The practicum provides an opportunity for preservice teachers to apply knowledge and skills in actual classroom settings. Thus, it serves as a central component of virtually all teacher education programmes. This study focused the views of 16 preservice science teachers on their practicum experiences. Individual interviews were made to construct a picture of practicum as experienced by the preservice science teachers. Group seminar sessions, and written reflections were also utilised to confirm and support data from the interviews. The findings based (...) on data gathered indicate that preservice science teachers were not exposed to environment that reflected their expectations toward learning outcomes. It is essential to provide conditions of a quality experience to preservice science teachers during their teacher education programmes in order to prepare preservice teachers to teach science effectively. (shrink)

Neuromarketing is a recent interdisciplinary field which crosses traditional boundaries between neuroscience, neuroeconomics and marketing research. Since this nascent field is primarily concerned with improving marketing strategies and promoting sales, there has been an increasing public aversion and protest against it. These protests can be exemplified by the reactions observed lately in Baylor School of Medicine and Emory University in the United States. The most recent attempt to stop ongoing neuromarketing research in France is also remarkable. The pertaining ethical issues (...) have been continuously attracting much attention, especially since the number of neuromarketing companies has exceeded 300 world-wide. This paper begins with a brief introduction to the field of neurotechnology by presenting its current capabilities and limitations. Then, it will focus on the ethical issues and debates most related with the recent applications of this technology. The French Parliament’s revision of rules on bioethics in 2004 has an exemplary role in our discussion. The proposal by Murphy et al. has attracted attention to the necessity of ethical codes structuring this field. A code has recently been declared by the Neuromarketing Science and Business Association. In this paper, it is argued that these technologies should be sufficiently discussed in public spheres and its use on humans should be fully carried out according to the ethical principles and legal regulations designed in line with human rights and human dignity. There is an urgent need in the interdisciplinary scientific bodies like ethics committees monitoring the research regarding the scientific and ethical values of nonmaleficence, beneficence, autonomy, confidentiality, right to privacy and protection of vulnerable groups. (shrink)

This study examined the relationship between various aspects of religiosity, fasting, praying, and abjuration) on depression severity and hopelessness in Turkish-Muslim university students. The Beck Depression Inventory and Beck Hopelessness Scale was administered to 634 students. The findings showed internal experience of the existence of God and frequency of performing namaz differentiated depression severity. As having an internal connection to God reduced depression severity, increased frequency of performing namaz was associated with higher levels of depressive symptomatology. Depression severity varied according (...) to the fasting habits in a nonlinear fashion. Individuals who never fasted had the lowest levels of depression, whereas individuals who sometimes fasted had the highest levels of depression. Depression severity did not vary according to the frequency of prayer and abjuration. A decrease in hopelessness was observed among individuals who experienced a strong connection to God. Those who never prayed and always prayed showed comparable levels of hopelessness. Levels of hopelessness did not vary according to the frequency of performing namaz, fasting, or abjuration. The findings partially indicated that intrinsically religious individuals had lower levels of depression and hopelessness. No linear relationships were observed between depression and hopelessness and patterns of performing namaz, fasting, praying, and abjuration. (shrink)

Lacan wrote and generated ideas at the intersection of structuralism and poststructuralism, and the question of where he stands in this intersection is crucial to understand his conception of the subject. This essay takes the multiplicity of views on Lacan as a structuralist and a poststructuralist as its starting point and aims to weigh these labels against the background of his specific theories and views. We suggest that in his early phase when he was categorised as a structuralist, he had (...) the seeds of his later poststructuralist phase, and when he was generating his poststructuralist ideas, he was building them on his structuralist legacy. This evolution is similar to that of Roland Barthes in that he establishes an ongoing dialog between structuralism and poststructuralism: he is both a threshold figure suggesting an amalgam of these movements, but he is also a dividing figure as his evolution points at the unbridgeable rupture between structuralism and poststructuralism. (shrink)

This study investigates the types of citation transformation preferred by both English L1 (native language) writers and Turkish writers who use English as a foreign language (L2). The corpus consists of 34 theses, 17 of which are Turkish writers’ theses in English language including 10 M.A. and 7 PhD theses and 17 English L1 writers’ theses comprised of 10 M.A. and 7 PhD theses. Based on the relevant literature, a rubric was prepared by the researchers in order to analyse the (...) theses by means of qualitative content analysis. The findings revealed that three forms of content integration consisting of direct quotation, patchwriting and critical evaluation were markedly different in English L1 and Turkish writers’ theses. Turkish L1 writers’ overuse of direct quotation and patchwriting attracted attention compared to English L1 writers. (shrink)

This study attempted to investigate the effect of problem-based learning on the environmental attitudes of preservice science teachers. In the study, an experimental design was used with a pre-test and post-test control group. In all, 51 junior preservice science teachers participated in the study. The study was carried out over 10 weeks within the scope of an environmental science course. During the study, lessons in the experimental group were processed using a PBL approach while lessons in the control group were (...) processed using a traditional teaching approach. Data were collected through a personal information form and environmental attitudes inventory. Data were then analysed using PASW Statistics 18. The findings of the study revealed a statistically significant increase in favour of the experimental group preservice science teachers’ environmental attitudes. An increase in environmental attitudes was also found in the control group; however, this increase was not statistica... (shrink)

The paper focuses on metaphorical representation of military activities of the US-led international coalition and of ISIL which are construed on the basis of systematic metaphors drawn from the com...

In studies on the history of Sufism, the Qajar period is an important source, especially for researching the influence of Shiite thought on Sufism. Sufism, which was transformed into a different concept like gnosis, was defended by Sunni sects in this period, while it was the source of transformation and change activities of Shiite sects. The sects that endeavored to protect Sunni Sufism, especially the Qadiriyya and Naqshbandiyya sects, have gained the favor of the people in the limited regions where (...) they are located, even though their activities have been restricted. In the 19th century when modernization and independence movements took place. and XX. YY. Although the Qajars made short-term agreements, fearing the presence of Sunni sects on the border and the caliphate power of the Ottoman Empire, they continued their policy of intimidation and pressure. Qajars have a tolerant attitude towards Shiite sects; He wanted to gain power by getting the support of Safi Ali Shahiyya for the modernization of society. Sâfî Ali Şâh and his caliph Zahirüddevle Ali Hân Kaçar carried out various activities to integrate Sufism with modernism. In particular, Zahirüddevle's establishment of the Encümen-i Uhuvvet Cemiyeti, which introduced the Sufi approach based on the understanding of brotherhood and equality, and the fact that his disciples were urban intellectuals, facilitated the revolutions. Zahirüddevle; He handled Sufi concepts such as melamism-futuwwa, murshid-murid according to the needs of his age and tried to integrate tradition and modernism. This study aims to reveal the perception of Sufism in the Qajar period and to discuss the activities of the Shiite sect Safi Ali Shahiyya based on integrating Sufism with modernism. This study, which was carried out by specifically referring to Shiite sources, aims to present the panorama of the Sufi thought of an era. The importance of the article is that there is little work done in this field. (shrink)

This essay critically examines thenon-essentialist and anti-deterministicphilosophy of technology developed in the workof Andrew Feenberg. As I interpret the work,Feenberg achieves an important``demystification'''' of technology. His analysispeels away the facade of ironclad efficiency,rationality, and necessity that permeates ourexperience of technology. Through theoreticalargument and rich examples, he illuminated thecontingent interests, values, meanings, andvoices that are built into specifictechnologies, often by experts. He shows howtechnology is transformed by lay actors whochallenge its design on behalf of a wideragenda of interests, values, meanings andvoices. (...) My critique focuses on Feenberg''sattempt to argue from his demystification oftechnology to the full democratization of alltechnical design and decision-making. I arguethat Feenberg''s framework lacks the ethicalresources required both to (1) justify thedemocratization of technical decisions, andmore basically, (2) to determine when laychallenges to technology do and when theydon''t, advance democratic ideals, and why. Itrace these problems to ethical inadequacies inhis notions of interests, democratization, andan alternative modernity. A sub-theme of myargument is that our society''s Lockeanmorality of property rights and market freedomsposes fundamental ethical objections to hisphilosophy of technology with which it isill-equipped to deal. (shrink)

The argument that sectarian conflicts in the Arab Middle East have been persistent since time immemorial is erroneous. While these views may seem compelling with the rise of ISIL, they are in fact very dangerous: they downgrade Islamic societies to primordial, selective and static features. I will argue for a different set of propositions. First, violence is not unique to Islamic societies. Extreme illiberal ideologies prevailed in Christian Europe both during the Thirty Years War and during the fascist interwar period. (...) Second, Islamist belligerence was partly a response to the ill-effects of globalization, just as European fascist movements were exacerbated by the advance of industrial capitalism in Europe. Third, post-Second World War human rights efforts may inform new paths beyond the tragedies that continue to plague the Middle East. (shrink)

To counter human ultrasociality, alternative communities can arise, and, unlike insects, lower echelons can unite and rebel. Examples include movements such as: “Black Lives Matter,” “Fight for $15,” “Occupy,” and the “Village Movement.” To strengthen ultrasociality, a surplus bottom echelon can be reduced: for example, by means such as imprisoning Blacks, deporting immigrants, wars, and the Holocaust. Alternatively, a new structure could be created, for example, ISIL.

The argument that sectarian conflicts in the Arab Middle East have been persistent since time immemorial is erroneous. While these views may seem compelling with the rise of ISIL, they are in fact very dangerous: they downgrade Islamic societies to primordial, selective and static features. I will argue for a different set of propositions. First, violence is not unique to Islamic societies. Extreme illiberal ideologies prevailed in Christian Europe both during the Thirty Years War and during the fascist interwar period. (...) Second, Islamist belligerence was partly a response to the ill-effects of globalization, just as European fascist movements were exacerbated by the advance of industrial capitalism in Europe. Third, post-Second World War human rights efforts may inform new paths beyond the tragedies that continue to plague the Middle East. (shrink)

Since the Arab Spring of 2011, the cultural heritage of the Middle East has faced a serious threat, as Daesh (ISIS) and other extremist organizations turned archaeological sites into a financing tool. In 2016, around 100,000 cultural objects of great importance, including 4,500 archaeological sites, nine of which are included in the UNESCO World Heritage List, were under the control of the Islamic State in Syria and Iraq. However, not only these extremist groups are included in these dynamics. Part of (...) the population of these countries does not hesitate to carry out this type of activity to get ahead. (shrink)