Social capital and scaling social impact are two of the most important concepts within social entrepreneurship and social enterprise research. However, what role social capital plays in scaling social impact is less understood and academic literatures on the connection of these two crucial concepts are fragmented and scattered. To fill this research gap, we have conducted a bibliometric review to inform academics and researchers the salient agents in the field and categorize the conceptual structure of the knowledge base. Using science (...) mapping techniques, we have analyzed 1549 relevant documents from SCOPUS that are published between 1986 and 2021. The primary objective of this review is to uncover the size, growth trajectory, and geographic distribution of literatures related to social capital's role in scaling social impact. Additionally, we have also analyzed key publishing journals, authors, and documents to map the intellectual structure and research fronts of the domain. The review shows that there is a reasonable accumulation of scientific knowledge concerning social capital's role in scaling social impact in the last three decades. Another key finding is that, some of the keywords identified within the research fronts are closely aligned with a number of UN-SDG goals. This is the first study to systematically map social capital's role in scaling social impact literature with the help of a science mapping tool called bibliometric analysis. This work provides a clear overview of the evolution of the research field and presents potentially important research gaps that require further attention. (shrink)

The coastal area of Bangladesh is one of the most ecologically productive and it contains a rich biodiversity which includes several species that are endemic to this region. Much attention has been focused on ship breaking industries in the coastal areas because of the threat they pose to this thriving biological communities along with their other environmental impacts and the perilous working environment of the workers. The coastal environment of Sitakunda is severely contaminated by various processes related to ship-breaking i.e. (...) the disposal of different toxic wastes into the sea water, deforestation by expanding ship breaking yard, changing land-use pattern and release of toxic substance into the soil. Moreover, the workers of this industry are exposed to an extremely risky and toxic working environment which makes them vulnerable to both physical and psychological disorder as well as to accidental deaths and injury. Still, workers embrace these risks for very poor wages and most of the profits go to the already rich businessmen. Despite various negativities, this industry has gained importance due to the increasing demand of raw material for re-rolling industries and employment opportunities for the people of the coastal areas. As this industry is indispensable due to its importance in the macro and micro economy of Bangladesh, a sustainable management approach should be taken to at least minimize the environmental and health impacts of ship breaking industries. The current paper aims to investigate the extent to which this industry is affecting the ship breaking yard labors and the environment, despite the growing concern nationally and internationally, and it uses both primary and secondary data. (shrink)

Erken dönem Mu’tezile kelâmcılarından biri olan Ebû Ca’fer Muhammed b. Abdullah el-İskâfî, kelâm ilmi ile ilgili sahip olduğu bilgi birikimini kullanarak İslam inanç ilkelerini daha çok akli ilkelerle savunmuştur. Mu’tezilenin genel metoduna uygun olarak tevhid, zat sıfat ilişkisi, halku’l-Kur’an, adalet, hüsün ve kubuh gibi konuları teşbihten uzak tenzihi önceleyen bir bakış açısıyla açıklamaya çalışmıştır. Allah’ın varlığını akli olarak ispat etmek amacıyla âlemin bütün unsurlarıyla hâdis olduğunu savunmuştur. Ayrıca yaşadığı dönemde sosyal bir problem olan imâmet konusu ile ilgili daha faziletli imâm (...) varken faziletli olanın imâm olmasını meşru görerek Şia ile diğer Müslümanlar arasındaki bu sorunu çözmeye çalışmıştır. Makalede müellifin ilahiyat ve âlem ile ilgili görüşleri daha çok klasik kelâm kaynaklarından, imâmet ile ilgili düşünceleri ise müellifin eserlerinden faydalanılarak tespit edilmeye çalışılmıştır. Çalışmamız, İslam düşüncesinin teşekkül döneminde İslam inancını savunan kelâmcıların görüşlerini dönemin şartları gözetilerek tarafsız bir şekilde ortaya koymayı hedeflemektedir. Bilindiği gibi İslam kelâmının oluşumuna katkı sunan ilk dönem kelâmcılarının yazdığı eserlerin büyük bir kısmı günümüze ulaşmamıştır. İslam kelâmının hangi şartlarda oluştuğu ve şekillendiğinin doğru bir şekilde öğrenilmesi açısından erken dönem kelâmcılarının görüşlerinin bilinmesi önem arz etmektedir. (shrink)

In 1889 Hugo de Vries published " Intracellular Pangenesis " in which he formulated his ideas on heredity. The high expectations of the impression these ideas would make did not come true and publication was negated or reviewed critically. From the reactions of his Dutch colleagues and the discussion with the famous German zoologist August Weismann we conclude that the assertion that each cell contains all hereditary material was controversial and even more the claim that characters are inherited independently of (...) each other. De Vries felt that he had to convince his colleagues of the validity of his theory by providing experimental evidence. He established an important research program which resulted in the rediscovery of Mendel's laws and the publication of "The Mutation Theory." This article also illustrates some phenomena that go beyond an interesting episode in the development of theories of heredity. It shows that criticism from colleagues can move a researcher so deeply that he feels compelled to set up an extensive research program. Moreover it illustrates that it is not unusual that a creative scientist is only partially willing to take criticism on his theories into account. Last but not least it demonstrates that common opinion on the validity of specific arguments may change in the course of time. (shrink)

In this research, the key elements of lectio divina, which is a Western spiritual practice, were tried to be mentioned. Many new practices emerged in the transition from desert monasticism, where early Christian monasticism emerged, to the settled monastic order, which attached little importance to reading other than the Bible. The habit of reading has also become one of the indispensable elements of the monastery after the transition to the settled monasteries. The entry of this term into monastic literature dates (...) back to St. Benedict (480-547), who included it in the daily monastic calendar as a kind of monastic discipline. The lectio practice applied in monasteries brought along some questions such as what the content of this reading activity is, how long it lasts and how it should be practiced. In this regard, the contributions of Cassiodorus (490-583), who was also a contemporary of St. Benedict, to the monastic literature and the ideal of the monastic school, are important. In addition, in this study, information is given about the monastery copying activities, which have an important place to be directly related to the lectio and ensuring the preservation of knowledge and transferring it to the next generations. From this point of view, it has been tried to examine the comments made by the monastic leaders from the early period to the 12th century on the pagan literature, which is not included in the Bible and religious works read in the monastic libraries. Lectio divina gained popularity among monasteries affiliated with the Roman Catholic Church, and by the 12th century it had developed into the four-stage reading process known today by Guigo II. The details of this four-stage process were tried to be given in the last section and the study was concluded after the evaluations made in the conclusion section. (shrink)

The present study aims to examine the context of academic dishonesty of research students in a public university setting in Bangladesh. In this regard, the researchers conducted interviews with the concerned authorities of the university, i.e., Chairpersons of the Departments, Deans of the Faculties, Proctor of the University, and Director of Students Guidance and Counselling Cell in order to get an impression about the current practice of academic dishonesty by the students of that university; factors influencing these activities and recommendations (...) to uphold academic integrity among the students. The results showed that though there were several instances of academic integrity violation, negligible actions were taken against them due to the absence of an established policy on academic dishonesty. At the same time, the nonexistence of a course on academic integrity and research ethics in the curriculum is also responsible for this scenario. To mitigate this issue, all the concerned authorities strongly recommended formulating a central policy on academic dishonesty for promoting academic integrity and achieving university ranking success in global competitiveness. (shrink)

In the polemical literature against Judaism, it is stated that Islam is the last religion, Prophet Muhammad was foretold in the Bible, and the Bible is distorted. Among the authors of such works, there are many who embraced Islam from Jews and Christians. Through their works, these converts show Muslims how serious they are in embracing Islam. In this article, the treatise under the evaluation was first brought to the agenda in 1867 by Gustav Flügel (d. 1870). Flügel claimed that (...) the author of the treatise was a Spanish or Moroccan convert Jew named Rakili. However, recent researches have revealed that Rakili is the name of the copyist and the author is an unknown Jew. Due to the Hebrew words in the text of the treatise, the author is thought to be a Jewish convert. The author of the treatise makes use of intensive quotations from Tanakh. However, it seems that the criticism of the treatise is not as strong as Ibn Hazm. The author also quotes from the Jewish oral tradition. Although the author is thought to be a Jewish convert, it is difficult to say that there is a very strong polemic of Judaism. Rather than showing that the Torah has been tampered with, using the passages of Tanakh, he wants to demonstrate that the Israelites went astray. In doing so, he tries to refute the Jewish claim of chosenness. Instead of stating that the Jews were not at the point of religious representation of God’s message, the author claims that Muhammad's followers were the addressees of this election. This method, which we occasionally encounter in other polemical treatises, appears as a much more intense and central agenda in this treatise. The most original aspect of this treatise at issue is the Ishmael-Isaac, Hagar-Sarah and Moses- Muhammad comparisons. The author insistently emphasizes that the chosen line is not the lineage of Isaac, but the lineage of Ishmael. As a natural consequence of this, he tries to prove that Muhammad is the greatest prophet to be obeyed and followed. What is interesting here is that the author, as a Jewish convert, tried to refute the idea of the chosennes of Jewish nation. According to him, there is an election not through Sarah and Isaac, but through Hagar and Ishmael. It is seen that those who have converted do such things both to prove their sincerity and to be accepted by Muslim administrators. The author’s glorifications of the Prophet Muhammad and his miracles by scorning Moses' miracles and Jewish ancestors can be described as an extreme attitude in this sense. The author also devotes a place to the subject of Biblical prophecies about the Prophet Muhammad. In this part, the author of the treatise stated that the gematria (abjad) value of some words in the Torah and the word Muhammad are equal. He claims that there are passages pointing to Muhammad. However, these passages are known in the polemical literature and are issues that were mentioned before the author. Apart from these widely known passages, there are some other passages he quoted. But these passages are also based on strained interpretations. Again, in some passages he quoted from Tanakh, it is seen that he was flexible and not loyal to the text. One of the points that the author dwells upon is the sins committed by the Israelites and the curses that were inflicted on them. The author of treatise supports this with passages different from Tanakh. Drawing attention to the fact that the Jews were cursed in their own books, which they consider sacred, the author tries to show that a nation so cursed cannot be a chosen people. The author, contrary to the Jews' expectation of the Messiah, points out that Jesus will come back, break the cross, kill the pig, and rule the earth. The writer, who reported the hadith that the Jews would be killed in the End Times, even reports that when the Jews hid behind the stones, the stones would say "There is a Jew behind me, come and kill". According to him, the time for Jews to repent has passed, because they could not take this opportunity by denying Muhammad either. The author has an interesting explanation as to why the hereafter and resurrection are not mentioned in the Torah. According to this claim, when God sent down the Torah to Moses, he ordered the Israelites to keep their orders and refrain from their prohibitions. Since God knows the hardness and stubbornness of the hearts of the Israelites, that most of them are devilish, engaged in magic and pagan cults, and prefer the world to the hereafter, he did not mention the issues such as heaven, hell, reward and punishment in the Torah. On the contrary, in many parts of the Torah, God said to them if you keep my orders, your sustenance will increase, your generation will increase, fertility will increase, and you will win victories over your enemies. (shrink)

This paper reexamines Adorno’s conception of utopia within the context of his critique of the concept of progress. It contests the standard interpretation which conveys Adorno’s conception of utopia to be imbued with an essentially extra-historical idea of redemption. I argue, contrary to this view, that the motif of redemption surfacing in Adorno’s conception of utopia negates a specific type of historical life – life under which historical consciousness sinks into oblivion – rather than history per se. In order to (...) reveal the historicality of Adorno’s conception of utopia, I examine his fragmentary yet consistent critique of the concept of progress, which, far from calling for total abandonment, aims to access and unearth its truth-content. Last but not least, I visit Adorno’s suggestion regarding the consonance of utopia with genuine progress, assessing its implications vis-à-vis a characteristic feature of mythological life, the ratio of self-preservation. (shrink)

Mind attribution may be divided into the subcategories of attribution of agency, associated with moral agency, and attribution of experience and emotion, associated with moral concern and moral patiency (Gray et al. Science 315(5812):619, 2007; Gray et al. Proceedings of the National Academy of Sciences of the United States of America 108(2):477–479, 2011b; Robbins and Jack Philosophical Studies 127(1):59–85, 2006). In this paper I attend to social context and the different psychological needs influencing the different types of mind attribution. A (...) need for social connection drives the attribution of experiences and emotions. The individual’s capacity to regulate emotional reactions is crucial for empathic concern. I further relate differences of mind attribution, attention, and emotional processing, to two different modes of functioning: In an interactive state of mind (comparable to the “second-person perspective” described by Schilbach et al. Behavioral and Brain Sciences, in press), social and emotional cues are attended to; In a detached task-oriented state of mind it may be beneficial to predict the behaviors of others but emotional information may not be attended to. The complexity and plasticity of mind attribution, including the possibility to train attentional mechanisms and regulation of emotions, is promising for the field of moral enhancement. (shrink)

Organ transplantation from living related donors in Bangladesh first began in October 1982, and became commonplace in 1988. Cornea transplantation from posthumous donors began in 1984 and living related liver and bone marrow donor transplantation began in 2010 and 2014 respectively. The Human Organ Transplantation Act officially came into effect in Bangladesh on 13th April 1999, allowing organ donation from both brain-dead and related living donors for transplantation. Before the legislation, religious leaders issued fatwa, or religious rulings, in favor of (...) organ transplantation. The Act was amended by the Parliament on 8th January, 2018 with the changes coming into effect shortly afterwards on 28th January. However, aside from a few posthumous corneal donations, transplantation of vital organs, such as the kidney, liver, heart, pancreas, and other body parts or organs from deceased donors, has remained absent in Bangladesh. The major question addressed in this article is why the transplantation of vital organs from deceased donors is absent in Bangladesh. In addition to the collection of secondary documents, interviews were conducted with senior transplant physicians, patients and their relatives, and the public, to learn about posthumous organ donation for transplantation. Interviews were also conducted with a medical student and two grief counselors to understand the process of counseling the families and obtaining consent to obtain posthumous cornea donations from brain-dead patients. An interview was conducted with a professional anatomist to understand the processes behind body donation for the purposes of medical study and research. Their narrative reveals that transplant physicians may be reticent to declare brain death as the stipulations of the 1999 act were unclear and vague. This study finds that Bangladeshis have strong family ties and experience anxiety around permitting separating body parts of dead relatives for organ donation for transplantation, or donating the dead body for medical study and research purposes. Posthumous organ donation for transplantation is commonly viewed as a wrong deed from a religious point of view. Religious scholars who have been consulted by the government have approved posthumous organ donation for transplantation on the grounds of necessity to save lives even though violating the human body is generally forbidden in Islam. An assessment of the dynamics of biomedicine, religion and culture leads to the conclusion that barriers to posthumous organ donation for transplantation that are perceived to be religious may actually stem from cultural attitudes. The interplay of faith, belief, religion, social norms, rituals and wider cultural attitudes with biomedicine and posthumous organ donation and transplantation is very complex. Although overcoming the barriers to organ donation for transplantation is challenging, initiation of transplantation of vital organs from deceased donors is necessary within Bangladesh. This will ensure improved healthcare outcomes, prevent poor people from being coerced into selling their organs to rich recipients, and protect the solidarity and progeny of Bangladeshi families. (shrink)

İbn Arabî’nin Fusûsü’l-hikem’in Âdem Fassı’nda yer verdiği umûr-ı külliye kavramı, Fusûs şârihleri tarafından muhtelif şekillerde alımlanmıştır. Kimi sufîler bu kavramı küllilere kimisi de zihnî varlık tartışmalarına hasretmek suretiyle ele alma taraftarı olmuştur. Yakın dönemde yapılan araştırmalar bunun izinden giderek söz konusu kavramla külliler tartışması arasında irtibat kurmaya çalışmaktadır. Biz bu çalışmamızda, Meşşâî felsefe geleneğinde metafiziğin ilm-i küllî kısmının temel meselelerine karşılık gelen umûr-ı âmme kavramı ile Fusûs’da yer alan umûr-ı külliye arasında bir irtibatın imkânını sorgulayacağız. Bunu yaparken özellikle ilk şârih (...) Cendî’nin umûr-ı külliyeyi umûr-ı âmme kavramı ile karşılamasından hareket ederek bu bakış açısının sonraki dönem şârihleri arasında nasıl yankı bulduğunu Afîfüddin Tilimsânî, Abdürrezzâk el-Kâşânî, Davud el-Kayserî, Sâinüddin İbn Türke, Yazıcıoğlu Mehmed Efendi, Molla Câmî gibi düşünürlerin yorumları eşliğinde ele alacağız. Bu bağlamda umûr-ı külliyenin Tanrı ile âlem arasındaki irtibatı kurma-daki metafiziksel yönü ve ikinci akledilirler olarak değerlendirilmesi gibi on-tolojik ve epistemolojik cihetleri dikkate alınarak, umûr-ı âmme kavramı etrafında yapılan tartışmalarla benzer yönleri ortaya konulmaya çalışılacaktır. Bu sayede söz konusu yorum ve benzerliklerden yola çıkarak, bu kavram çiftinin, dile getirildikleri düşünce geleneklerinin yakınlaşmasına bir zemin teşkil edip etmeyeceği tartışılacaktır. (shrink)

The origin and the development of scientific disciplines has been a topic of reflection for several decades. The few extensive case studies support the thesis that scientific disciplines are not monolithic structures but can be characterized by distinct social, organizational and scientific–technical practices. Nonetheless, most disciplinary histories of genetics confine themselves largely to an uncontested account of the content of the discipline or occasionally institutional factors. Little attention is paid to the large number of researchers who, by their joint efforts, (...) ultimately shaped the discipline. We contribute to this aspect of disciplinary historiography by discussing the role of women researchers at the Institute for Heredity Research, founded in 1914 in Berlin under the directorship of Erwin Baur, and the sister of the John Innes Institute at Cambridge. This paper investigates how and why Baur built a highly successful research programme that relied on the efforts of his female staff, whose careers, notably Elisabeth Schiemann's, are also assessedin toto. These women undertook the necessary ‘technoscience’ and in some cases innovative work and helped increase the prestige of the institute and its director. Together they played a pivotal role in the establishment of genetics in Germany. Without them the discipline would have developed much more slowly and along a divergent path. (shrink)

South Korea created miracles out of a mess in the second half of the twentieth century. They have built an industrial production and export giant called Han Miracle and a democratic culture. They also began to create a cultural fever worldwide called the Korean Wave. However, what makes the Korean modernisation story unique compared to other development experiences in Asia is neither its industrial development nor its democratisation. The rapid Christianisation, especially the Protestantisation of Korea, which walks alongside modernisation, is (...) what makes this story special. Catholics entered Korea first, but they failed due to various reasons. Then, a peasant movement called Tonghak, which is organised around a syncretic religion named Cheondogyo, began to rise. They even started a nationwide uprising and gained massive supporters, but they could not succeed in expanding aggressively after the Japanese occupation. The latest comers, the Protestants, eventually became the largest religious group in South Korea. The Protestants studied the Catholics’ failure and the Tonghak movement’s success well and created a syncretic folk religion that did not exclude local religious elements. This syncretism was the key to their mind-blowing success in South Korea. (shrink)

The West, whichdefinesthemselves as “we” andthe rest as "theother" outsidethemselves, theotherreligionandethnicgroups, especiallytheMuslims, and has alwaysbeenagainstIslam, whichoffers as an alternative life andculturetothevaluesthatshapeitsown life. AftertheJesus, TheMuhammadwas sent as a prophethoweverthe West considersthatwasdisturbedthemembers of otherreligions. Forthisreason, Christiansand members of other religions, especiallyChristians, havebeenconstantlycriticizingIslamthroughoutitshistory, startingshortlyaftertheemergence of prophet Muhammed andholybookQuran. AmongthoseoneparticularwastheDutchDozywhomadesomeresearches on easternlanguages, likemanyprevious western writers, thenDozy has written a bookabouttheProphet, thatdoes not reflecthistoricalfacts, and has been translated intoTurkishentitled the name "History of Islam" by Abdullah Cevdet, whoenjoystheliberation of theConstitutionalperiod. Thebook has causedbig dilemma andmade a (...) greatconfusion in theOttomanpublicopinion, further it has beenrejected in manyways. Amongthemanyrejections, Oneveryparticular of theserejectionswastheworkwhichwasentitled "History of Islam" byAhmed Hilmi fromPlovdivalsoknown as Filibeli Ahmed Hilmi. Inthework of Ahmed Hilmi, theauthorsoughttogivetheanswertotheclaim of Dozy’sworksbystatingthatDozywasprejudice, thefactsare not correctandunfounded, furthernon-conformingviews on Islam as well as theQur'an. Inthisstudy, weexaminetheview of Ahmed Hilmi aboutthedistortions of the Torahand the Bibleand th eevaluations of the Qur'an. Inaddition, some Western writerssuch as "Dozy and precedent" objectedtothepropensity of the inspiration in the irworks, Wewillalsofocus on theoppo singviews of Dozy about the Prophet he put forward in theface of allegations of epilepsyand hysteria. (shrink)

Sometimes it is possible in quantum theory for a system to interact with another system in such a way that the information contained in the wave function becomes very scrambled and apparently incoherent. We produce an example which is exactly calculable, in which a macroscopic change is induced in the environment, and all phase information for the system is apparently lost, so that a measurement has seemingly been made. But actually, although the wave function has been badly scrambled, all the (...) original information is still present. We call this situation one of “latent order.”Subsequently, the system interacts again with the environment, wiping out the macroscopic change, and the wave function once again becomes manifestly coherent. Thus the apparent measurement has been undone, and leaves no aftereffect. Thus, our “measurement” has disappeared without a trace. We call such a measurement a “haunted measurement,” and we believe that until the measurement process is rigorously understood, the concept of measurement is ambiguous. It is just not good enough to say that an amplification stage occurs “somewhere” in the process.We also point out the connection between the haunted measurement and delayed-choice experiments and discuss a haunted version of the “Schrödinger's Cat” experiment and of the Einstein-Podolsky-Rosen experiment. (shrink)

Collecting data using an appropriate sampling technique is a challenging task for a researcher to do. The researchers will be unable to collect data from all possible situations, which will preclude them from answering the study’s research questions in their current form. In light of the enormous number and variety of sampling techniques/methods available, the researcher must be knowledgeable about the differences to select the most appropriate sampling technique/method for the specific study under consideration. In this context, this study also (...) looks into the basic concepts in probability sampling, kinds of probability sampling techniques with their advantages and disadvantages. Social science researchers will benefit from this study since it will assist them in choosing the most suitable probability sampling technique for completing their research smoothly and successfully. (shrink)