In Book II of the Physics Aristotle remarks, “If the ship-building art were in the wood, it would produce the same results by nature.” Aristotle is here contrasting nature and art. Nature provides the raw materials (here wood); art provides the means for fashioning those materials (here into a ship). For Aristotle, art consists in the knowledge and skill to produce an object and presupposes the imposition of form on the object from outside. On the other hand, nature consists in (...) capacities inherent in the physical world--capacities that produce objects, as it were, internally and without outside help. Thus in Book VII of the Metaphysics Aristotle writes, “Art is a principle of movement in something other than the thing moved; nature is a principle in the thing itself.” Consequently, Aristotle refers to art as completing “what nature cannot bring to a finish.” Thomas Aquinas took this idea and sacramentalized it into grace completing nature. (shrink)

Recently I asked a well-known ID sympathizer what shape he thought the ID movement was in. I raised the question because, after some initial enthusiasm on his part three years ago, his interest seemed to have flagged. Here is what he wrote: An enormous amount of energy has been expended on "proving" that ID is bogus, "stealth creationism," "not science," and so on. Much of this, ironically, violates the spirit of science. The proof of the pudding is in the (...) eating. But on the other side, too much stuff from the ID camp is repetitive, imprecise and immodest in its claims, and otherwise very unsatisfactory. The "debate" is mostly going around in circles. The real work needs to go forward. There is a tremendous ferment right now in the "evo/devo" field, for instance. Some bright postdocs sympathetic to ID (and yes, I know how hard a time they would have institutionally at many places) should plunge right into the thick of that. Maybe they are at this very moment: I hope so! Every now and again we need to take a good, hard look in the mirror. The aim of this talk is to help us do just that. Intelligent design has made tremendous inroads into the culture at large. Front page stories featuring our work have appeared in the New York Times, L.A. Times, Wall Street Journal, San Francisco Chronicle, and so on. Television, radio, and weeklies like Time Magazine are focusing the spotlight on us as well. This publicity is at once useful and seductive. It useful because it helps get the word out and attract talent to the movement. It is seductive because it can deceive us into thinking that we have accomplished more than we actually have. (shrink)

The dervish lodge cuisine in the Ottoman lodge structuring has a central importance. The lodge cuisine helped Anatolia turn into a homeland. Travelers took shelter in the lodges in Anatolia. So, these buildings were a safe haven for those who travel. Lodge’s kitchens were always open. These kitchens offered a delightful “Sheikh Baba’s Soup” anytime and these kitchens gave peace and serenity to Anatolia. This article analyzes the Ottoman lodge food culture in the context of a manuscript which belongs to (...) an imaret. This manuscript called Majmūʿa al-fawāʾid was written in between 1240-1250 (1825-1835) in Istanbul. This work belongs to the period of Sultan Mahmud II and the Hudāyī Lodge Foundation. Institution Employees and accounting records were disclosed in this manuscript in which the names of kitchenware are mentioned and recipes are found. This work gives detailed information about foods that are cooked in the Hudāyī Lodge Foundation’s imaret kitchen. -/- SUMMARY Eating is thought always to be important and it is considered worthwhile to eat with guests and travelers in Turkish culture. In the process of Islamization, the dining table was accepted “Halil İbrahim’s Table” and this approach has strengthened further the hospitality. Eating with people, preparing the table for the guests, travelers and the needy were regarded as a factor increasing the fertility of the table. In addition, these movements were considered an act of social cooperation and deepen the collective consciousness. Especially the sufis played a dominant role in the process of Islamization in Anatolia and depending on this, they undertook various social and cultural functions that including catering. In this regard, the lodge was seen as a complex and this structure encompasses different units such as imaret or soup kitchen, mosque, tomb, library, dervish cells, public fountains, bakery and bathhouse. Travelers stay in the imaret and supply their needs, they also nurture themselves spiritually as well. Lodges were a safe haven for these travelers and lodge’s kitchens were open every hour of the day with serving the delicious “Father’s Soup.” Therefore, lodges became a representative of peace. These kitchens take reference the advices of the prophet about eating and serving meals. In addition, the effects of the old Turkish culture and of the Yesevī tradition on these kitchens are witnessed. While many documents related to the food culture in Anatolia could remain to us, regarding the life of lodges especially, information about the kitchens is still limited. Ali Eşref Dede’s cookbook, Yemek Risalesi, is one of the works written about the dishes of Ottoman period. This work is very important in relation to the Mevleviyye as well. This manuscript was written in the 19th century by Sheikh Ali Eşref Dede at Edirne. Majmūʿa al-fawāʾid, one of the other important sources that should be included in the Ottoman lodge food literature. This manuscript is registered in the Istanbul Metropolitan Municipality Atatürk Library Muallim Cevdet Yazmaları (number, 224). Two works were written in the same century. In Majmūʿa al-fawāʾid there are some financial and agricultural information concerning to “Hüdâyî Lodge’s Foundation”. This manuscript includes valuable information about accounting records and officers employed in imaret and other institutions. On the other hand, there are various recipes in this manuscript about the imaret meals, also lists of kitchenware and food materials. This record is thirty pages and was written during Mahmud II. period. Majmūʿa al-fawāʾid is related to Aziz Mahmud Hudāyī Lodge that is placed in a high and strategic location in Uskudar that connects Istanbul to Anatolia. This was a complex structure and established in a place of ten thousand square meters. It consisted of imaret, sheikh’s house (haremlik), mosque, tomb, library, dervish cells, bakery and bath. As mentioned above, Majmūʿa al-fawāʾid contains important information about Aziz Mahmud Hudāyī Lodge’s kitchen and recipes. In fact, the manuscript also provides several alternatives to some of the recipes. This record exhibits the structure of the order and the nutritional forms of the Sufis. Thus, to some extent, it is possible to analyze the theoretical and philosophical direction of the order. Because eating in the lodges is not an action just to satisfy a person's stomach. Rather there is a dining ritual in the lodge. In this frame, the importance of the dining table was emphasized in the lodge tradition in the dimension of human education and socialization. In the sense of Sufism, the information about food reveals symbolic and allegorical meanings, sometimes directly or indirectly. Rituals related to food are closely related to the educational process of the dervishes. In this respect, on the sacred journey of dervish it is necessary to eat food permissible in the religion. In this regard, the books about the customs of the order contain considerable information. Giving valuable information about meals Majmūʿa al-fawāʾid contains main course and dessert recipes. It revealed the food habits of the dervishes and the people who were living at that time. The recipes also contain some interesting features applicable in the Turkish kitchen today. In addition, the names of meals and desserts contribute to the richness of the Turkic language. There are soups and salads, meat grills and stew varieties, fish dishes, pastry varieties, dessert varieties, cookies and halvahs. Meals are cooked with butter mainly. Lamb and sheep are preferred in the meals. The use of spices is high. For example, cinnamon is used even when cooking meat and fish. The manuscript seems to have thirty recipes but there are also different cooking methods in the manuscript. Different cooking methods were used together in some meals as frying, boiling and baking. For this reason, the number of recipes in the manuscript increases even more. This article entitled “The Ottoman Dervish Lodge Cuisine and Majmūʿa al-fawāʾid” has been latinized by simplifying the manuscript based on with a single copy. In this article the place and importance of the lodge cuisine in a mystical life has been analyzed in addition to presenting valuable information about the literature that is related to the Anatolian Lodge Cuisine, the Ottoman Cuisine, and recepies cooked in the Ottoman. Furthermore, the work briefly presents some about the lodge because it is related to Aziz Mahmud Hudāyī lodge. Moreover, a dictionary section has been added for understanding the relatively abandoned words in the manuscript. Similarly, measurements and weigh units are briefly given in Majmūʿa al-fawāʾid. (shrink)

This article examines the integration of the Gulen Movement into the neoliberal economy. In spite of the Gulen Movement currently undergoes a severe persecution under President Erdogan and charged as FETO (FethullahTerrorist Organization), Gulen’s success story in the economy is of interest for any Islamic movements to emulate. In contrast to those belong to the revivalist Islam that rejects the neo-liberal economy, Gulen does accept the neoliberal economy. He integrates neoliberalism into Islam, and vice versa. Gulenacceptance of the (...) neo-liberal economy, in turn, encouraged his movement to adopt for further neoliberal principles such as human rights, multiculturalism, cosmopolitanism, etc. Since Gulen willingly immerses in the neo-liberalist system, he could be categorized into a progressive Islam. Nevertheless, Galen shows his critical attitude toward the capitalist economy despite his acceptance of the system. This article argues that Gulen’s adoption of the neo-liberal economy is a method of da’wah. This article calls it as ‘da’wah in the economic field’.As it is the case, Gulen’s adoption of neo-liberal economics does not appear simultaneously once, rather through gradual processes in which it goes through three stages of his da’wah: individual transformation, social transformation, and the state. (shrink)

Caliphate; Māwardī, ʻAlī ibn Muḥammad, 974?-1058; political and social views.

Kurds; Iraq; history; autonomy and independence movements.

This study examines the micro-level consequences of perceived corporate social responsibility and hypothesizes that perceived CSR affects the perception-emotion-attitude-behavior sequence. We hypothesized that perceived CSR affects organizational pride, affects affective commitment, and enhances the employees’ creative behaviors by using the lens of appraisal theory of emotion. This study also hypothesizes that the association of perceived CSR and employee creative behaviors is serially mediated by OP and AC. The time-lagged data were collected from employees of only those companies participating in CSR (...) activities to analyze the sequential mediation effect. We have tested the hypotheses of this study through Hayes approach. Results showed that perceived CSR kindles the employees’ creative behaviors. Furthermore, “organizational pride” and “affective commitment” serially mediate the association of perceived CSR and ECB. Hence, the hypothesized perception-emotion-attitude-behavior model received a significant support and demonstrated that micro-level positive consequences of CSR could be created through emotional, attitude, and behavioral mechanisms. The organization should promote their CSR activities using documentaries and contents to improve their perception of environmental and social issues, and it enhances employees’ pride and creativity. (shrink)

Acoustical changes in the prosody of mothers’ speech to infants are distinct and near universal. However, less is known about the visible properties of mothers’ infant-directed (ID) speech, and their relation to speech acoustics. Mothers’ head movements were tracked as they interacted with their infants using ID speech, and compared to movements accompanying their adult-directed (AD) speech. Movement measures along three dimensions of head translation, and three axes of head rotation were calculated. Overall, more head movement was found (...) for ID than AD speech, suggesting that mothers exaggerate their visual prosody in a manner analogous to the acoustical exaggerations in their speech. Regression analyses examined the relation between changing head position and changing acoustical pitch ( F0 ) over time. Head movements and voice pitch were more strongly related in ID speech than in AD speech. When these relations were examined across time windows of different durations, stronger relations were observed for shorter time windows (< 5 sec). However, the particular form of these more local relations did not extend or generalize to longer time windows. This suggests that the multimodal correspondences in speech prosody are variable in form, and occur within limited time spans. (shrink)

Acoustical changes in the prosody of mothers’ speech to infants are distinct and near universal. However, less is known about the visible properties of mothers’ infant-directed speech, and their relation to speech acoustics. Mothers’ head movements were tracked as they interacted with their infants using ID speech, and compared to movements accompanying their adult-directed speech. Movement measures along three dimensions of head translation, and three axes of head rotation were calculated. Overall, more head movement was found for ID (...) than AD speech, suggesting that mothers exaggerate their visual prosody in a manner analogous to the acoustical exaggerations in their speech. Regression analyses examined the relation between changing head position and changing acoustical pitch over time. Head movements and voice pitch were more strongly related in ID speech than in AD speech. When these relations were examined across time windows of different durations, stronger relations were observed for shorter time windows. However, the particular form of these more local relations did not extend or generalize to longer time windows. This suggests that the multimodal correspondences in speech prosody are variable in form, and occur within limited time spans. (shrink)

-- -- ḥeleḳ 3. Midot ṿe-hanhagot. Shut ha-minhag ka-halakhah.

ḥeleḳ 1. Liḳuṭ ʻinyanim niflaʼim ʻal godel ḳedushat ha-Shabat -- ḥeleḳ 2. Liḳuṭ ʻinyanim niflaʼim ʻal tefilot u-seʻudot Shabat.

kerekh 1. Maʼamarim mi-masekhtot Berakhot ṿe-Shabat -- kerekh 2. Maʼamarim mi-masekhtot ʻEruvin, Pesaḥim, R.h. ṿe-Yoma -- kerekh 3. Masekhtot Sukah, Betsah, Taʻanit, Megilah, Moʻed ḳaṭan ṿa-Ḥagigah.

kerekh 1. Maʼamarim mi-masekhtot Berakhot ṿe-Shabat -- kerekh 2. Maʼamarim mi-masekhtot ʻEruvin, Pesaḥim, R.h. ṿe-Yoma -- kerekh 3. Masekhtot Sukah, Betsah, Taʻanit, Megilah, Moʻed ḳaṭan ṿa-Ḥagigah.

تشخيص فكري ومعرفي لمفهوم الأسرة ومكانتها في الفكر الإسلامي، وتفحّصٌ علمي ومنهجي لأسس البناء الأسري ومقاصده، وكشفٌ عن تأثير التحوّلات الاجتماعية في الأسرة والتحديات التي تواجهها، وتتبعٌ لانعكاسات الفكر الغربي في المنظومة القيمية للأسرة، وتبيّنٌ لبعض التجارب والخبرات في مجال المحافظة على دور الأسرة، لا سيما بعد هيمنة النموذج المعرفي الغربي، ومحاولة طمسه للخصوصيات الثقافية والمجتمعية. حاولت بحوث هذا الكتاب أن تجيب عن تساؤلات معرفية ومجتمعية مهمة مثل: ما أهم التحديات التي تواجه الأسرة المسلمة في الراهن المعاصر وكيفية مواجهتها، وما (...) التغيرات التي طرأت على الأسرة المسلمة في ظل التطورات والتسارعات المجتمعية والاقتصادية والتقنية إلخ، وما التصوّر الإسلامي لدور الأسرة في بناء المجتمع، وما دور مؤسسات المجتمع المدني في الحد من تأثير الاستلاب الثقافي، وما الإسهام الذي قدمته حركات الإصلاح الإسلامية في مجال المحافظة على الدور المحوري للأسرة في تشكيل الشخصية الإسلامية القادرة على تفعيل النهوض الحضاري؟ وقد أسهم المشاركون في هذا العمل الجماعي، الذين بلغ عددهم واحداً وعشرين باحثاً، في محاورة هذه الأسئلة المعرفية، وفي التأسيس لمنظومة معرفية مجتمعية قادرة على الإسهام في البناء الحضاري، وفي توجيه دفة الأسرة بما ينسجم مع التوجيهات الربانية والفطرة الإنسانية. (shrink)

Like number representation, basic arithmetic seems to be a natural candidate for abstract instantiation in the brain. To investigate this, researchers have examined effects of numeral format on elementary arithmetic (e.g., 4+5 vs. four+five). Different numeral formats often recruit distinct processes for arithmetic, reinforcing the conclusion that number processing is not necessarily abstracted away from numeral format.

ḥeleḳ 1. Pirḳe ʻiyun be-gidre mitsṿat ha-biṭaḥon be-mishnato shel Baʻal Ḥovot ha-levavot.

Ḥelek 2. Toroto shel Rabenu bi-lesh. ha-ḳ. ... maʼamarim shonim be-Idish ... sheʼelot u-teshuvot ba-ʻavodat ha-Sh. yit ... shivḥo shel tsadiḳ.