This study aims to reveal high school students’ perceptions of COVID-19 and schools in the pandemic process through metaphors. In the study, phenomenology research design based on the qualitative research method was used. The study was carried out with the participation of 134 students at all grade levels from high school. The data were analyzed by content analysis. The metaphors were categorized according to their similarities, and their frequency values were calculated. Seventy-six metaphors and eight categories about COVID-19 were reached, (...) and “flu,” “prison,” and “snake” are the metaphors that have the highest frequency values. They explained the metaphors by making associations with the disease, fast-spreading and damaging things. In the COVID-19 process, 78 metaphors and eight categories were found out for the school. Based on the metaphors created by the students, suggestions were made depending on the research results. It was determined that students had negative perceptions about the COVID-19 pandemic and the school in this process, and it was suggested that this could be eliminated again with educational activities. (shrink)

Which country, politician, or policy is more of a cause of the Covid-19 pandemic death toll? Which of the two factories causally contributed more to the pollution of the nearby river? A wide-ranging portion of our everyday thought and talk, and attitudes rely on a graded notion of causation. However, it is sometimes highlighted that on most contemporary accounts, causation is on-off. Some philosophers further question the legitimacy of talk of degrees of causation and suggest that we avoid it. Some (...) hold that the notion of degrees of causation is an illusion. In this paper, I’ll argue that causation does come in degrees. (shrink)

This book makes a theoretical contribution to animal rights issues from a Marxist perspective. Drawing on ethics, politics, and philosophy, it focuses on how to create a social formation that will improve animal welfare. Further, the book enables the readers to grasp current theoretical debates on animal welfare and to gain insight into theoretical and practical perspectives in dealing with the animal issues. The volume will be of great interest to scholars of politics and political philosophy, especially Marxism, and animal (...) rights activists. (shrink)

This study examines a mediated model of ethical leadership on ethical climate, turnover intention, and affective commitment. It is suggested that managers are role models in their organizations. Specifically, through ethical leadership behavior, managers can influence perceptions of ethical climate, which in turn will positively influence organizational members’ turnover intention, and affective commitment. The results indicate that ethical leadership has both direct and indirect effect on affective commitment and turnover intention. The indirect effect of ethical leadership involves shaping perceptions of (...) ethical climate, which in turn, engenders greater affective organizational commitment and less turnover intention. (shrink)

This study examines a proposed model whereby ethical leadership positively influences the level of meaning followers experience in their work, which in turn positively impacts followers’ levels of work engagement and organizational identification, as well as reduces their levels of workplace envy. We further hypothesized that cognitive reappraisal strategies for emotional regulation would moderate the ethical leadership–meaningful work relationship. The model was tested in a stratified random field sample of 440 employees and their direct supervisors in the aviation industry in (...) Turkey. Results based on data collected at two points in time showed that ethical leadership has a significant and positive direct effect on engagement and organizational identification, as well as indirect effects on those two outcomes through meaningfulness. Finally, results show that ethical leadership has a significant negative direct effect on workplace envy. Further, results showed that cognitive reappraisal emotion regulation strategy positively moderates, i.e., strengthens, the relationship between ethical leadership and meaningful work. (shrink)

It seems intuitive to think that if you contribute more to an outcome, you should be more morally responsible for it. Some philosophers think this is correct. They accept the thesis that ceteris paribus one's degree of moral responsibility for an outcome is proportionate to one's degree of causal contribution to that outcome. Yet, what the degree of causal contribution amounts to remains unclear in the literature. Hence, the underlying idea in this thesis remains equally unclear. In this article, I (...) will consider various plausible criteria for measuring degrees of causal contribution. After each of these criteria, I will show that this thesis entails implausible results. I will also show that there are other plausible theoretical options that can account for the kind of cases that motivate this thesis. I will conclude that we should reject this thesis. (shrink)

This study aimes to examine the basic codes of Manichaeism thought and to discuss whether the thoughts of Manichaeism followers disappeared after they were erased from the earth. In our research, religious phenomenology and comparative method were used in traces of the uninterrupted tradition of wisdom. In the study, an effort has been made to capture the traces of Manichaeism in later religions and thoughts by revealing the framework of the thought mechanism of Manichaeism, and thus, to draw attention to (...) the timeless flow and theme of the wisdom tradition. Some examples from the pre-Islamic and post-Islamic periods are presented in order to prove the thesis that Manichaeism continues its existence with its messages. In this discussion, I addressed that deep gnostic thoughts were not understood by the masses focused on reward and punishment, nor were they appreciated by the exoteric clergy. The study pointed out that esoteric thoughts were eliminated with the support of governments that derive their power from the masses. Afterwards, gnostic thoughts such as Manichaeism and Illuminationism were evaluated as the internal dynamics of the literature of hostility to matter, which disregards worldly life and even leads to extinction, preparing for their own end. The following common theme is underlined in the relationship established between Manichaeism and later gnostic or gnostic thoughts: The human soul, which is a piece of light, has fallen from the world of lights located in a supreme place to the lower material world and material human body, which has a demonic origin, and has fallen into forgetfulness, fainting, amnesia or heedlessness there, and has been awakened by gnostic messages or revelations sent by savior messengers, after this awakening, he embarked on a spiritual journey with eschatic practices and asceticism, and eventually reunited with his homeland and united with the source of light. While the Manichaean system of thought also has important commonalities with the spiritual gnosis, which became more evident in the post-Islamic periods and stands out with its opposition to matter, it broke away from the Zoroastrian thought, which sees matter as the perfect form of creation, and it also was noticed that it was the opposite the existential gnosis system of Islam, which sees matter as a manifestation and mirror of the creator. As a result, the study suggested that Manichaeism was nourished by previous religious traditions such as Zoroastrianism, Buddhism, and Christianity, proudly expressed this unity and closeness as an heir of eternal wisdom, and continued its existence through later religious and intellectual traditions, including Islam. Again, although it has no followers today, I concluded that Manichaeism continues to exist within the later religious thoughts with its gnostic messages, continues its effects under the guise of various mystical groups until today, and in the final analysis, the spirit and theme of eternal wisdom beyond time and space can continue to exist even if its followers disappear. (shrink)

Does one’s causal responsibility increase the degree of one’s moral responsibility? The proponents of resultant moral luck hold that it does. Until quite recently, the causation literature has almost exclusively been interested in the binary question of whether one factor is a cause of an outcome. Naturally, the debate over resultant moral luck also revolved around this binary question. However, we have seen an increased interest in the question of degrees of causation in recent years. And some philosophers have already (...) explored various implications of a graded notion of causation on resultant moral luck. In this paper, I will do the same. But the implications that I will draw attention to are bad news for resultant moral luck. I will show that resultant moral luck entails some implausible results that leave resultant moral luck more indefensible than it was previously thought be. I will also show that what is typically taken to be the positive argument in favor of resultant moral luck fails. I will conclude that we should reject resultant moral luck. (NOTE: Email me for a copy.). (shrink)

Plato's Parmenides is very commonly read as a turning-point in Plato's philosophical development. Most contemporary scholars agree with the view that Plato seriously criticizes his theory of Forms in this dialogue. According to some proponents of this view, Plato deemed these criticisms too damaging to his theory of Forms, and subsequently abandoned this theory. Other proponents of the serious-self-criticism view argue that, instead of abandoning his theory of Forms, Plato lays the foundations of a new and improved theory of Forms (...) in Parmenides--there is little agreement on what this new theory entails. Against this prevailing scholarly wisdom, Mehmet Tabak illustrates that Parmenides is exclusively a satirical dialogue in which Plato attempts to expose the absurd nature of the doctrines and method of his philosophical opponents. Tabak's accessible, historically-sensitive, detailed, and comprehensive account is the first decisive illustration of this view, which has been sporadically defended for many centuries. (shrink)

The notion of dharma is one of the most important concepts of Hinduism. This paper deals with the semantics diversity of the term of dharma, which is a Sanskrit word derived from the root of dhṛ that means to support, hold, maintain. In addition, the concept of purushārtha, consisting of the words purusha and artha, is examined by focusing on the different usages of that term. It is criticized why purusarthas are defined as trivarga or çaturvarga and the historical and (...) philosophical significance of the purusarthas is discussed. Besides, the connection of purushārthas with varna and ashramas has been investigated as well as it is mentioned which purushārtha orders should be observed by caste members and which purushārtha should be considered by individuals in the ashrama system.Purushārtha is a key concept in Hinduism and refers to the three/ four proper goals or aims of a human life. The word purushārtha literally means purpose of human being or object of human pursuit. All four purushārthas are important, but in cases of conflict, dharma is considered more important than artha or kama in Hindu philosophy. Moksha is considered the ultimate ideal of human life. It is also criticized that purushārthas are defined as trivarga or çaturvarga; its historical and philosophical significance was discussed. In addition, the connection of purushārthas with varna (brahman, kshatriya, vaisya, sudra) and ashramas (brahmacharya, grihastha, vanaprastha, sanyasa) has been investigated. In the caste system, the knowledge of which purushārtha element that caste members should observe has been mentioned. It was emphasized which purushārtha should highlight in the stages. (shrink)

One of the important aspects of the classical kalām is that the philosophical topics related to physics and cosmology, namely daqīq or laṭīf al-kalām, have an important place in it. The reason for the involvement of the kalām scholars (mutakallimūn) in these kinds of issues is commonly regarded as an effort to defend Islamic beliefs against other religions and thought systems. However, when their studies are examined closely, the complexity of their concepts and theories, as well as the fact that (...) they discussed these matters not only with opposing groups but also among themselves, show that kalām had a much deeper and integrated relationship with science and philosophy in the classical period. Their engagement with philosophical and scientific matters, such body (jism), substance/atom (jawhar), accident (ʿaraḍ), motion, space, time, and causality dates back to the mid-8th century and displays great diversity. Although the mutakallimūn probably were the first ones to deal with physics-related issues in Islamic thought, it cannot be said that they are given the importance they deserve in modern studies pertaining to the history of science and philosophy in Islamic thought. The fact that, in kalām works, physics-related questions were generally discussed along with theological matters has caused the scholarship of mutakallimūn to be regarded as an adjunct of apologetic discipline and has thereby led to a limited description of kalām’s relationship with science and philosophy in the classical period. This set of circumstances hinders a proper understanding of how science and philosophy emerged and evolved in Islamic thought. In the present article, I will attempt to present the place and role of physical topics, namely daqīq or laṭīf al-kalām, in classical kalām, between the 9th and 11th centuries. Firstly, I will show how the classical mutakallimūn divided kalām into two parts, namely ‘major’ (jalīl) matters, which are based on revelation, and ‘subtle’ (daqīq) or ‘obscure’ (laṭīf) matters, which mainly depend on reason. Matters surrounding jalīl al-kalām indicate the theological problems on which the mutakallimūn had a general agreement, such as God’s oneness, revelation, prophethood, and eschatology. Questions discussed under the category of daqīq or laṭīf al-kalām mostly correspond to philosophical and scientific issues concerning epistemology, physics, and cosmology. Secondly, I will examine to what extent the mutakallimūn dealt with physical sciences and what kind of topics were primarily discussed in the field of daqīq or laṭīf al-kalām. The upshot of this will be that the claim that the mutakallimūn were interested in physics and cosmology merely for apologetic purposes is unsound; rather, in the 9th and 10th centuries, many Muslim theologians also concerned themselves with issues such as motion, void, body, and causality as truth seekers. That being the case, the mutakallimūn should be taken into consideration in studies related to the emergence and rise of science and philosophy in Islamic thought. (shrink)

BackgroundIn terms of ethical decision making, every clinical case, when seen as an ethical problem, may be analyzed by means of four topics: medical indications, patient preferences, quality of life, contextual features. The aim of this study was to compare the performance of 4th year dental students on Ethical Decision Making before and after a course on ethics.MethodsFourth year dental students from academic year 2013–2014 participated in the study. A 3-h lecture, which was about four topics approach to clinical ethical (...) case analysis, was given to the students. The lecture was based on case scenarios related with dental ethics. After the completion of lectures,a case scenario was presented to the students to assess their ethical decision making abilities. At the end of the exam, four topics and ethical judgment were evaluated. Their performances on this examination were evaluated before and after lectures. Statistical evaluation was performed with the significance level set at p 0.05). The mean total score of the students after the course was significantly higher than before course.ConclusionMore lectures should be implemented to the curriculum to increase the student awareness of ethical issues and to reach the ultimate goals of dental education. (shrink)

It is known that issues related to destiny are among the most vivid questions and problems of religious thought and life. As far as the history of Islamic thought is concerned, it is seen that some differences of approach regarding destiny have been discussed on political and theological grounds. Because of this debate, deep divisions have emerged among Muslims rather than mutual exchange of ideas and understanding. Muslims still engage in problematic practices and thoughts caused by some wrong perceptions of (...) destiny. It is necessary to scrutinize the problematic areas in terms of the transmission of this situation from generation to generation. In this context, considering that individuals acquire their beliefs and perceptions of destiny by being influenced by environments such as family and school, it is thought that the approaches and attitudes of teachers who provide religious education in formal educational institutions towards the belief in destiny are decisive and effective on students. The subject and purpose of our study is to examine the results of teachers’ perceptions of destiny, how they are shaped and what kind of readiness they are in regarding the issue. In this study, which was conducted with a sample group consisting of teachers working at the Ministry of National Education, the perceptions of destiny of Imam Hatip High School Vocational Lessons and RCMK teachers were tested through various socio-demographic variables and questions prepared by the researcher. Imam Hatip High School Vocational Lessons and RCMK teachers’ perceptions of destiny were measured with a survey method consisting of questions that are different from each other and in which the correlation between them is tried to be kept strong and meaningful. According to the findings, it is observed that there are some problematic areas in the sample group considering the intensity of the answers given to questions such as sectarian affiliation, religious knowledge, being able to correctly interpret the basic reference sources of religion, knowing the basic concepts and approaches related to destiny and being able to use them correctly. In addition, a significant difference was found in the sample group’s approaches to some sectarian issues depending on the age variable. This shows that as a result of this and similar studies, the principles of Islamic belief should be examined in accordance with their authentic structure and the natural difference between religion and religious interpretation should be preserved. With this study, the importance of some methodological sensitivities, such as how religion and sectarian should be understood, seems to have increased further. (shrink)

Hristiyan teolog William Lane Crag'a ait din ve bilim arasındaki ilişkiyi ele lan bir çeviri...

This book provides an accessible and thorough analysis of "The Doctrine of Being," the first part of Hegel's Science of Logic. Though it received much scholarly attention in the past, interpreters of this text have generally refrained from examining it in a sufficiently detailed manner. Through a rigorous and critical reading of Hegel's speculative arguments, Mehmet Tabak illustrates that Hegel meant his logic to be both a presuppositionless analysis and development of the basic categories of thought, on the one (...) hand, and a post-Kantian ontology on the other. However, the analysis of the text demonstrates that Hegel fails to deliver such logic. This volume promises to be an indispensable guide to those who wish to understand the first book of Science of Logic. (shrink)

PREFACE WORD The Tanzimat period, which was the starting point of reform movements in many areas such as social, political, economic, military, etc., in which steps were taken towards Westernization, is considered to be an important milestone in drawing the fate of the Ottoman Empire. In this longest century of the empire, when many things were rushed, education partially received its share of change and reform. However, since the field of education was under the control of religious institutions such as (...) the Şeyhülislâmlık and the Nezâresi Evkâf-ı Hümâyun, the changes and reforms in this field remained limited. Regarding philosophy, which is the subject of our study, we can say in advance that philosophical movements in the West, the ideas of philosophers and philosophical education in the Western sense began to enter our country in the post-Tanzimat period. It is noteworthy that during this period when the Ottoman Empire became acquainted with Western philosophy, philosophy in the West experienced a period of crisis. In the period preceding this acquaintance, philosophy education in our country was carried out in a style loyal to the tradition of Islamic philosophy, and the break in this tradition occurred with the Tanzimat. One of the most widely debated issues from the Tanzimat to the present day has been whether or not a philosophical tradition unique to us can be established. Issues such as whether a philosophy built on our own culture and values can provide us with the opportunity to raise philosophers who are considered philosophers in the Western sense, and the level of competence and proficiency of Turkish in terms of creating a philosophical language on the way to realizing this opportunity, and efforts to establish a deep-rooted tradition continue to stand before us. In this study, from a holistic perspective, the changes in philosophical paradigms in certain periods from Tanzimat to the present day have been tried to be determined chronologically and problematically. The fact that the movements that emerged with Tanzimat were broken in certain periods, such as 1915, 1933 and 1960, and left their place to different movements, and the changes in our country in parallel with the change in the perception of philosophy in the world have been tried to be revealed in this study, and as a result of the study, results that have not been expressed so far have been reached. Again, whether the perception of philosophy has changed in society along with the change in philosophy in higher education is among the topics investigated in this study. For example, the fact that professors such as Mehmet İzzet, Niyazi Berkes and Necati Öner, who studied philosophy, regretfully admitted that it was embarrassing to say "I am studying philosophy", and instead took refuge in evasive answers such as "I am studying at the Faculty of Literature, I am studying at the Faculty of Language and History", clearly shows how the difficulty of doing philosophy in Turkey is at a high level with these prejudices. From the times when philosophy was identified with irreligion and atheism, and philosophers were seen as useless people who only criticized and did not produce solutions, to the present situation, the paths taken and the obstacles overcome make us hopeful for the bright future of philosophy in Turkey. In the Dârülfünun, which was de facto established in 1863 and opened and closed many times, philosophy courses were able to find a wide place in the curriculum after 1900 and especially after 1916. However, the contribution of philosophy courses and departments, which have been a significant part of the academy since 1916 both as a field of research and education, to the establishment and development of the longed-for original philosophical thought is currently the subject of a separate discussion. Indeed, philosophy departments have never escaped the criticism that they teach Western thought, transfer Western intellectual currents, ignore social values, and provide an exclusively Western and unproductive education. Our study, which deals with the processes of change and transition in philosophy education in Turkey and the debates on these processes, consists of three chapters and three appendices. In the first part, the studies in the field of philosophy from Tanzimat to the Republic are discussed theoretically and a general framework is tried to be drawn about the establishment of philosophy in Turkey. The topics covered in this section are mainly philosophy education until the establishment of the first university in 1863 under the name Dârülfünun and its closure and reopening in 1900 under the name Dârülfünun-ı Şâhâne. As is known, after a long period of trial and error, Dârülfünun was reformed under the name "Dârülfünun-ı Osmânî" in 1908 during the Second Constitutional Monarchy. Reforms in the field of education continued unabated, and with the university reforms in 1915 and 1933, philosophy departments also underwent significant change and transformation. Especially German faculty members, who were influential in these reforms, played an active role in the restructuring of the philosophy department. Apart from universities, philosophical activities were also carried out in non-governmental organizations, newspapers and journals. In particular, the philosophers who tried to become an association under the name of the Turkish Philosophical Society are today actively working under the name of the Philosophical Society of Turkey and the Turkish Philosophical Association. In this part of our study, in addition to these issues, the philosophers of the Republican period, which we have identified as four generations, and their philosophical attitudes and behaviors are evaluated together with the aspects reflected and not reflected in their works, and the interaction between the similarities and differences between the general characteristics of the generations and the philosophical atmosphere in the country is tried to be analyzed. The similarities and differences between the generations are analyzed since they are the main factors that determine and govern the course of philosophy in Turkey. The second chapter is devoted to "Philosophical Disciplines in Purgatory in the Republican Era". In this section, the disciplines of history of science, logic, Islamic philosophy and philosophy of religion, which we characterize as disciplines in limbo because their place in philosophy departments has always been controversial, are analyzed. In the third and final chapter, under the title "Philosophical Problems and Movements in the Republican Era", the problem of establishing the practical implications of the philosophical issues discussed in the first two chapters on the theoretical level, the question of whether Turkish can be the language of philosophy, Western philosophical movements in Turkey and their representatives are discussed. This chapter concludes with the main purpose of the study, which is to discuss the problems of philosophy in Turkey, suggestions for solutions and future perspectives. We have tried to enrich our research with three appendices that are considered to be complementary to these three chapters. The first appendix contains interviews with twelve senior professors who retired after teaching philosophy in Turkey for many years. These senior professors were asked questions about the changes in the view of philosophy in Turkey, philosophy education in higher education, their perceptions of philosophy, etc., and an important historical note was made with their answers based on their experiences. In this respect, we believe that these interviews will serve as an important source and reference for future generations and the social sciences community. Although the speeches of these professors contain many important discourses, messages and references, we have chosen one motto phrase to carry in the title. On this occasion, we would like to express our gratitude to our esteemed professors for sharing their vast knowledge and experience in the field of philosophy with us. In the second appendix, the short life stories and works of about a hundred professors in the field of philosophy in the Republican period are included. Although this information is sometimes easily obtained through the internet, biographical books or the works of the professors themselves, sometimes, after a very long and laborious work, original information has been reached, which is expressed for the first time in this study. Sometimes the capture of a very small detail required great efforts. In the third and final appendix, the names and periods of the senior philosophers of the Republican period are listed chronologically. (shrink)

It is the intention in this article to explain the electoral stagnation of the Republican People’s Party (Cumhuriyet Halk Partisi, CHP) in the light of the 2015 parliamentary elections in Turkey. Drawing on theories of voting behavior, the article uncovers the organizational shortcomings within the party and the problem of credibility that have emerged as significant impediments to the party in addressing long-term historical-structural issues, mainly the division of Turkish society between the religious periphery and the secular center. Furthermore, the (...) strong identification between the ruling Justice and Development Party (Adalet ve Kalkınma Partisi, AKP) and its partisans have made party-switching difficult, having been achieved, above all, through the provision of economic benefits and public services and the consolidation of party identification through growing polarization and division in Turkish politics. Last but not least, the changes to the political environment between the June 7 and November 1, 2015 elections, pushed stability and security to the top of the agenda, as well as AKP’s electoral adjustments in the run-up to the November 1 elections inhibited any possible flow of votes to the CHP. (shrink)

Bu çalışmada üç aylık bir süreli yayın olan Türk Standartları Enstitüsü Öncü Çocuk Dergisi, tipografik özellikleri bakımından incelenmiştir. Yapılan çalışmada, tipografik öğelerin görsel iletişime olan etkilerini ortaya koymak amaçlanmış ve bu kapsamda söz konusu tasarım problemleri ile çözüm önerileri ele alınmaya çalışılmıştır. İncelenen dergi dahilinde, grafik iletişimin başlıca öğesi olan tipografi ile ilgili olarak okunurluk, yazı hiyerarşisi, font seçimi, bloklama gibi unsurlar üzerine tartışılmıştır. Verilerin nitel olarak değerlendirildiği bu betimsel çalışmada örneklem olarak derginin 2016 yılı sayıları seçilmiştir. Çalışmanın sonuç kısmında (...) derginin tasarımında tespit edilen bulgulara yönelik öneriler getirilmiştir. (shrink)

Prof. Dr. Mustafa Demirci's monograph "Black Rage: The Rebellion of Negro Slaves in the Medieval Islamic World (869-883)" on the 'Zanj rebellion' that took place between 869-883 A.D., during the Abbasid period, and was led by the Ali b. Muhammad, is one of the most important studies both in terms of its subject matter and the author's approach and perspective on the subject. The study, which was prepared with a rich academic literature using basic sources and modern research on the (...) subject, deals with issues such as the geography of the event, the causes and spread of the rebellion, the wars and warfare techniques to suppress the rebellion, the short and long-term effects of the damage left behind by the rebellion from an academic perspective in chronological order. The Zanj revolt started in the marshes of Basra in 869 as a result of Ali b. Muhammad (d. 883), who was originally white and claimed to be a descendant of Ali, organizing black slaves working under difficult conditions in the large farms in and around Basra, and the rebellion grew and spread in a short time. Muwaffak Billāh (843-891), the brother of the Abbasid Caliph Mu’temid Alallâh (843-892), who was assigned to suppress the revolt, was victorious against the rebels after tough struggles, and the revolt ended with the killing of the leader of the rebellion, Ali b. Muhammad, in 883. (shrink)

The question of whether Islamic philosophy can be considered as an authentic form of philosophy has been a subject of prolonged discourse. Various perspectives have emerged, presenting three distinct approaches to this matter. The first approach, primarily advocated by orientalists, contends that Islamic philosophy lacks authenticity. Contrarily, the second viewpoint asserts that while Islamic philosophy exhibits eclecticism, it represents a form of creative eclecticism. Finally, the third perspective posits that Islamic philosophy is unequivocally authentic, affirming its rightful place within the (...) realm of philosophical discourse. Regrettably, Islamic philosophy, despite its profound significance during the Middle Ages, has not received the recognition it truly deserves within the pages of philosophical history books. Authors have often allocated only brief sections to this rich philosophical tradition, overlooking its depth and influence. It is frequently emphasized that Islamic philosophy serves as a continuation of Greek philosophy, acting as a vital bridge that connects the realms of Ancient Greek philosophy and medieval Western philosophy. Orientalists regarded Muslim philosophers as mere interpreters of Ancient Greek philosophers, ignoring their philosophical authenticity. Recent studies have revealed that this prejudiced approach of the orientalists is fallacious. Medieval Islamic philosophy, which reached its golden age during the 9th-13th centuries, began to be rediscovered. Islamic philosophy introduced completely novel themes with Sufism and theology, and, developed fresh and innovative perspectives by integrating Greek philosophy. In particular, unique insights and movements have been put forward on subjects such as Ghazalism, Illuminationism, Eastern philosophy, occasionalism, methodical skepticism, the theory of creation ex nihilo, prophecy, the relationship between philosophy and religion, and critical analysis of the ideas put forth by ancient philosophers. While the Western world underwent a “dark age” during The Middle Ages; the Islamic world experienced a remarkable and intellectually vibrant “philosophical” movement. The movement, which can be called the “Miracle of the Muslims”, holds significant prominence within universal culture, in terms of both being an inseparable part of Islamic civilization and a crucial milestone in the development of Western philosophy. (shrink)

Tarihi süreçte Avusturya gibi Kutsal Roma Germen İmparatorluğu ve Alman Konfederasyonu bünyesinde yer alan Prusya, Bismarck önderliğinde 1871’de Alman İmparatorluğu’nu ilan etmiştir. Alman siyasi birliğinin de sağlandığı bu aşamaya ise kolay gelinmemiştir. Bu aşamaya nasıl gelindiğine dair sorudan yola çıkan bu çalışmada, Alman siyasi birliğinin sağlanmasında Prusya’nın, Zollverein’ın ve Bismarck’ın rolü araştırılmıştır. Prusya perspektifinden 18 ve 19. yüzyıl Avrupa tarihindeki temel kritik dönemeçlere temas eden araştırma aynı zamanda siyasi birlik sürecinin nasıl işlediğine ve bunun nasıl başarıldığına cevap aramaktadır. Güç dengesi (...) ve güvenlik toplulukları yaklaşımlarının katkılarıyla yürütülen araştırma, tarihsel kurumsalcılıktan da izler taşımaktadır. Güç dengesi yaklaşımı, 18. ve 19. yüzyıllardaki Avrupa ve Alman coğrafyasındaki güç ilişkilerini göstermeye yönelik alt zemin oluşturmada, güvenlik toplulukları yaklaşımı ise fonksiyonelden genel amalgama (birliğe) dönüşümü açıklamada tercih edilmiştir. Yapılan araştırma neticesinde, Alman siyasi birliğinin sağlanmasında, Prusya’nın, Zollverein’ın ve Bismarck’ın oldukça önemli rol oynadıkları görülmüştür. Siyasi birliği sağlama yönünde Prusya bir taraftan Avrupa güç dengesi koşullarında Fransa ile diğer taraftan da Alman devletleri arasında Avusturya ile uzun süre mücadele etmek durumunda kalmıştır. Hatta Bismarck liderliğinde izlenen strateji doğrultusunda bu devletlerle savaşılmış ve galip gelinmiştir. Bunların yanı sıra Alman siyasi birliğin sağlanması yönünde atılan stratejik bir bütünleşme hamlesi de Zollverein adı verilen Alman Gümrük Birliği’nin inşası olmuştur. (shrink)

Suppose a jury rejects a Black defendant’s testimony because they believe that Black people are often untrustworthy. Or suppose the male members of a board reject a female colleague’s suggestions because they believe that women are too often irrational. Imagine also a woman whose postpartum depression is dismissed by her doctor as mere ‘baby blues.’ All these three people suffer what contemporary English philosopher Miranda Fricker calls epistemic injustice. Epistemic injustice refers to a wrong done to someone as a knower (...) or transmitter of knowledge: due to unjustified prejudice, someone is unfairly judged to not have the knowledge or reasonable beliefs that they actually have. Fricker identifies two forms of epistemic injustice: testimonial and hermeneutical. This essay explains these forms of epistemic injustice and surveys some suggestions for how to prevent them. (shrink)

ABSTRACT Philosophy of Enlightenment and Political Conservatism This study aims at giving an explanatory understanding of conservativism in regard to the philosophy of politics, and at discussing its place and future within our historical period. This study asserts that conservative philosophy of politics came about as a reaction against continental enlightenment, and became a political stance within French Revolution. This artical mainly considers the formation of conservative theory, and the relation between conservativism and the philosophy of enlightenment. Moreover, reactions to (...) the philosophy of enlightenment arisen by religious, romantic and conservative thinkers have also been mentioned. Within the history of western thought, political conservativism emphasizes a serious tradition of thought, assumed to bear a rich philosophical heredity. Moreover, among modern philosophies of politics, it also stresses a highly comprehensive doctrine, and a philosophy of politics which has completely marked our historical period. Keywords: Conservativism, Philosophy of Enlightenment, Edmund Burke, French Revolution. (shrink)

This book focuses on the crucial relationship between Hegel's career and politics. It situates this relationship within the broader political and historical context of his time. More specifically, Tabak explores the unlikely story of how an ambitious, incoherent, and academically untalented person had managed to become the most famous and powerful philosopher in Germany during the last decade of his life. In this context, and contrary to the contemporary "consensus view," Tabak documents conclusively that Hegel was a servile apologist for (...) the repressive Prussian state, and that this was the main reason why he became the most famous philosopher in Germany. In this meticulously-researched book, the author skillfully combines biographical, historical, and philosophical analyses and information to offer a compelling and rich account.Mehmet Tabak teaches at New York University. He is the author of multiple books on Plato, Marx, and Hegel. (shrink)

In this paper, we propose some transfor mations based on the centroid points between single valued neutrosophic numbers. We introduce these trans formations according to truth, indeterminacy and falsity value of single valued neutrosophic numbers. We propose a new similarity measure based on falsity value between single valued neutrosophic sets. Then we prove some properties on new similarity measure based on falsity value between falsity value between single valued neutrosophic sets. Furthermore, we propose similarity measure based on falsity value between (...) single valued neutrosophic sets based on the centroid points of transformed single valued neutrosophic numbers. We also apply the proposed similarity measure between single valued neutrosophic sets to deal with pattern recognition problems. (shrink)

It has long been suspected that attentional processes differ between olfaction and the other senses. Here, we test whether voluntary dishabituation, seen, for example, when we re-attend to the ticking of a clock, can occur in olfaction. Participants were seated in an odorized room, where at various intervals they had to evaluate what they could smell. An experimental group had one nostril open and the other closed, except during the evaluations, so that the closed side was subject to centrally driven (...) habituation, but not peripheral adaptation. A control group had both nostrils closed except during evaluations. Following exposure, the experimental group could not report the room's odor in either the centrally habituated nostril or the nostril that remained open, while the control group could. This effect could result from a number of causes, including olfaction's unique neuroanatomy, functional constraints imposed by detecting volatile chemicals, and as a consequence of limited cortical resources, with implications for the functional value of consciousness. (shrink)

Snake or serpent is one the most widespread and oldest symbols which is known among different cultures folklore and mythology. As the role of symbolic notions is at the center of understanding any mythology, we would like to determine imagery meanings of the snake which could help researchers for knowing the myths more accurate and descriptive. Sometimes this motif represents the cycle of time and sometimes it does refer to Evil and even could be the symbol of divinity and eternity. (...) So this should be noted that how we can grasp any meaning from the narrations in which applied snake notion. These properties had roots in what they could be aware of snake nature and its biological attributes. As the same time, these properties are meaningful under the conditions that culture and, in some cases, religious thought prepared. The mixture of these end to some image that could be found in the mythology of their region.The very article discusses mythological aspects of snake notion in Indian and Wikings folklore, similarly to those which research on the Indo-Europian and Vikings cultural relationship and connections; except that our research is not focused on ontological and historical debates but only on the descriptive analyzing of mythological semantics. Meanwhile, it can be counted as some base which useful for whom like to dig up relations between two far distance cultures of Indians and Wikings. (shrink)

PREFACE WORD -/- Hilmi Ziya Ülken was born in Istanbul during the last period of the Ottoman Empire, was educated during this period and worked in many areas of the intellectual life of the newly established Republic. Although he was interested in many fields of social sciences, he gained fame in philosophy, sociology, history of thought and literature. Again, he undertook important tasks in revealing and introducing medieval Islamic thinkers and post-Tanzimat Turkish thought, and due to his deep knowledge of (...) Eastern and Western philosophies, he made comparative studies in these fields and tried to reveal the similarities and differences in both cultures. Many graduate studies, book chapters and articles have been written about such an important thinker whose works are also recognized abroad. Among the thinkers of the Republican Era, Ülken is one of the most studied names. In this study, Ülken's biography, his intellectual adventure, his understanding of philosophy and his ideas about the life of thought are discussed panoramically, and the bibliographic information obtained about his articles and other works that have not yet been fully revealed has been added to the study. Another important document added to this study is Ülken's biography written in his own handwriting. Our hope is that with the completion of the information missing in this study, a complete portrait of Ülken will be revealed. When Ülken's works are taken into consideration, it is understood that he wrote works in many fields of social sciences. The fact that he did not concentrate on a certain field but worked in many fields has been a frequently criticized aspect of him. In this sense, we think that the phrase "A Thinker of Mütebahhir", which we wrote as a subtitle to the title of our study, defines him very well. Many names have used the adjective mütebahhir, which means ocean and depth in Ottoman Turkish, about Ülken. While Necati Öner used it in a positive sense, names such as Cemil Meriç (1916-1987) and İsmail Tunalı (1923-2015) used it in a sense that includes negative connotations, such as saying words in every field, his knowledge is unlimited but formless and non-systematic, and Salâh Birsel (1919-1999) wrote on every subject. On the other hand, scholars such as Kurtuluş Kayalı and Ali Utku, who have recently conducted competent studies on Ülken, have emphasized that Ülken - contrary to popular belief - thought and worked within a system and was very sensitive about his system of thought. When Ülken's works are examined in general, it is seen that many of them were formed by turning lecture notes into books, and this situation caused many problems. This situation led to problems such as the disorganization of his works, the lack of a certain systematization, the lack of the necessary methodological sensitivity in footnotes and citations, and the use of some terms in their original language instead of their Turkish equivalents. When we look at the life stories of important thinkers in the history of thought, we observe that they were not only influenced by the social, political, economic, etc. conditions of the period in which they lived, but also that they influenced these conditions in the period in which they lived. The best example of this situation among the thinkers of the early years of the Republic is Ülken. When his works are examined in chronological order, it is noticeable that his ideas constantly changed, that he had to defend the ideas he criticized from time to time, and that he was in a constant search. He explained his works in many fields by saying that he wrote works that would be a source for his own works and that he served as a bridge to the past. The fact that he was a doyen in many fields of social sciences despite having a Mülkiye education can be explained by his self-education. Ülken, who set an example for academics and thinkers with his hard work, diligence, and lifestyle of constantly reading, researching and writing, carried out very important works in his 73 years of life. As Öner, a student of his who knew him closely, says: "In his daily life, Ülken was either reading, writing or philosophizing." Again, Tunalı says about his diligence that "when he was finishing a book, he would have written another book!" It can be said that one of Ülken's efforts was to establish a tradition of sociology and philosophy in Turkey by recognizing the disconnect in our world of thought. Ülken expressed this to his student Necati Öner by saying, "We are a quarter in philosophy, you will be half, and then we will be complete!" While the influence of philosophers and sociologists who came to our country with the educational reforms was quite limited, Ülken succeeded in establishing a tradition in Istanbul Sociology and Ankara Theology. For this reason, important sociologists and philosophers of our country, such as Baykan Sezer (1938-2002) and Kurtuluş Kayalı (born 1949), admitted that "we are students of the Ülken tradition" even though they were not his direct students. Ülken provided an important opening in the social sciences with his methodology that analyzed the problems he dealt with in depth, tried to deal with all aspects of the issues and made synthesis attempts between different ideas. In addition, with the newly established Republic, he made great efforts to collect and translate sources in many fields, especially philosophy, and to carry out activities on a philosophical basis. The fact that his works continued to attract attention in every period after him and were reprinted and read again and again reveals the centrality of his role in the intellectual life of the Republican period. In this study, in which the life, philosophy and thoughts of Hilmi Ziya Ülken, whose valuable contributions to Turkish-Islamic thought are undeniable, have been tried to be presented in general terms, the articles and book chapters I have written about Ülken in various journals and book chapters and whose titles I have given in the bibliography and bibliography section have also been utilized. I hope that this monographic study will make a small contribution to the studies on Ülken, who deserves to be remembered with mercy and gratitude. -/- . (shrink)

Since the beginning of the late modern era, modern constitutions have been trying to keep both group rights as minority rights and individual rights. But, in some cases, it is still ambiguous if an action or a phenomenon must refer to individual rights or group rights. Abortion discussions, with regard to political rights, are one example of these ambiguous cases. In this context, whereas Liberal view tends to regard abortion as individual rights of a woman, Communitarian view can be against (...) it by pointing out the right to life and this case may lead to a kind of liberal constitutional crises. This article gains importance as such constitutional crises still emerge even nowadays. John Rawls’s theory of overlapping consensus in Political Liberalism tries to solve these political conflicts that emerged in liberal constitutions by prioritizing public reason. This article conceptionally aims to examine Rawls’s theory in terms of prioritization and value relativity in abortion discussions. The method of article is hermeneutics. In order to extend the universe of the discussion, some important thinkers such as Immanuel Kant, Isaiah Berlin and John Gray, who have related studies on the topic, were included. In conclusion, it is asserted that Rawl’s theory is weak both practically and theoretically as to the principle of utilitarianism violates the rights of communitarians. (shrink)

This study aimed to examine the thoughts and expectations of patients receiving healthcare from their physicians and evaluate the ethical aspects of these thoughts and expectations. To determine the ethical aspects of the thoughts and expectations of patients, an open-ended question was asked on the web page of the Turkish Armed Forces (TAF) Health Care Command, which is accessible to the users of the TAF intranet system (the internet system used within TAF institutions). The participants were asked to express their (...) thoughts in their own words. A total of 804 participants answered the question by providing their input. The statements of the participants were classified separately by two public health specialists. The classification was made in accordance with the basic principles of patient rights, and they were collected under various headings including expectations about respect and care, good communication, informed consent, and fair and non-privileged distribution of healthcare services. The results show that patients tend to consider the physicians they see as solely responsible for all the negative issues that they encounter during their healthcare. This indicates that there is a need for extensive research on the underlying factors involved in the negative thoughts and feelings toward healthcare professionals in both TAF and Turkey in general. (shrink)

This volume of Eurasian Studies in Business and Economics includes selected papers from the 24th Eurasia Business and Economics Society Conference, held in Bangkok. The theoretical and empirical papers gathered here cover diverse areas of business and management from different geographic regions; yet the main focus is on the latest findings on evolving marketing methods, analytics, communication standards, and their effects on customer value and engagement. The volume also includes related studies that analyze sustainable consumer behavior, and business strategy-related topics (...) such as cross-border restructuring, quality management standards, and the internationalization of SMEs. (shrink)

This study presents the case of a Metropolitan Municipality in the Aegean Region of Turkey, which undertook a series of initiatives to conduct projects on environmental protection and sustainability. This case study was conducted as two separate studies as a part of Horizon 2020-funded ECHOES project under Work Package 6, aiming to gain insight into the collective magnitudes of energy-related choices and behavior. The starting point of the process is marked, in 2015, by the municipality becoming a party to the (...) Covenant of Mayors movement, joining around 8,000 signatories from over 50 countries. In line with European Union’s climate targets and associated energy-related policies, signatories of the Covenant of Mayors aim to decrease carbon emissions by 20% by 2020 and by 40% by 2030. In order to enhance the design and operationalization of policies for achieving these targets, each partner in the Covenant of Mayors is required to develop a Sustainable Energy Action Plan. The SEAP is to be prepared within 2 years of becoming a party to the Covenant of Mayors and involves action plans and projects in order to operationalize the strategies for achieving the associated targets. To this end, this study analyzes the Metropolitan Municipality’s SEAP and its components, which include zero-emission public transportation project, transformation of existing buildings to a more energy-efficient standard and related energy audit studies, a project for decreasing waiting periods in traffic via a Smart Traffic System, a pedestrianization project, and a project for increasing the use of geothermal energy for district heating. This study set out to identify the internal and external factors, as well as bottom-up and top-down mechanisms involved in various phases of the preparation and implementation of the SEAP. The research method was expert interviews, incorporating viewpoints and perceptions of stakeholders from different levels of the municipality. Among the key results are understanding the roles of enthusiasts and frontrunners in such initiative and the importance of top-management and central government support. (shrink)

I have written this article as a modest response to some of the criticisms of the ‘event’ that is at the centre of Alain Badiou’s thought and is the most salient concept. By addressing Badiou’s con...

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:Modernity as Apocalypse: Sacred Nihilism and the Counterfeits of Logos by Thaddeus J. KozinskiMehmet CiftciModernity as Apocalypse: Sacred Nihilism and the Counterfeits of Logos by Thaddeus J. Kozinski (Brooklyn, NY: Angelico, 2019), 231 pp.Whether the names Adrian Vermeule, Fr. Edmund Waldstein, and Sohrab Ahmari provoke anxiety or glee in readers' minds will depend on where they stand on integralism, the brand of Catholic traditionalism that all three have (...) sought to promote through various websites and publications. Presenting themselves as the authentic interpreters of magisterial teachings on church–state relations, the integralists have challenged the long-standing attempt (especially in North America) to combine the Catholic faith with a commitment to political liberalism, natural rights, religious liberty, and state neutrality toward religion. For the integralists, attempting such a combination succeeds only in distorting the Catholic faith and causes us to forget what the Church taught before the Second Vatican Council, which still obliges the assent of Catholics, they claim, and is desperately needed to stand against the onward march of secularism. [End Page 966]Although Thaddeus Kozinski, former professor at Wyoming Catholic College, may not be one of the more well-known integralists, his latest book presents an interesting iteration of Catholic traditionalism that displays both what is valuable and what is most worrying about contemporary traditionalism. Kozinski's previous book was a closely argued critique of John Rawls and Jacques Maritain using the thought of Alasdair MacIntyre. It built up a cumulative case for the impossibility of resolving the political problem of religious pluralism without moving beyond philosophy by making a decision to reject or accept the political importance of the Catholic Church and its teachings.1 Although the author's preference for some sort of confessional state was already clear in that book, he preferred not to defend it, but rather to argue that it is impossible to be agnostic or neutral toward the ideal of church–state union. Now he goes on the offensive, presenting in the twenty brief chapters of Modernity as Apocalypse his "sundry attempts over the past decade to grapple with the question of modernity" (14). More precisely, he is grappling with the questions of what defines modernity, how we arrived at where we are, and what Christians should do while living in it, particularly in the fields of education and politics.The two chapters that form the first part (entitled "Modernity") use Charles Taylor's A Secular Age to argue that modernity's increasingly pluralistic and secular culture creates "an entirely new incapacity to experience the reality of a particular worldview in a naïve way, that is, without the consciousness of there being other viable options" (37). Yet the problem also reveals a blessing. "Encountering reality through the lens of other perennial traditions can serve to expose that false dichotomy in our minds that leads us to interpret other views as nothing more than full-fledged errors and our own personal lenses as nothing less than the whole truth" (21). Anyone who has read what passes for commentary on websites such as Church Militant or Rorate Caeli will find that statement surprising and refreshing.The second part ("Logos") contains four chapters that lucidly discuss contemporary disagreements in ethics between Kantians and virtue-ethicists, between new natural lawyers and MacIntyreans. Chapter 4 makes an effective and moving argument to read Plato "as a precursor to Faith, and a guide along the way home" (50). There are some brief but suggestive remarks drawing on Benedict XVI's Caritas in Veritate in [End Page 967] chapter 6 to argue that an ethics of gift can enable us to express the moral teachings of the New Testament in terms that are potentially convincing to a broader audience. "Metanoia" is the title of the third part, dedicated to education. Chapters 7–8 and 10 give not very original and yet timely arguments for the importance of the liberal arts, the need for Catholic universities to be institutions that can foster, rather than deform, the practice of philosophy, and the need for pedagogy to be rooted in the transmission of a community's tradition.2However, one cannot help but be startled when... (shrink)