One of the issues covered by Muʿtazila’s idea of justice is the subject of the imposition of moral obligation (taklīf). The concept of the obligation (taklīf), which expresses that God imposes some difficult acts on His servants and asks them to fulfill them, is important because it explains God’s justice for His servants and His wisdom in creating them. For this reason, the main emphasis in the matter of imposition has been on the veneration of the servants and rendering benefits (...) to them in return for imposition. As a matter of fact, God offers His servants such a reward that it is not possible to achieve with anything other than obligation. This article presents examples of hypothetical obligations emphasizing the same issue. Al-taklīf al-zāid is an additional imposition period meaning that God does not end the life that he determines for the morally obliged (mukallaf), but prolongs the life of the servant in such a way that changes the result of his imposition. In Muʿtazilite thought, the issue of the additional imposition basically takes place in the form of two separate discussions about unbeliever and believer. While the additional imposition of the unbeliever deals with the situation of the unbeliever who is known to believe when his imposition (or life) is prolonged; the additional imposition of believer deals with the situation of the believer who is known to disbelieve when his imposition (or life) is prolonged. Abū ʿAli thinks that it is obligatory (wajib) for God to keep this unbeliever alive when it is known that he would come to believe if He did not kill him and his imposition had been prolonged. His argument in this regard is his thought that the additional imposition is a favour (lutf) for the unbeliever to believe. Abū Hāshim, on the other hand, says that it is not obligatory for God to prolong the imposition of unbeliever in such a situation, and that it would be good (hasan) to kill the unbeliever, even though it is known that he would have believed if his imposition had been prolonged. Because, according to Abū Hāshim, God already gave the unbeliever the opportunity to attain rewards in his first imposition. The unbeliever reached this end because he made a wrong choice in his imposition and it cannot be obligatory for God to re-present the circumstances that will change this outcome. According to him, the additional imposition of an unbeliever is not a favour (lutf), but it is like the enabling to act (tamkīn) and is not obligatory. As for the additional imposition of a believer, Abū ʿAli, Abū Hāshim and the Bahshamites agree that it is good to prolong the imposition of the believer who is known to be an unbeliever if his imposition was prolonged. The reason for their view is that God has endowed the servant with a reward, which would otherwise be unattainable, in return for the prolonged imposition. However, the Husaynites believe that prolonging the imposition of believer in this situation would not be good. Because the believer deserves a reward for his first imposition and in this case, his additional imposition will be a corruption (mafsada) for him. As a result of these different views, when we look generally, it is seen that the main concern in Muʿtazilite thought is to make the most appropriate decision for the benefit of the servant in all the impositions that God has imposed and is likely to impose. The Bahshamites have always prioritized offering more rewards to the servant. However, Abū ʿAli regarding the additional imposition of the unbeliever, and the Husaynites regarding the additional imposition of believer, prioritized the imposition’s resulting in belief, and they thought that it was more suitable for the benefit of the servant. Since the purpose of the imposition in Muʿtazilite thought is to provide the opportunity to attain the degrees that it could never been reached in any other way, regardless of the outcome, it should be said that the views of the Bahshamites on both additional obligations are more consistent within the general system of Muʿtazila. (shrink)

Mezar yapımı insanlık tarihi kadar eskidir. İlk insandan beri var olan bu yapı, her toplumun kendi gelenek ve inançları doğrultusunda farklı şekillerde tezahür etmiştir. Bu çalışma Türklerin tarih boyunca insana vermiş oldukları değerin bir göstergesi olarak mezar taşı kültürünün son dönem uygulamaları hakkında bilgi vermeyi amaçlamaktadır. Dolayısıyla 19. yüzyıl ve sonrası Osmanlılarda mezar taşlarının almış olduğu şekilsel değişimler ve hüsn-i hattın uygulama biçimleri örnekler üzerinden verilmiş, araştırmaya konu olan yüzyılı temsilen iki mezar taşı detaylı incelenmiştir. Çalışmanın problem durumu “Yazı mezar (...) taşlarında ne zaman kullanılmaya başlandı? İstifli yazılar mezar taşlarında neden kullanılmıştır? İstifli yazıların zirve uygulamaları hangi dönemde olmuştur?” şeklinde tespit edilmiştir. Çalışmamızda nitel araştırma yöntemlerinden kaynak tarama, örnekleme, karşılaştırma, kaynak göstermeye başvurulmuştur. Çalışma hat sanatının en güzel uygulama alanlarından biri olan mezar taşı kitabetindeki yerinin görülmesi ve tarihi seyrinin öğrenilmesi açısından önemli olduğu söylenebilir. (shrink)

Both philosophy and linguistics have emphasized the importance of language as a means of dialogue. Despite the fact that Wittgenstein added a new layer of complication to this point of view, the Sapir-Whorf theory, proposed by Edward Sapir and his colleague Benjamin Lee Whorf, helped the impact of language on the mind acquire notoriety. With this idea, language not only continued to be a means of communication but also received recognition in the social science curriculum as a crucial element in (...) the development of personal identities and the process of knowledge assimilation. The effect of language on morality and ethics was the most significant element that philosophers and linguists overlooked in their extensive study. For instance, little is known about how the terms we choose can influence how we understand morality and ethics. The sole subject of this article will be how language influences the moral and ethical decisions we make. To put it another way, how we make choices is greatly influenced by the language or beliefs we use in both public and private life. This means that in order to understand a country’s law or socially accepted norms, it is crucial to closely examine the language that country uses. The options or goals that are publicly acceptable are also closely related to the language, metaphors, and discourses used by a specific society. The contemporary world does not analyze these incidents from a linguistic perspective, but language has contributed to the creation of accepted legal and social standards. (shrink)

The primary purpose of this book is to discuss the concept of religious luck as linked to ethical values. The author emphasizes that the quality and interpretation of the luck factor can be studied in a variety of ways, not only in theology but also in social sciences and philosophy. In the first chapter of the book, Axtell defines what he means by problems of religious luck. He believes that the new issue of religious luck is concerned with asymmetric trait (...) attribution in connection with a b... (shrink)

It is generally considered and widely accepted that Fakhr al-Dīn al-Rāzī School to be effective in the formation and development of Ottoman intellectual life. However, there are some ʻulamā’ such as Jalāl al-Dīn al-Dawānī, who influenced the Ottoman mindset with both their works and ideas and beyond, they create distinct traditions. Present outline aims to draw attention to this issue through Mu’ayyadzāda ʻAbd al-Raḥmān Efendi, who is a famous disciple and representative of al-Dawānī perspective in Anatolia. In this respect, it (...) introduces the two risālas belongs to him that are important in terms of his theory of nature, and by moving here it points to some questions that need to be answered here and some issues that need to be addressed. (shrink)

Tercümeler hem dili, düşünceyi hem de felsefeyi besler. Aynı şekilde dil felsefeyi, felsefe de dili besler. Bu makale, Türk-İslam düşüncesi çerçevesinde dil, tercüme ve felsefe arasındaki bağlantıya yoğunlaşmaktadır. Ancak bu yoğunlaşma modern Türk düşünürlerinden birkaçı üzerinden nesneleştirilecektir. Türk-İslam düşüncesi ve felsefesi çoğulcu düşüncenin ürünüdür. O, bir anlamda bir tercüme medeniyeti, bir anlamda kendi özüyle bağlantılı özgün bir medeniyet yaratma çabasıdır. Her iki kabul de olguya dayanır. Bu olgu da dil üzerinden felsefenin yeni yurt ve yurttaşlarını tanımlar. Felsefenin kendini nesneleştirdiği enstrüman (...) dil iken, dil de insan olabilmenin enstrümanlardan biridir. Dil, düşünceyi var eder, düşünce de dili çoğulcu bir yapıya doğru olan serüvene dahil eder. Buradaki akış karşılıklıdır ve durağı yoktur. Bu akışta dil düşünceyi zenginleştirir, düşünce de dili zenginleştirir. (shrink)

In this exploratory qualitative study, the open-ended responses of 71 Turkish–Muslim university students regarding their religious socialization experiences were coded by NVivo 8. Results indicate that both parents play a major role in their offspring's religious socialization. However, participants perceive their same-sex parents in particular as being more influential. Parents’ methods for transmitting religious values and practices include having religious talks with their children, answering their questions about Islam, sending them to mosques, reinforcing and/or punishing their behaviours. Peers, siblings, and (...) cousins are other important religious socialization agents whom the participants generally perceive as partners in religious activities. Some religious peer groups, same-sex siblings and cousins play a significant role in the participants’ religious learning. In Turkish–Muslim families, the oldest siblings exert a major influence on the religious socialization of their younger brothers and sisters as do grandparents, aunts and uncles. (shrink)

Bu çalışma, Türkiye’deki Şer’i yönetişim aktörlerinden olan banka içi danışma komitelerinin Şer’i yönetişimdeki yeri ve önemini keşfetmeyi amaçlamaktadır. Bu minvalde nitel araştırma desenlerinden olan durum çalışması tercih edilmiş ve 5 danışma komitesi üyesi ve 2 danışma komitesi başkanıyla yarı yapılandırılmış mülakatlar gerçekleştirilmiştir. Mülakatlar neticesinde toplam 625 dakikalık ses kayıtları elde edilerek çözümlenmiş ve 85 sayfalık metin elde edilmiştir. Elde edilen metinler ve görüşme notları ATLAS.ti programı aracılığıyla analiz edilerek BİDK, Şer’i yönetişim ve Merkezi Danışma Kurulu olmak üzere 3 ana tema (...) ve bunlara bağlı 26 alt temaya ulaşılmıştır. İlgili temalar BİDK’nin Türkiye’deki Şer’i yönetişimdeki yeri ve önemini keşfetmek açısından zengin bir içerik sunmaktadır. Türkiye’deki Şer’i yönetişimi ele alan çalışmaların literatürde sınırlı olması ve bu çalışmanın hem saha çalışmasına hem de Türkiye’deki Şer’i yönetişimde yer alan, katılım bankacılığının tarihine eş bir ömre sahip BİDK’ları konu etmesi literatürde özgün bir yere sahip olacağına işaret etmektedir. Islamic finance has developed the Shariah governance mechanism to ensure compliance and control of IFIs with the principles of Islamic law. However, the levels of Shariah governance are different from each other due to the different legal affiliations of each country, the level of development of Islamic finance, and regime differences. International Islamic financial institutions such as Islamic Financial Services Board and The Accounting and Auditing Organization for Islamic Financial Institutions have published standards to define the general lines of Shariah governance and have brought Shariah governance practices to a certain point, at least in principle. After the Shariah governance standards of IFSB and AAOIFI, studies on Shariah governance have increased rapidly. By 2010, while there were only 18 publications on Shariah governance in the two most well-known indexes, this number increased to 42 in 2015 and 159 in 2020. This academic interest shows that Shariah governance issues are followed closely. In this context, there have been some remarkable developments at the regulatory and supervisory level in terms of Shariah governance in Turkey, and the TKBB Advisory Board was established in 2018, bringing one step closer to international Shariah governance practices. (shrink)

Uluslararası hukuk sistemin, internet, sivil toplum kuruluşlarının (STK) etkisinin artışı, bununla beraber tartışmalı da olsa Vestfalya devlet merkezli sistemin zayıflaması ve uluslar ötesi demokrasinin gelişmesi ile çok önemli değişimlere maruz kaldığı kabul edilen bir gerçektir. Bu çalışma, öncelikle sivil toplum kuruluşlarının uluslararası alanda artan etkisine vurgu yaparak uluslararası hukuk sisteminin tecrübe ettiği bu değişimi inceliyor. Bu gelişme ile zayıflayan devlet merkezli sistem ve uluslararası hukukta gelişen bir olgu olan demokrasi konusu arasındaki ilişkileri değerlendiriyor. Uluslararası hukuk sisteminin şahit olduğu gelişmelerin aslında (...) birbirlerine bağlı oldukları sonucuna varılıyor öyle ki sivil toplum kuruluşlarının artan etkisi demokrasinin ulusal sınırları aşması ve devlet merkezli sistem üzerinde baskı oluşması gibi sonuçlara yol açmıştır. (shrink)

Bu çalışmamızdaki amacımız, Türk filozof Yunus Emre’de en çok karşılaştığımız kavramlardan biri olan Gönül kavramının felsefi bir kavram olarak ne olduğunu sorgulayarak Yunus Emre’nin genel olarak hakikat anlayışını bu kavram çerçevesinde ortaya koymaktır. Böyle bir çalışmanın ortaya çıkışında en temel etmen, ‘Gönül kavramı neden felsefi bir kavramdır?’ sorusudur. Bu soruyu felsefi bilinçle birlikte entelektüel ve kültürel kökenimizde izi sürülen felsefenin en zengin örneklerden biri olan Yunus Emre’de ele almaya çalışacağız.

Bu çalışmamızdaki amacımız, din felsefesinde tartışılan temel bir problem olan kötülük probleminin ne felsefedeki öyküsünü vermektir ne de Türk filozof Yunus Emre’de tüm ayrıntısıyla tartışmaktır. Amacımız, Türk filozof Yunus Emre’nin “gönül yıkma” ve “gönül yapma” ifadelerinin kötülük problemi açısından felsefedeki anlamını sorgulamak ve felsefi anlamlarını ortaya koymaktır.

In this exploratory qualitative study, the open-ended responses of 71 Turkish–Muslim university students regarding their religious socialization experiences were coded by NVivo 8. Results indicate that both parents play a major role in their offspring’s religious socialization. However, participants perceive their same-sex parents in particular as being more influential. Parents’ methods for transmitting religious values and practices include having religious talks with their children, answering their questions about Islam, sending them to mosques, reinforcing and/or punishing their behaviours. Peers, siblings, and (...) cousins are other important religious socialization agents whom the participants generally perceive as partners in religious activities. Some religious peer groups, same-sex siblings and cousins play a significant role in the participants’ religious learning. In Turkish–Muslim families, the oldest siblings exert a major influence on the religious socialization of their younger brothers and sisters as do grandparents, aunts and uncles. (shrink)

Abū Ishāq al-Ṣaffār was one of scholars of the Western Qarakhānids’ period who followed the Kalām thought of al-Māturīdī (d. 333/944). His theological works Talkhīs al-adilla and Risāla fī al-kalām, his method in kalām, and frequent reference to his works by Ottoman and Arab scholars indicate that al-Ṣaffār is a respected and authorative Māturīdī theologian. The article focuses on his defense of the kalām. By adding a long introduction to Talkhīs about the naming, importance, and religious legitimacy of the science (...) of kalām, Saffār asserted that the kalām should be learned. When systematical vindication of the science of kalām is examined, it is understood that al-Ṣaffār is the first theologian who reserved a private and voluminous part for defensing the kalām among Ḥanafī-Māturīdīs. Even though he does not state its systematic, it can be understood that vindication of kalām in al-Ṣaffār divides into three parts as of explanation, demonstration and refutation. Al-Ṣaffār’s defending the science of kalām shows that there were opposite thoughts against kalām in the 4th/10th and 5th/11th centuries throughout in Transoxania. In this period Aṣḥāb al-Ḥadīth and Ikhwān al-Ṣafāʾ were the opposite fronts of kalām. In addition, he was trying to go beyond the oppositions of Ḥanafī jurists. His vindication is consistent and has scholarly depth because it is able to be against a strong opposition. -/- SUMMARY: Abū Ishāq Ibrahīm b. Ismāil Zāhid al-Ṣaffār al-Bukhārī is a scholar belonging to the Ḥanafī theological tradition which was improved by the contribution of Ḥanafī theologians who used thinking system of Abū Ḥanīfa (d. 150/767) as base and adopted Abū Manṣūr al-Māturīdī (d. 333/944) and his thoughts in historical process. The contents of his theological works Talkhīs al-adilla li-qawāʿid al-tawḥīd and Risāla fī al-Kalām, the method that he used, and references to his works made by Ottoman and Arab scholars indicate that he is an important Māturīdī theologian. The article focuses on his defense of the science of Kalām. -/- In Talkhīs al-adilla, there are two sections including the subject of naming, and importance and necessity of Kalām discipline. Here, the necessity of learning Kalām and its value are defended in detail. -/- Besides, rumors “Abū Ḥanīfa turned away from the science of Kalām in his doomsdays” and that “He prohibited to make occupation with Kalām completely” are evaluated. -/- When systematical vindication of the science of Kalām is examined, it is understood that al-Ṣaffār is the first theologian who reserved a private and voluminous part for defensing the Kalām among Ḥanafī Māturīdīs. Even if Abū Manṣūr al-Māturīdī, Abū al-Yusr al-Bazdawī (d. 493/1100) and Abū Muʿīn al-Nasafī (d. 508/1115) defend that the science of Kalām is not wrong for religion; yet, the vindication of Kalām does not take a place under a separate title and in a detailed manner in any of Māturīdī theologians works. -/- The method that al-Ṣaffār used when he is defending the science of Kalām, differs from strategy of Abū Ḥanīfa. While Abū Ḥanīfa has mentioned that there is a need for the science of Kalām under these new circumstances, al-Ṣaffār has defended theologians who were charged with being Ahl al-Bidaʿ, by trying to prove that the prophets especially the Prophet Ibrāhīm, even the Companions of the Prophet Muḥammad (Ṣaḥāba) and the Successors of the Companions (Tābiʿūn) scholars use their minds and make arguments in religious matters. In this respect, he emphasizes that the Qurʾān orders to think and discuss gently, not to be stay in silence: “And dispute with them, using what is best” (16.125-126). Therefore, he states that this discipline which took a mission to explain and defend the creed of Islam (ʿaqīda), cannot be characterized as an innovation (bidʿah) or illicit. -/- His vindication method can be defined as a more developed type of method that Abu’l-Ḥasan al-Ash’arī’s (d. 324/935) used in Risāla fī istiḥsān al-khawḍ fī ʿilm al-kalām. Even though he does not state its systematic, it can be understood that vindication of Kalām in al-Ṣaffār divides into three parts as of explanation, demonstration and refutation: -/- a) Explanation: Explaining the necessity and importance of the science of Kalām by giving information about its definition, names, value and place among other principles. -/- b) Demonstration: Revealing the religious basics of the science of Kalām from the Qurʾān, the Sunna of the Prophet Muḥammad, the Companions of the Prophet, and the Successors of the Companions thus specifying that it is legitimate for religion. -/- c) Refutation: Replying the claims having aim to weaken the value of Kalām principle and its religious legality. -/- Al-Ṣaffār describes ‘the science of Kalām’ as ‘Knowing the Real with the evidences which help to reach the absolute information’. By allocating the concept of 'Ḥaqq', he repeats the definition of Kalām as “it is to know God with certain evidences” in a part of his work, and “it is to know the principles of religion (uṣūl al-dīn) with certain evidences” in another part. He describes Kalām as “Knowing ḥaqq / God / uṣūl al-dīn by depending on evidence”, and tries to prove that it is wrong to consider a science which performs the stated duty, as illicit and abominable and thus turn away from it. -/- Al-Ṣaffār thinks that it is right to call this principle as ‘Kalām’ because of the certain evidences leading to the truth that this science has used. This thought was defended by other theologians as well. -/- For example, according to Saʿd al-Dīn Masʿūd al-Taftazānī (d. 792/1310) it seems like to say “This is the word (kalām), not the other knowings” by the way of the power of evidences used in Kalām.Thus, it is appropriate to give name Kalām for this science which based on certain evidences. -/- Al-Ṣaffār’s explanations revealed in scope of vindication of the Kalām are adopted by some of following scholars. Ḥusām al-Dīn al-Sighnāqī (d. 714/1314) in his book called al-Tasdīd sharḥ al-Tamhīd fī qawāʿid al-tawḥīd quotes Saffâr’s explanations as the same. -/- Al-Ṣaffār indicates that the method told in the Qurʾān is to reply questions about religion, beliefs and rejection instead of remaining in silence. The duty taken on by Kalām is this vindication activity performed by the prophets whose examples are described in the Qurʾān and which is legal and demanded. His way of thinking and vindication of the Kalām resembles that of Abū Manṣūr al-Māturīdī. Al-Māturīdī says, “Prophets and we were ordered to invite infidels to Islam. When this invitation happens, the respondents will ask for evidence and explanation, and discussion will be inevitable. Therefore, discussing and talking about subjects of Kalām is not objectionable”. -/- Thoughts of al-Māturīdī and al-Ṣaffār regarding the vindication of the Kalām were repeated by Nūr al-Dīn al-Ṣābūnī (d. 580/1184), and Fakhr al-Dīn al-Rāzī (d. 606/1210) later. According to al-Ṣābūnī, the evidences put against deniers and especially the discussion made by the Prophet Ibrāhīm to defend his own belief, prove the legality of Kalām discipline. Likewise, according to al-Rāzī, the duty of Kalām is just an activity performed already in the Qurʾān and ordered to the prophets. At this point of view, since the prophets were leading to Kalām, banning this activity is nonsense. -/- According to al-Ṣaffār, the reason for why Abu Hanifa avoids his son Hammād from these discussions is that Abu Hanifa does not like discussions based on obstinate. Otherwise, it cannot be that Abū Ḥanīfa prohibits to learn Kalām and make discussion about Kalām. According to him, this behavior of Abū Ḥanīfa results from that people discussing with him are ignorant about the subject of Kalām, discussion turns to an obstinate, and coming to an end of discussion seems impossible. This comment of al-Ṣaffār is quoted in Miftāḥ al-saʿāda wa-miṣbāḥ al-siyāda by ʿIṣām al-Dīn Aḥmed b. Muṣṭafā Tashköprüzāde (d. 968/1561) and in Minaḥ al-rawḍ al-azhar fī sharḥ al-Fiqh al-akbar by ʿAlī b. Sulṭān Muḥammad al-Qārī (d. 1014/1606) as same as his words. -/- Al-Ṣaffār’s defending the science of Kalām shows that there were opposite thoughts against Kalām in the 4th/10th and 5th/11th centuries throughout in Transoxania.In this period Aṣḥāb al-Ḥadīth and Ikhwān al-Ṣafāʾ were the opposite fronts of Kalām. In addition, he was trying to go beyond the oppositions of Ḥanafī jurists (fuqahāʾ). Because some of the Ḥanafī jurists thought that Abū Ḥanīfa forsook occupation with the science of Kalām and even he prohibited his son to have interest in this discipline. But some of Ḥanafī theologians such as al-Māturīdī, al-Nasafī and al-Ṣaffār protested this thought which describes Abū Ḥanīfa as a banner for Kalām. -/- His vindication is consistent and has scholarly depth because it is able to be against a strong opposition. -/- His book Talkhīs al-adilla li-qawāʿid al-tawḥīd is a unique source in terms of containing vindication of the Kalām in detail and also influencing the approaches of the next period scholars. (shrink)

The bundle theory is a theory about the internal constitution of individuals. It asserts that individuals are entirely composed of universals. Typically, bundle theorists augment their theory with a constitutional approach to individuation entailing the thesis ‘identity of constituents is a sufficient ground for numerical identity’ (CIT). But then the bundle theory runs afoul of Black’s duplication case—a world containing two indiscernible spheres. Here I propose and defend a new version of the bundle theory that denies ‘CIT’, and which instead (...) conjoins it with a structural diversity thesis , according to which being separated by distance is a sufficient ground for numerical diversity. This version accommodates Black’s world as well as the three-spheres world —a world containing three indiscernible spheres, arranged as the vertices of an equilateral triangle. In this paper, I also criticize Rodriguez-Pereyra’s alternative attempt to defend the bundle theory against Black’s case and the case of the three-spheres world. (shrink)

Laura Hassan. Ash‘arism Encounters Avicennism: Sayf al-Dīn al-Āmidī on Creation.

This study discusses the necessity to take a biocentric perspective as suggested by deep ecology. The historical course of the relationship between humankind and nature is discussed, and the timing of and the reasons for the separation between the parties in this relationship is investigated. With the increase in severity of environmental problems, the necessity to include nature as well as science in philosophical discussions resulted in the emergence of various eco-philosophy traditions in the 1970s. Among these approaches, deep ecology (...) is claimed to occupy a radical position. Evaluations of deep ecology regarding the problem in the relationship between humans and nature, suggestions on how this relationship could be improved, and criticism of modern mentality are discussed here. The practicality of a deep ecological approach is questioned. Criticism of this approach is briefly mentioned and proposals are made as prescriptions for the improvement of the deep ecological approach. As environment-centric approaches suggest, the effort to establish the human-nature relationship in a non-exploitative collectivity is argued to be possible not by distracting biocentrism but by evaluating our relationship with nature in our individual lives according to ecological principles. Therefore, it will be possible to comprehend the true quality of nature and diversity in addition to moving away from the principles of shallow ideologies based on human benefit. According to deep ecological principles, the emphasis on the change of policies and responsibilities should be regarded as efforts to establish an ethical perspective behind social transformation. In conclusion, this study argues that biocentrism systematized by deep ecology offers constructive suggestions for ending exploitation and domination in the relationship between humans, and humans and other creatures. (shrink)

The Academic Writing Guide was prepared in accordance with "The Chicago Manual of Style" citation and reference system for the Cumhuriyet Theology Journal. In terms of spelling principles, the spelling rules in the first volume of the Encyclopedia of Islam of the Religious Foundation of Turkey were utilized. In this guide, the formal features that should be considered while preparing an academic article were tried to be explained with examples.

Paul Veyne, _Did the Greeks Believe in Their Myths?_ _An Essay on the Constitutive Imagination_, trans. Paula Wissing (Chicago: University of Chicago Press, 1988), 169 pp.

İSNAD Atıf Sistemi (www.isnadsistemi.org), Sivas Cumhuriyet Üniversitesinin proje desteği ile akademik araştırmalarda kullanılmak üzere Türkiye merkezli ve Türkçe olarak geliştirilen bir akademik yazım ve kaynak gösterim sistemidir. İSNAD, akademik araştırma, yazım ve yayın etiğiyle ilgili temel kuralları kapsar. Bu, bir yazının başlığının belirlenmesinden özetinin yazılmasına ve anahtar kavramlarının seçimine, başlık formatından tablo ve şekillerin oluşturulmasına, İngilizce, Arapça ve diğer dillerdeki eser adları ve yazar isimlerinin yazılmasına, tarih ve yüzyılların gösterilmesine, yayın etiğine dikkat edilmesine, kaynak eserden alıntı yapılmasına ve atıf bilgilerinin (...) düzenlenmesine kadar geniş bir yelpazeyi içerir. Bilindiği üzere kaynak gösterimi, belirli kurallara uygun olarak yapılmalıdır; bu hem bilginin bilimsel doğruluğu hem de fikri mülkiyet haklarına saygı açısından önemlidir. Bir bilimsel çalışmanın hazırlanmasında kullanılan kaynaklar, diğer araştırmacılar tarafından erişilebilir ve doğrulanabilir olacak şekilde bibliyografik bileşenleriyle doğru ve eksiksiz olarak yazılmalıdır. İSNAD Atıf Sistemi’nde; atıf yapılan kaynağa dair bilgiler, metin içinde (Yazar Soyadı, Basım Tarihi, Sayfa No.) şeklinde veya dipnotta "Yazar Adı Soyadı, Eser Adı, Sayfa No." düzeninde ilgili bilim dalının genel kullanımına uyularak yazılabilmektedir. Ancak kaynakça her iki kullanımda da aynı şekilde oluşturulmaktadır. İSNAD; EndNote, Zotero, Mendeley ve Citavi gibi akademik yazım araçları için hazırlanmış şablonlarıyla kullanımı kolay bir sistemdir. İSNAD'ın kullanımı, aslı İngilizce ve tam metinleri ücretli olan atıf stillerinin Türkiye ve Türk Cumhuriyetlerinde tam olarak öğrenilememesinden ve yaygınlaşamamasından kaynaklanan eksiklikleri giderecektir. (shrink)

Cohen and Meskin 2006 recently offered a counterfactual theory of information to replace the standard probabilistic theory of information. They claim that the counterfactual theory fares better than the standard account on three grounds: first, it provides a better framework for explaining information flow properties; second, it requires a less expensive ontology; and third, because it does not refer to doxastic states of the information-receiving organism, it provides an objective basis. In this paper, I show that none of these is (...) really an advantage. Moreover, the counterfactual theory fails to satisfy one of the basic properties of information flow, namely the Conjunction principle. Thus, I conclude, there is no reason to give up the standard probabilistic theory for the counterfactual theory of information. (shrink)

Critical examination will be made firstly of the exclusion argument, famously developed by Jaegwon Kim, against nonreductive physicalism, and secondly of the identity solution as suggested by Kim himself for the exclusion problem allegedly prompted by his argument. I will argue that the argument is not so much of a trouble for nonreductive physicalism as Kim claims it to be, and that his purported solution is hardly convincing. For one thing, the principles, of which use are made in the argument, (...) concern events, not properties. That is why the argument does not have a direct force to exclude properties. Second, the identification of mental and physical properties involves the idea that a functional property is to be at the same time a structural property, and, on the other hand, it amounts to a reflexive relation such that one and the same property is to realize itself, both of which ideas make little sense. Plus, a brief consideration will be made of the exclusion problem of how it is possible for mental properties to be causally relevant along with physical properties that always suffice for the effect. It will be suggested that mental properties can be causally relevant only if they are dependent upon physical properties, a suggestion which is based on the property-exclusion principle extracted from the principle of explanatory exclusion formulated by Kim himself. (shrink)

Australasian Journal of Philosophy, Volume 90, Issue 1, Page 183-185, March 2012.

The bundle theory, supposed as a theory concerning the internal constitution of individuals, is often conjoined with a constitutional approach to individuation entailing the thesis ‘no two individuals can share all their constituents’ (CIT). But then it runs afoul of Black’s duplication case. Here a new bundle theory, takingdistance relations between bundles to be a sufficient ground for their diversity, will be proposed. This version accommodates Black’s world. Nonetheless, there is a possible objection. Consider the ‘triplication case’—a world containing three (...) indistinguishable spheres, each 5-meters from each other. Since distance relations are dyadic, this version must fail to distinguish the threespheres world from Black’s world. In response to this objection, I maintain that we must construe distance relations as irreducibly multigrade and n-ary. Then these two worlds will be distinguished by appealing to a triadic relation—R3—that three things enter mutually. Aren’t all polyadic relations in principle reducible to dyadic relations? I won’t deny that. But I will aim lower and argue that R3 cannot be reduced to dyadic relations that obliterate the distinction between the three-spheres world and Black’s world. (shrink)

In fundamental beliefs, in other words, in the internalist theory of knowledge, our beliefs are guaranteed by solid mental foundations, unshakable premises, epistemic principles and some reasons that lead to truth. However, in the theory of non-fundamental beliefs, that is, externalism, the conditions that guarantee knowledge are generally sought outside the mind. Now, in the epistemological sense, obtainingin formation by chance or situations that will eliminate error in information are not the kind of evidence or some principles present in the (...) mind that foundationalists put forward; Cognitive resources such as perception, memory, introspection should also be taken into account in the expression of non-core beliefs. Accordingly, according to a non-foundationalist understanding of knowledge, belief is generally justifiedif it is the result of a reliable mental process such as standard perceptual processes, remembering states in terms of stored data, and introspection, and if there is nothing that weakens this reliable mental process. While the knowledge obtained based on basic beliefs is expressed with justified and perhaps even guaranteed true beliefs, reliable/causal cognitive and external processes are also taken into account in the transformation of non-basic beliefs in to knowledge. The importance of this study emerges as it aims to investigate the plausibility of fundamental and non-fundamental beliefs from the context of knowledge construction by investigating the issue from two dimension sand trying to produce a synthesis. In addition, it aims to justify both types of beliefs and secure knowledge within the framework of internalist and externalist theories of knowledge. Fundamental and non-fundamental belief forms have been described and partially compared within the framework of internalist and externalist understandings of knowledge, and this study has been prepared from a research and analysis perspective. The scope and limitation level of this study is related to the role of our beliefs in the construction of knowledge. While basic beliefs are expressed based on basic epistemic principles and solid mental foundations, non-basic beliefs are explained based on both cognitive and external sources such as perception, memory, introspection, experience and reliability. Th eproblematics of this study are generally about how basic and non-basic beliefs are distinguished and expressed, and which elements are used to guarantee knowledge. The study first tried to define and compare basic and non-basic beliefs. Afterwards, he tried to find solutions to the problems of this research by considering the relationship of both forms of belief with knowledge. (shrink)

We develop a geometro-dynamical approach to the cosmological constant problem (CCP) by invoking a geometry induced by the energy-momentum tensor of vacuum, matter and radiation. The construction, which utilizes the dual role of the metric tensor that it structures both the spacetime manifold and energy-momentum tensor of the vacuum, gives rise to a framework in which the vacuum energy induced by matter and radiation, instead of gravitating, facilitates the generation of the gravitational constant. The non-vacuum sources comprising matter and radiation (...) gravitate normally. At the level of classical gravitation, the mechanism deadens the CCP yet quantum gravitational effects, if strong, can keep it existent. (shrink)

In this paper, we report on the orientations of Turkish college students to interpersonal arguing and compare them with American students’ predispositions for arguing. In measuring the argument orientations, a group of instruments was utilized: argument motivations, argument frames, and taking conflict personally. Turkish data come from 300 college students who were asked to complete self-report surveys. Analyses contrast the mean scores of the Turkish and American respondents, offer gender-based comparisons in the Turkish data, and show whether religiosity has an (...) effect on Turkish students’ arguing orientations. In order to give an explanatory account of the argument motivations of Turkish college students, the relevant socio-cultural and political facts about Turkey were also considered. Our investigation has revealed that Turkish students have more advanced and positive understandings of interpersonal arguing compared to American ones. We have also found clear sex-typing between Turkish male and female students, and have discovered some limited evidence for religiosity’s relevance to interpersonal arguing. (shrink)

Medical assistance in dying was legalized in Canada in 2016. As of July 2017, approximately 2149 patients have accessed MAID. There remains no national-level data on the perspectives of future physicians about MAID or its changing legal status. We provide evidence from a national survey of Canadian medical students about their opinions, intentions, and concerns about MAID. From October 2016 to July 2017, we distributed an anonymous online survey to all students at 15 of Canada’s 17 medical schools. The survey (...) collected data on respondent socio-demographic characteristics, features of their medical education, intentions for medical practice, and perspectives on MAID. We analyzed responses using univariate descriptive and stepwise multivariate logistic regression. In 1210 completed surveys, 71% of respondents reported being willing to provide MAID under a legal framework that permits it. Non-religious respondents reported greater willingness to participate in MAID than respondents of any religious affiliation. Frequency of religious attendance was inversely associated with willingness to provide MAID. Medical students born in Québec were more willing to provide MAID than respondents from other provinces. Age, sex, socioeconomic status, year of medical study, previous academic major, and rural/urban city of birth were not associated with willingness to provide MAID. As the current class of medical students becomes the first cohort of new physicians to enter Canada’s changing medical and legal landscape around MAID, our findings inform the public debate by examining attributes associated with support or opposition to the practice. (shrink)

This paper presents the algebraic and Kripke modelsoundness and completeness ofa logic over Boolean monoids. An additional axiom added to thelogic will cause the resulting monoid models to be representable as monoidsof relations. A star operator, interpreted as reflexive, transitiveclosure, is conservatively added to the logic. The star operator isa relative modal operator, i.e., one that is defined in terms ofanother modal operator. A further example, relative possibility,of this type of operator is given. A separate axiom,antilogism, added to the logic (...) causes the Kripke models to support acollection of abstract topological uniformities which become concretewhen the Kripke models are dual to monoids of relations. The machineryfor the star operator is shownto be a recasting of Scott-Montague neighborhood models. An interpretationof the Kripke frames and properties thereof is presented in terms ofcertain CMOS transister networks and some circuit transformation equivalences.The worlds of the Kripke frame are wires and the Kripke relation is a specializedCMOS pass transistor network. (shrink)

This study examines the relationships among intrinsic and extrinsic religious orientations, locus of control and depression levels of 430 Turkish Muslim university students. The results show that some locus of control dimensions are related to participants’ religious orientations, but depression has no significant impact on intrinsic or extrinsic religiousness. Hierarchical Regression Analyses were conducted for predicting the intrinsic and extrinsic religious orientations of different gender. Belief in chance and belief in fate contribute to male and female participants’ intrinsic religious orientations. (...) Meaninglessness of effortfulness was crucial only for women's intrinsic religiosity. Higher belief in meaninglessness of effortfulness was related to lower intrinsic religiosity scores for women. Among the locus of control variables, only belief in fate contributed to extrinsic religious orientations in both men and women. Belief in an unjust world positively contributed only to male extrinsic religious orientations. Women had higher intrinsic religiosity scores. (shrink)