This paper is about “glitters”, one of the sources of primary microplastics, which, in turn, are deemed an emerging source of pollutants affecting the environment. Today, most glitters available on the market are essentially microplastics, as they are made of polyesters and are of a size smaller than 5 mm. The tiny, shiny, decorative and colorful glitters are used in a wide range of products including but not limited to make-up or craft materials, clothing, shoes, bags, ornaments, and various objects. (...) The marketing of micron-sized plastic materials, the environmental risks of which are no longer disputable, as disposable products clearly merits attention. People without substantial knowledge or awareness about microplastics pollution and sources thereof have been consuming these glitter products without giving it a second thought. Given their tasteless, odourless, invisible, durable, and last but certainly not least, ubiquitous characteristics, small microplastics nowadays came to pose a substantial threat for the environment and the biota, as a sneaky and persistent contaminant. Microplastic pollution is a completely anthropogenic one. In this context, the consumers should assume a careful and sensible attitude, and question all their consumption habits. On the other hand, the responsibilities of the manufacturers and regulators are also substantial. For, in the lack of any regulation or sanctions in the context of laws and legislation concerning a global problem, and in a context of scarce awareness on part of the society, the people would continue to buy and consume plastic products like glitters without really thinking about them, for as long as they are supplied to the market. (shrink)

This empirical study investigates the effects of nine ethical climate types (self-interest, company profit, efficiency, friendship, team interest, social responsibility, personal morality, company rules and procedures, and lastly laws and professional codes) on employee work satisfaction. The ethical climate typology developed by Victor and Cullen (in W. C. Frederick (ed.) Research in Corporate Social Performance and Policy, 1987; Administrative Science Quarterly 33, 101–125, 1988) is tested on a sample of staff and managers from 62 different telecommunication firms in Turkey. The (...) results obtained from the 1174 usable questionnaires confirm the existence of nine different ethical climate types observed in western cultures in the present sample context, which is a developing Muslim country. Regarding the effects of ethical climatic factors on employee work satisfaction, self-interest climate type appears to negatively influence work satisfaction, whereas team interest, social responsibility and law and professional codes climate types are found to have positive impacts. Managerial and further research implications of the findings are discussed. (shrink)

The aim of the research is to investigate the effect of eye movement desensitization and reprocessing therapy on post-traumatic stress disorder levels of individuals who can be defined as high-risk groups during the pandemic. Therefore, the online EMDR R-TEP Protocol was applied to a total of 154 individuals working with coronavirus patients, frontline professionals, relatives of coronavirus patients, coronavirus patients, and relatives of someone who died from coronavirus and the PTSD symptom level before, after, and 1 month after therapy was (...) measured and examined. A personal information form and impact of events scale were used to collect data. Analyses showed that EMDR therapy was effective in reducing the PTSD level in all groups. The PTSD levels of frontline professionals continued to decrease until the follow-up test but remained the same in the other groups. (shrink)

Among the problems C. D. Bailey has questioned in a recent paper (Ref. 1) are a precise and general formulation of Hamilton's variational principle and the establishment of a sufficiency criterion for this to be a minimum principle. In this paper, we will try to answer these questions using the geometric theory of classical mechanics.

Ṣūfī poetry or dīvān poetry, both of our poems have a universal appeal and a classical value just as the poetry of many nations’. Poets of both groups enhanced the consciousness level of every people one by one and created a virtuous society by taking power from the potential that existed in Turkish society already. If it is needed to mention a difference between those two poetries, it could be that dīvān poetry is a static one and sūfī poetry is (...) more dynamic than the dīvān poetry. While dīvān poetry has a unique World of poetry, sūfī poetry has a feeling of universe shaped by different meanings and concepts. Although dīvān poetry is based on intelligence and pleasure, there is intuitive inspiration and wāridāt in ṣūfī poetry. These become poetic sometimes thanks to similes (tashbīḥ), metaphors (majāz) and allusions (talmīḥ), become verse and gradually turns into a poetic theme (mażmūn). Until today, since the first that comes to mind, when it is said poetic themes (mażmūn), is dīvān poetry, poetic themes of ṣūfī poetry were overshadowed. However, ṣūfī poetry is quite interesting and rich in terms of its poetic themes. Although they are called as just terms, each of the terms of ṣūfī literature is a mystical state (ḥāl), mystical station (maqām) or experience. For this reason, many concepts of ṣūfī poetry, which we call term, could be a poetic theme by taking part in a reference (talmīḥ), simile (tashbīḥ) and metaphor (majāz). The aim of this article, which we can sample under three titles and with the couplets of our three ṣūfī poets, is to draw attention to the existence of a rich mażmūn staff independent of the dīvān poetry of Turkish ṣūfī poetry. The subject of mażmūns belonging to Turkish ṣūfī poetry should be considered important since it has not been mentioned much until today. Summary: The poet designs and presents it to his readers on behalf of his readers that he cannot even express what he has imagined but sometimes cannot imagine. Each poem has a specific interlocutor and addresses the emotions of its interlocutor. Each poem is adorned with thought and imagination; yet poems can be understood by annotation accompanied by rhetoric. Ṣūfī poetry and dīvān poetry, both poems have universal appeal and classical value like many poems of many nations. Ṣūfī poet and dīvān poet are the architects of an indestructible art existence that ruled for centuries and their works are masterpieces of their own fields. Both types of poetry, along with literary heritage, are a guide ship that leads the whole cultural heritage to the next generations, leading art branches. Both poets of both groups have strengthened from the potential that existed in Turkish society and raised the level of consciousness of each individual separately and created a virtuous society.Dīvān poetry is as beautiful as the aesthetics of genius; ṣūfī poetry is so beautiful with the sincere sincerity of heathat born to the heart. Without making use of the rich mażmūn staff of the lodge poetry, it would be an exclusivism and a status quo to make the mażmūn exclusive only to dīvān poetry or to search for the mażmūns of dīvān poetry in the lodge poetry and to interpret these mażmūns with the interpretation habits of dīvān poetry.The most obvious difference between ṣūfī poetry and dīvān poetry corresponds to the fact that the terms of Sufism are composed of similes (tashbīḥ), metaphors (majāz); sūfī poetry is a composition of poet’s personally experienced feelings or situations such as waḥdat, ḥalvet, manifest and observant concepts. While the depictions of the dīvān poet, spring and winter depictions, arouse enthusiasm for the reader for a while, the indifference of the ṣūfī poet to this world, the constant heartbeat of Jamāl and the heart beating with the excitement of vuslat (meeting) infiltrates the reader to the eternal world.If there is a difference between the two poems, it is that the poetry of the dīvān is static and the ṣūfī poetry is more dynamic than the poetry of the dīvān. As well as dīvān poetry has a unique world of poetry; ṣūfī poetry has a universe of emotions shaped by different meanings and notions. Even if the beauty they depict is materially and morally different, the poet of both groups wishes to go beyond the beauty that they mean and find themselves there. They do this sometimes with similes (tashbīḥ) and metaphors (majāz) and istiʿāre, succeed with various kinds of poetic themes. In dīvān poetry, there is pleasure and imagination based on intelligence, and inspiration and success based on intuition in ṣūfī poetry. These become poetic sometimes thanks to similes (tashbīḥ), metaphors (majāz) and allusions (talmīḥ), become verse and gradually turns into a poetic theme. Dīvān poetry is an endless effort of abstract imagination, while ṣūfī poetry is an inexhaustible enthusiasm for concrete ecstasy. Although both have found what they are looking for outside of daily life, dīvān poet finds pleasure, yet sūfī poet finds inspire.When it comes to mażmūn, the first thing that comes to mind is Divan literature and it’s figure of beautiful woman’s length (cypress), hair (zulf), eye (daffodil), eyebrow (bow), eyelash (arrow) and skin (silver) and these mażmūns are stereotyped and widespread though each of them is known only to artisans. On the other hand, ṣūfī poetry has many other poetic themes such as Jamāl (grace), Jalāl (distress), ār and nāmūs (mālāmat), gūy (rıza), chevgān (ḳażā) and istignā (reluctant).To date, the first thing that comes to mind when it is said to be mażmūn is dīvān poetry, it has left behind the maẓmūns specific to ṣūfī poetry. However, ṣūfī poetry is also quite rich in terms of its mażmūns. Although they are called as just terms, each of the terms of ṣūfī literature is a mystical state (ḥāl), mystical station (maqām) or experience. For this reason, many concepts of ṣūfī poetry, which we call term, could be a poetic theme by taking part in a reference (talmīḥ), simile (tashbīḥ) and metaphor (majāz).The fact that the dīvān poets used the mażmūn as a word and the use of the term started with the Tanzimat made it inevitable that different definitions of the mażmūn emerged in time. For this reason, many researchers now understand and define the term of mażmūn differently. However, all the academics who researched or wrote about the mażmūn brought to mind only the poem of the dīvān poem, and they selected the examples of the mażmūn from the couplets of the poem of the dīvān poem. In our opinion, the missing part of the subject of mażmūn is here. Nevertheless, our main aim in this article is not to discuss what is or is not a mażmūn, but to try to express that the ṣūfī poem is as rich as the dīvān poem. Whereas the mażmūn has no single generally accepted definition; if so, we can say that ṣūfī poetry may have its own unique mażmūn, we can exemplify it with couplets of ṣūfī poetry. (shrink)

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

Sensory processing problems and related dysfunctions are among the most common conditions in children with autism spectrum disorder. This study examined the effect of sensory integration therapy on different aspects of occupational performance in children with ASD. The study was conducted on an intervention group receiving SIT and a control group with 3- to 8-year-old children with ASD. The Short Child Occupational Profile was used to compare the two groups in terms of the changes in their occupational performance and the (...) Sensory Profile was used to assess sensory problems. The intervention group showed significantly greater improvement in all the SCOPE domains, as well as in all the SP domains, except for the “emotional reactions” and “emotional/social responses” domains,. The effectiveness of SIT in improving occupational performance in children with ASD as a health-related factor is supported by our findings. (shrink)

Language is a live organism and as every other living being develops and is enriched with new words and terms, which enter the life of society together with the new tool, i.e. they enter in and mix with the order of Albanian words. Such a thing is inevitable and in some cases even useful, but every word that is lined up in the order of Albanian words must be well filtered. “The introduction of new words and exclusion of old ones (...) is a natural process, and it happens in any language. This is what happened with the Greek borrowings in Latin, with the Arabic borrowings in Greek, with the Latin borrowings in many European languages, with the Persian borrowings in Turkish, with the Turkish borrowings in Albanian, etc.” - Prof. Hajri Shehu emphasizes in a scientific interview. In recent decades, with the expansion of the Internet, many foreign words began to enter and be used in the Albanian language. English took up more space than expected; in addition to penetrating through various tool notions, it also replaced centuries-old native words of Albanian. The paper has been divided into three parts and in each part an issue has been dealt with: the first part talks about the use of foreign words and the existing words in Albanian; the second part deals with the use of emoticons used instead of words and the third part deals with writing errors in the Albanian language. These are some of the issues that have created a great concern for the Albanian language in this century and they certainly need to be addressed seriously to prevent the dangers that may threaten it. (shrink)

The present study aims to examine the mediator effect of organizational intelligence between quantum leadership and innovative behavior of employees in health organizations. It is aimed to examine the mediator effect of organizational intelligence between quantum leadership and innovative behavior of employees in health organizations. The data of the study were collected from 626 healthcare professionals working in hospitals and health centers in Istanbul, Turkey, by survey method. After the analysis of normality, validity and reliability, the hypotheses of the research (...) were tested on the LISREL program using the structural equal modelling. The findings have showed that the three hypotheses of the research were confirmed: quantum leadership and organizational intelligence affect the innovative behaviors of employees positively and significantly, and organizational intelligence has a mediator effect between quantum leadership and the innovative behavior of employees. It is imperative that healthcare organizations, which are likely to encounter chaos and crisis risks such as the Covid-19 pandemic, follow innovation in order to provide better quality services. Quantum leadership and organizational intelligence are necessities in terms of revealing innovative behavior for healthcare organizations operating in a dynamic and chaotic environment. Since the effects of quantum leadership have not been studied in health organizations adequately, this study makes a contribution to fill this gap. In addition, it is predicted that the findings of this research will be illuminating in terms of innovative behaviors and leadership styles for health organizations that have a vital importance in all societies and have recently experienced a fact like COVID-19. (shrink)

This article assesses the prospects of social democracy in Turkey in light of two prominent debates regarding social democracy: the challenge of populism and the proper balance between a politics of redistribution and a politics of recognition. By focusing on the Republican People’s Party (CHP), it shows that the main problem the party faces is to find ways of addressing the issues of recognition and redistribution. Success in addressing these issues would provide an effective alternative to the populist agenda of (...) the ruling Justice and Development Party (AKP) and build channels for participatory democracy and institutions of accountability. We argue that social democracy, with its legacy of democratic rule and institutions, can serve as a significant anchoring point in such an effort. We point out, however, why current social, institutional, political, and cultural factors make the CHP’s task of pursuing a social democratic agenda in Turkey particularly difficult. (shrink)

The law of varying action and Hamilton's principle of classical mechanics are discussed. It is now clear that the law of varying action, introduced by Hamilton in his papers of 1834 and 1935, was never recognized by either the mathematicians or other scientists who followed him. Why this occurred is discussed in this paper.