of giving priority to providing care. Young participants, in general, respected patient autonomy. However, paradoxically, when it comes to emergency medical cases, they expressed an opinion closer to paternalism.Conclusions:This study has found that prehospital emergency health professionals generally respect the patient’s right to refuse treatment; however, they do not prioritize this right when there is a life-threatening situation or when the person does not have decision-making capacity. In these cases, prehospital emergency health professionals tended to adopt a more paternalistic approach. (shrink)

Nowadays, it is frequently seen that theology education is criticized over secularism or piety concerns. In fact, it has recently been observed that those who have opposed the existence of the theology faculties within the university system for religious reasons have tried to make their voices heard on different platforms, especially on social media. The discussions conducted on different platforms mostly run without a scientific basis. The aim of this study is to determine the views of theology faculty students with (...) regard to the studying on campus and to contribute to the structure of the evaluations on higher religious education-university dilemma on a scientific basis. Metaphor technique was used for data collection. Data were collected in April 2019 using open-ended questions from 228 sophomore, junior, or senior students at Faculty of Theology in Zonguldak Bülent Ecevit University. Content analysis and chi-square technique were used in the data analysis. The research revealed that the majority of students (%73, 2) produced positive metaphors for studying theology on campus. Students mostly explain the positive experience of studying on campus through the possibility of growing up as a well-equipped theologian, recognizing real-life, and representing religion. It was also determined that the students who completed the associate degree and continued theology faculty highlighted the positive aspects of theology education on campus.Summary: While higher education throughout history has been undertaken by madrasas in the East and monastic schools in the West, it has been represented by the modern university in the last two centuries. The madrasas and monastic schools were religious institutions in terms of aims, epistemological and pedagogical understanding, institutional structures, and the lifestyle they produced. The aim of these institutions, which are subordinate to religious authority, was to educate the man on behalf of God while giving this education in accordance with the religion. The university, which replaces madrasas and monastic schools, was not different from the tradition of madrasas and monastic schools when it was first established. The first universities and colleges that were accepted as the ancestors of the well-established universities in the West were schools established for religious purposes. Indeed, many of the western universities established in the past for religious purposes continue their administrative and financial ties with the church. On the other hand, after enlightenment, education has ceased to be a business of religious institutions, and national states have established modern universities to train people suitable for their own needs. The modern university that is positivist and rationalist reveals information to educate people and to perfect society in the name of the state and the economy, not for the God. Research shows that both universities that maintain their ties with the church and state universities participate in the secularization process deeply. Nevertheless, religion continues to exist in different forms at universities, which is much more intense at universities that continue their connection with the church. In addition to the theology and religious studies programs, religion finds a place in the modern university campus through accredited student organizations, campus priests and preachers, social organizations, etc.When Darülfünun (Dār al-Fünūn) the first example of a modern university was established in Turkey in 1900, theology faculty became one of the three faculties. However, whether a modern university is a suitable place for higher religious education has been a controversial issue. In 1915, theology faculty was removed from the university system, then re-established in the university again in 1924, and in 1933, theology education was terminated due to the discussions of modernization. In 1949, the theology faculty was reintroduced at the university; and after 1959, High Islamic Institutes were established under the Ministry of National Education. The inclusion of religious education in the university has been one of the issues that frequently occupy the agenda until 1982, when all higher religious education institutions were included in the university system. In these discussions, the interesting thing is that religious people insist on being included in the university system although various groups oppose in the name of secularism principle. Even more interesting is that there are still demands for higher religious education outside the university, although the number of theology faculties has increased in recent years. In order to make the madrasas to be function as an alternative or complement to theology faculty, they claim that the theology degree completion program or open theology program must be expanded. In fact, it has recently been observed that those who have opposed the existence of the theology faculties within the university system for religious reasons have tried to make their voices heard on different platforms, especially on social media. Those who make such claims, claim that the university is not a suitable place for religious education in terms of epistemology, pedagogy, and social life.This study aims to determine the views of theology faculty students with regarding to the studying on campus and to contribute to the structure of the evaluations on higher religious education-university dilemma on a scientific basis. Within this framework, three basic questions were investigated: (i) Do students highlight positive or negative aspects of theology education on campus? (ii) What kind of experiences are reflected on the positive or negative aspects of theology education on campus from the metaphors? (iii) Is there any difference among the metaphors of the students according to the gender and enrolling types to the faculty (university entrance exam or vertical transfer exam and non-exam enrolling system)? Metaphor technique was used for data collection. Data were collected in April 2019 using open-ended questions from 228 sophomore, junior, or senior students at Faculty of Theology in Zonguldak Bülent Ecevit University. Content analysis and chi-square technique were used in the data analysis.The research revealed that the majority of students (%73, 2) produced positive metaphors for theology education on campus. Students mostly explain the positive experience depending on the possibility of growing up as a well-equipped theologian, experiencing real-life, and representing religion. Among the reasons of the negative metaphor producers, the degenerative effect of the campus environment, the exclusion, and the desire to study in a religious environment come to the fore. It was also determined that the students who completed the associate degree and continued theology faculty highlighted the positive aspects of theology education on campus. Consequently, results show strong student support for theology education at university.In our opinion, it is possible to interpret the recent debates on the inclusion of theology faculties within the university system through the general tendencies of religious people who encounter modernism. In this regard, the results provide important clues. Religious people who encounter modernism generally preferred one of the following three ways: ghetto closure, conflict with the modern, seeking a consensus-based way to continue to touch the life of modern people with the message of religion over time and space. While those who prefer ghettos and conflict reject everything that is modern, those who are accommodating seek ways to keep religion together with modern people and institutions despite some risks. Results show that most of the theology students consider the university as a place that offers opportunities for religious education despite the secular and sometimes challenging environment of the campus. This means that they have a strong self-confidence in the beauty that religion can bring to modern life and modern people. (shrink)