This study aims to explore the positive psychological effects of culinary experiences during the COVID-19 lockdown days. Qualitative research methods adopted to provide a deeper understanding. Data was collected through a structured online survey from 30 participants in Turkey. This occurred between April 10th and June 3rd, 2020 when the strict confinement measures were applied. Content analysis was deductively applied according to the Stebbins’s Theory of Casual vs. Serious Leisure which classifies the well-being according to characteristics of leisure experiences. The (...) results revealed that at the first stage people went into the kitchen with the motivation of pure happiness and relaxation indicating hedonic well-being. However, people who intended to spend time with culinary activities with the expectations of pure happiness left the kitchen with eudaimonic outcomes by gaining special skills and knowledge, self-actualization and self-enrichment. When these outcomes are evaluated based on the Stebbins’s theoretical framework, culinary activities have both casual and serious leisure experience characteristics in terms of psychological well-being. It is understood that culinary activities have versatile leisure characteristics. Thanks to the culinary activities, people do not only obtain pure happiness and relaxation but can draw wider inferences about their life by realizing their own potential during the psychologically challenging COVID-19 lockdown days. (shrink)

Geçmişte yazılan ve kütüphanelerimizde çoğu yazma hâlinde duran pek çok ilmî eserin isim, müellif ve mütercimlerinin tespiti konusunda ciddî hatalar yapıldığı görülmektedir. Bu da bir kısım önemli eserlerin gün yüzüne çıkmasını engelleyerek sahip olduğumuz hazineden gereği gibi istifade etme imkânını elimizden almaktadır. Bu minvalde bazı araştırma ve kütüphane kayıtlarında 15. yüzyıl Osmanlı âlimlerinden Mûsâ İznikī’nin (öl. 838/1434-35 [?]), Ali b. Muhammed el-Hâzin’in (öl. 741/1341) Lübâbü’t-teʾvîl fî meʿâni’t-Tenzîl adlı tefsirini tercüme ettiği bilgisi yer almıştır. Aynı şekilde yine 16. Yüzyılda yaşamış bir (...) Osmanlı âlimi ve divan şâiri olan Muslihuddin Mustafa Sürûrî’nin (öl. 969/1562) tam bir Türkçe tefsir yazdığı iddia edilmektedir. Bu iki iddia, sonuçta aynı mütercim üzerinde birleşmeleri sebebiyle ortak bir noktaya sahiptirler. Bu makalede, bahsedilen iki eserin asılları ve tercümeleri etrafında bir araştırma yapılarak bunların gerçekte kime ait oldukları ve isimlerinin ne olduğu ortaya çıkarılmaya çalışılacaktır. Bu tür araştırmaların kütüphanelerimizdeki binlerce eser için âcilen yapılmasının bir zaruret hâlini aldığı âşikârdır. Zira bazı araştırmacıların bu tür yanlış bilgiler üzerine yüksek lisans ve doktora tezleri binâ ettikleri ve çeşitli makaleler yazdıkları görülmektedir. Bu makalenin maksadı, yukarıda zikredilen ve haklarında yanlış bilgiler ile bazı kapalı noktalar bulunan iki eserle ilgili bir takım yeni tespitleri ortaya koyarak hem ilim dünyasına katkıda bulunmak hem de bu alanda yapılacak çalışmalara olan ihtiyaca dikkat çekmektir. Doküman tarama, veri toplama ve veri analizi yöntemi kullanılan bu araştırma neticesinde şu sonuçlara varılmıştır: Mûsâ el-İznikī’nin tercüme ederek Tefsîru’l-Lübâb ismini verdiği eser aslında Hâzin’in Lübâbü’t-te’vîl’i değil Necmeddîn-i Dâye’nin (öl. 654/1256) Baḥrü’l-ḥaḳāʾiḳ ve’l-meʿânî isimli tefsirinin muhtasarıdır. Bundan hareketle tespit edilen diğer bir nokta da şu olmuştur ki günümüzde et-Teʾvîlâtü’n-Necmiyye ismiyle meşhur olan eser Dâye’nin kaleme aldığı tefsirin orijinal hâli değildir. Dâye zâhiri ve işârî tefsîri cem eden mufassal bir tefsir telif etmiş, müridlerinden biri olan Şemseddin Muhammed es-Savcı da, zâhirî tefsir kısımlarını çıkarıp sadece işârî yorumları bırakmak sûretiyle bu eseri telhis etmiştir. İznikī de işte bu telhisi tercüme etmiş ve eserine Tefsîru’l-Lübâb ismini vermiştir. Sürûrî’ye nispet edilen tefsirin de onun tarafından telif edilmediği tespit edilmiştir. Yapılan mukayeseler neticesinde bu eserin Ebü’l-Leys Semerkandî’nin (öl. 373/983) Tefsîrü’l-Ḳurʾâni’l-Kerîm veya Tefsîru Ebi’l-Leys̱ es-Semerḳandî diye anılan ve bugün Baḥrü’l-ʿulûm ismiyle basılan kitabının tefsîrî bir tercümesi olduğu ortaya çıkmıştır. Bu tercüme bazı kaynaklar ile kütüphane kayıtlarında aynı anda hem Ahmed-i Dâî’ye (öl. 824/1421’den sonra), hem İbn Arabşah’a (öl. 854/1450) ve hem de İznikī’ye nispet edilmektedir. Farklı kişilere nispet edilen nüshalar karşılaştırıldığında hepsinin aynı eser olduğu görülmüştür. Bazı kadîm nüshalarda görülen ferağ kayıtları ile yazma nüshalar üzerinde yapılan incelemeler bu tercümenin de yine İznikī tarafından yapıldığını göstermektedir. İznikī bu ikinci tercümesine Enfesü’l-Cevâhir ismini vermiştir. İlim dünyasında bu isim konusunda da bir karışıklık olmuş, bazı araştırmacılar onun Hâzin tefsirinin tercümesine verildiğini zannetmişlerdir. Ancak ilk devir yazmalarında bu ismin Semerkandî tefsirinin tercümesine verildiği açıkça görülmektedir. Kütüphanelerimizde Enfesü’l-Cevâhir’in muhtasar nüshalarına da rastlanmış ancak bu ihtisar faaliyetinin kimin tarafından yapıldığı tespit edilememiştir. (shrink)

In this study, the determinants of contraceptive use and method choice are examined based on various variables, classified as individual, cultural, fertility and contextual. The data used came from the 1993 Turkish Demographic and Health Survey. The main finding is that there exists a positive association between the educational level of both spouses and the use of contraceptive methods in Turkey. After all individual, cultural, fertility and contextual variables are controlled, a woman's education is a stronger predictor of method use (...) and method choice than that of her husband. Increasing the educational level of women may be the most effective means of advancing family planning acceptance and increasing the demand for contraceptive services in Turkey. The study also shows that, to a great extent, contraceptive use and choice of modern method depend on the sex of a couple’s living children, implying some preference for sons, although generally women prefer to have children of both sexes. (shrink)

From the Symbolist period to the inter-war years, and in works ever more numerous as time went by, literature and medicine, both together and separately, constructed a discourse progressively focused on the enigma of the ‘third sex’. But how perceived? As an aberration, a mere legend, a mirage, a mental defect, a mistake of nature? The ‘third sex’ came to designate the sex of the indistinct, that which has no name, drawing within its sphere the primordial Adam, the angel, the (...) ephebe, the androgyne, the hermaphrodite, the transvestite, the effeminate male, the mannish woman, the pederast, the sodomite, the tribade, the Sapphist, the transsexual, the degenerate. Around 1900, to this unsettling tribe was even added the working woman who, as a result, was thought to have ‘abandoned her true condition’, and who thus had become ‘desexualized’ or ‘asexual’. In his preface to Willy's treatise on the Third Sex (1927), describing the Paris of Sodom and Gomorrah, Louis Estève drew attention to the part played by a now totally forgotten novel of the same name, The Third Sex by Ernst Ludwig von Wolzogen (1902), in the creation, handing down and popularization of this term. But contrary to what this title might suggest, Wolzogen does not focus on homosexuals in his book, but rather on those independent women, without husbands but with jobs, whom he refers to as ‘the neuters’. Neutrality conceived of as the effacement of the masculine and the feminine, perhaps as an effect of modern life? The theme has now come full circle in the corpus of reflection on the third sex, though it seems to have been applied more specifically to emancipated women, and singularly to lesbians. (shrink)

The existence of Dayah as an Islamic educational institution in Central Aceh District has a major role in the development of diversity in community. Step by step, the educational institution is developing, both in quality and quantity. Departing from this reality, this paper uses a phenomenological approach, examines the modernization of Darul Mukhlisin’s integrated Dayah educational system, which includes the Dayah education sub-systems. The modernization of the education system is characterized by changes in the aspects of objectives, Teungku and Santri (...) Dayah, implementation of an integrated curriculum, the treasury of contemporary books, use of active strategies and varied methods, environmental changes, the application of test and non-test evaluation types, and so forth. Thus, the existence of Darul Mukhlisin was able to become a bastion of religious education in producing religious cadres and religious generations in Central Aceh. (shrink)

The Acehenese Islamic educational institution, dayah, has played a major role in institutionalisation of Islam among the Acehness. the development of diversity in community. As a traditional institution, the dayah system has developed and successfully translated principles of modernity through the establishment an integrated educational system. This article examines the modernization of Darul Mukhlisin in Central Aceh and its characteristic in modernising its educational system. The modernization of the education system is characterized by changes in the aspects of objectives, Teungku (...) and the students of dayah, implementation of an integrated curriculum, the treasury of contemporary books, use of active strategies and varieties of educational methods, environmental changes, the application of test and non-test evaluation types, and so forth. This article further argues that the Darul Mukhlisin has been successfully adopting the dayah system into modern principles of modern management in educational institution. The Darul Mukhlisin resorts as an important agent for religious education, producing learned Muslims who contributes to the development of the Acehness. (shrink)

The third sex, which for a long period of history meant the androgyne and the homosexual, took on a new sense around 1900, when it was applied to emancipated women, who were featured by novelists and analysed by psychiatrists. Assimilated with lesbians, 'desexualized' by their modern way of life, they were labelled 'neuter', worker bees in a hive-state where 'female–male' markers were tending to disappear. Neither men in sex, nor women in gender (at least according to traditional assumptions), they constituted (...) a new 'battalion' which highlighted all the anxieties of the time: the involution of dimorphism, the threat of lack of differentiation and the 'extinction of the race'. But for those who accepted the label, neuterdom evolved from a pejorative concept into an instrument of a kind of liberation and the strategic means to set up creative space cleared of sexual stigma, until political cooption, aware of the resurgence of a 'superior species', changed its meaning and tipped over into the worst sort of excess. (shrink)

Dede Korkut Stories are a national cultural heritage that narrates about events and challenges of Oghuz Turks in 10th-11th centuries. This period of time is important, as it was the times when Turks became Muslims. In this work, heroism, customs, habits and traditions, socio-cultural and moral life of the Turks before and after becoming Muslims are analysed. One of the topics addressed in this work is religious beliefs and worships of the Turks after became Muslims. In this context, the belief (...) in Allah appears to be the most emphasized type of belief in the stories. The theme of fate, which is included in the subjects of Tawḥīd (oneness of Allāh) is another theme mentioned in the stories. The stories also includes some expressions regarding particularly the Prophet Muḥammad as well as some other prophets. Jibrīl and ʿAzrāʾīl angels are also mentioned. As for the Divine Books, only the Qur’ān is namely addressed and other divine books are not mentioned. The beliefs regarding afterlife, such as death, resurrection, heaven, hell, pool of al-Kawthar (abundance) are also referred to in the stories. The Book of Dede Korkut is not a didactic work written to teach Islam. On the contrary, in the stories, Islam is discussed as an element of the spirit/essence of individual and society. The aim of this study is to investigate the representations of the beliefs of tawḥīd, prophecy and hereafter of the Turks, especially the Oghuz Turks with reference to narrations in Dede Korkut stories. It aims to discuss them in the context of six pillars of faith and evaluate from the Islamic belief point of view.Summary: The Book of Dede Korkut consists of twelve epic stories created within the oral tradition of Turkish Folk Literature. It is said that the origins of these stories, which are one of the oldest works of Turkish Folk Literature, went as far as 7th century. It is generally accepted that the Book of Dede Korkut, which narrates about Oghuz Turks who lived in 10th-11th centuries was transferred to writing after 15th century. There is no information found about writer/s of the Book. Dede Korkut, who considered being the narrator of the stories, is in fact a character in the stories. Dede Korkut plays qobuz, reads poetry, names children, mediates in marital affairs, resolves disputes, and leads religious rituals in the stories. Therefore, he stands out as a saint figure and considered to be wise man of the Oghuz Turks in almost every story, especially regarding social events. In this work, there are many expressions about heroism, customs, habits and traditions, socio-cultural and moral experiences of the Turks before and after becoming Muslims. The stories bear many traces from the earlier Turkish beliefs. However, these are not the issues of this study. The dates of the emergence of the stories, 10th and 11th centuries, coincides with the times when the Turks became Muslim. This situation makes the stories more important as they include rich narratives about the fundamental beliefs of Islam. Especially the belief in Allāh, which is one of the six pillars of faith, appears to be the most emphasized in the stories. In these stories, Turkish and Persian names of Allāh as well as His Arabic names and attributes are mentioned directly or indirectly.The belief in predestination and casualty related with Allāh's eternal knowledge and determination is another faith object that takes place in the stories. The issues regarding the predestination discussed in the stories as follows: the deeds occur with the wish of Allāh; Allāh decides whether the child male or female; Allāh predestines human lifetime, livelihood, time of death and calamities.There are also narrations about the belief in the prophets in the stories. Particularly the Prophet Muhammad's prophecy is prioritised. Adam, Noah, Abraham, and Moses are the other prophets mentioned in the stories. The successive authority of Adam and His story with Iblīs; the wife and donkey of Noah, not burning of Abraham when he was thrown into the fire, the speaking of Allāh with Moses and the staff of Moses are some of the expressions related with prophecy in the stories. Nimrod against Abraham and Pharaoh against Moses are described as negative personalities in the stories. In the stories, the Prophet Muhammad (pbuh) is handled in a position that intercession is demanded from Him. Greetings and prayers are read for Him. His intercession is sought for forgiveness of sins and acceptance of prayers. He is exalted with some attributions, such as the holly Prophet Peace be upon Him, friend of Allāh, the leader of religion and the headman of religion. When the Prophet Muhammad is mentioned, it is felt that there is a high respect and an enthusiastic love. When he is addressed, the expressions indicating respect and affection, such as "His name is magnificent Muhammad" and "His name is magnificent Muhammad Mustafa" are used in the stories.In the stories, only the Qur’ān is mentioned among the divine books, none of the Torah, the Zabūr and the Injīl is mentioned. It is referred that the Qur’ān descended from the heavens and it is the word of Allāh and His knowledge, and it was copied (collected) by Uthman. It is described as "Magnificent Qur’ān".It is seen in the stories that there is also a place for the belief in angels and only two of the four great angels are mentioned. One of them is ʿAzrāʾīl, the death angel. It is one of the main heroes in the story of Deli Dumrul. ʿAzrāʾīl is described as an angel from the sky, who has red-winged, who takes the souls of living beings by the command of Allāh and kill them. It is also narrated that ʿAzrāʾīl takes the form of human and pigeon, and the struggle of ʿAzrāʾīl with Deli Dumrul. The other great angel mentioned in the stories is Jibrīl. In the story of Emre, the Son of Begil, it is described as an angel fulfilling the commandments of Allāh. Apart from these, there is no information about other angels and their characteristics, such as not being gendered, not to sin, and being created from light. Within the scope of invisible beings, the Devil is also narrated in the stories as it did not prostrate itself to Adam, and therefore it was repelled and cursed.The principle of the belief in Hereafter, which is one of the pillars of faith, is also dealt with in the stories. The ending, death, resurrection, reckoning, Heaven, Hell, seeing Allāh's face in Heaven, drinking water from the pool of al-Kawthar are some of the topics addressed in relation to this principle. While talking about Heaven in the stories, the words "Uçmak" (flight) in Turkish and "Behesht" (paradise) in Persian are mentioned in addition to Arabic "Jannah" (heaven).The Book of Dede Korkut is not a religious book written to teach the ʿaqāʾid (beliefs) of Islam or its practices. On the contrary, it is a work that narrates about people’s lives and social experiences. There is neither any specific verse from the Qur’ān nor sayings or the deeds of the Prophet (ḥadīth) included in the stories. However, the contents of many issues stated in the Qur’ān and ḥadīth are expressed in the stories. For instance, the statements from the surah (chapter) al-Ikhlāṣ (sincerity), such as al-Aḥad (the one), Allāh begets not, nor was He begotten, and not being any equivalent to Him are mentioned in the stories. Likewise, not burning of the Prophet Abraham when thrown into the fire, speaking of Allāh with Moses and giving the stuff to him as a miracle are also stated in the Qur’ān. As for the pool of al-Kawthar, the believers’ seeing Allāh in Heaven, ineffectiveness of the deeds without saying in the name of Allah are mentioned in ḥadīths. However, some information that is not rooted in the Qur’ān and ḥadīths, such as the stinging of Nimrod's arrow is also encountered in the stories. Based on the narrations in the stories, it seems possible to draw the conclusion that the Oghuz Turks mentioned in the Book of Dede Korkut adopted Ahl al-Sunnah (people of Sunnah) interpretation of Islam. However, it should be reminded that this implication will lose its meaning if it is proved that the original versions of the stories were redesigned according to the interpretation of Ahl al-Sunnah in the process of transferring them into writing. (shrink)

In this paper, I will expand upon Giorgio Agamben’s argument in his defining work Homo Sacer where he accused Immanuel Kant for introducing the state of exception to modernity. According to Agamben, Kant managed to do this by introducing the form of law as “being in force without signifying.” In this line, I will argue that ‘the ban’ is indeed inherent within Kantian morality and all subjects under the law stand in “pure relation of abandonment” vis-a-vis the law. In order (...) to show this, I will focus on Kant’s views on masturbation in the context of his disdainful views about the body and sex and how through these views he formulated ‘duties to oneself’ in a way that condemns the masturbator to ‘bare life.’. (shrink)

This research paper aims to investigate. the impact of inflation. on financial sector performance in Western. Balkan. countries. The topic was chosen considering the financial sector’s fundamental role and its. impact on sustainable economic growth. This impact is measured through the effect that macroeconomic determinants of financial. performance such. as inflation, GDP. growth, general government final consumption expenditure, trade, and the lending interest rate have on credit to private sector as a share of GDP and broad definition of money as (...) a ratio of GDP, which were used to proxy financial sector development. The data are provided by the World Bank as well as the Central. Banks. of the respective countries, for the period 2002–2021. The research methodology consists of different panel regression models such as OLS, OLS robust, Fixed effects, Random effects, and Generalized method of moments (GMM). Findings indicate that domestic credit to the private sector and inflation are positively correlated, whereas broad money and inflation are negatively correlated. (shrink)

Introductory Chapter to the _Cambridge Handbook of Situated Cognition_ (CUP, 2009).

In this paper is examined the acceleration of convergence of alternative and non-alternative numerical and power series by means of an Euler-Abel type operator, that is defined earlier by G.A.Sorokin and I.Z.Milovanovic. Through this type of linear operator of generalized difference of sequence is achieved that alternative and non-alternative numerical and power series to be transformed into series with higher speed of convergence than the initial series. At the end of this paper is given the implementation of this method through (...) a numeric example. (shrink)

This book represents the author's view of humanity.

The current debate that surrounds the issue of patient rights and the transformation of health care, social insurance, and reimbursement systems has put the topic of patient responsibility on both the public and health care sectors' agenda. This climate of debate and transition provides an ideal time to rethink patient responsibilities, together with their underlying rationale, and to determine if they are properly represented when being called `patient' responsibilities. In this article we analyze the various types of patient responsibilities, identify (...) the underlying motivations behind their creation, and conclude upon their sensibleness and merit. The range of patient responsibilities that have been proposed and implemented can be reclassified and placed into one of four groups, which are more accurate descriptors of the nature of these responsibilities. We suggest that, within the framework of a free-market system, where health care services are provided based on the ability to pay for them, none of these can properly be justified as a patient responsibility. (shrink)

The purpose of this paper is to develop an understanding about the internal fraud and corruption problem in the Turkish construction industry. The reasons behind the internal fraud and corruption problem as well as the types of prevention methods were investigated; and as a result various recommendations were made. To this end, a risk awareness questionnaire was used to understand the behavioral patterns of the construction industry, and to clarify possible proactive and reactive measures against internal fraud and corruption. The (...) type of fraud experienced by Turkish construction companies was also surveyed in the questionnaire. The questionnaire was sent to 89 firms; and depending on the collected data, certain recommendations for construction industry professionals were provided. (shrink)

In this paper I reflect critically on the concept of pragmatism as it is used in Ottoman historiography. Pragmatism has gained increasing currency over the last ten to fifteen years as one of the defining features of the Ottoman polity. I argue that unless it is properly defined from a theoretical-philosophical perspective, and carefully contextualized from a historical perspective, pragmatism cannot be used as an explanatory or comparative category. When used as a framework of explanation for historical change, pragmatism blurs (...) more than it clarifies an essential aspect of the Ottoman polity that it seeks to define, namely, the political. It is essential to reflect on the difference between the political and politics because whereas the political refers to the configuration of the power relations that organize a society as a legitimate entity, politics refers to the strategies, practices, institutions, or discourses whose purpose is to construct and retain hegemony within a polity. Through an analysis of the concept of pragmatism in Ottoman historiography, I show that for most proponents of Ottoman pragmatism, pragmatism pertains to politics rather than to the political. From a perspective rigorously confined to political theory, I argue that much like the discourse of modern tolerance, pragmatism in Ottoman historiography posits a problematic periodization, relegates the political to the background, and depoliticizes essential power relations. (shrink)

In the history of Islam after the martyrdom of Hz.Uthman, serious problems emerged among the Muslims, and two great wars took place between the Companions. While these events are called strife, this time is called the time of strife. The enemies of Islam who wanted to take advantage of this confused situation of the Islamic ummah, they engaged in various activities that they thought could harm Muslims in order to grow the seeds of strife among Muslims more. Zindīḳs are the (...) leading enemies of Islam. It was necessary for Muslims to recognize the zindīḳs, who were said to have made thousands of narrations on almost every subject. Therefore, Islamic scholars wrote many works about them. In fact the authors of tabaḳāt and ridjāl many of whom were hadith scholars, also mentioned zindīḳs in their works, such that these works were extremely useful in terms of knowing zindīḳs. In this article it was determined for whom the term zindīḳ was used in the works of tabaḳāt and ridjāl and also the situation of hadith transmitters who lived in the first three centuries of the hijri who are alleged to be zindīḳ are discussed. (shrink)

The tradition of Lughz and muʿammā in Arab poetry has an important place. Ibn al-Fāriḍ (d. 632/1235) is a divine love poet that lived in the Ayyubids period. He is an important point in the process of change and transformation of Arabic poetry language. This research aims to carry out a theoretical and anecdotal examination of the Lughzes in Ibn al-Fāriḍ’s Dīwān. The work explains, firstly, the concept of Lughz in terms of conceptual content and theoretical structure and summarizes its (...) own method to be applied in solving and evaluating Lughzes in ten articles. The paper indicates whether the Lughzes in Dīwānhave a theoretical structure or not. In this context, it distinguishes the Lughzes from the number of layers, simple and compound structure maintenance. It examines the theoretical and functional contributions of the tahsīl, takmīl, tashīland tazyīlmethods, the stages of the establishment and the solution of the Lughzes.Abstract: Abū Hafs Sharafuddīn Omar b. Ali al-Hamavī al-Mısrī (d. 632/1235) known as the king of lovers, and called Ibn al-Fārid, is a divine love poet that lived in Egypt during the Ayyubids period (1171-1462). He is an important figure in the process of change and transformation of poetry language in Arabic literature. The lughz and muʿammā (enigma, enigmetic speech, allusion, inversion riddle, poetry puzzle, synecdoche and metaphoric language) means a word pointing to a name or something by symbol and sign. Numerous books have been written about lughzes. These include Arabic poetry, Persian poetry, Classical Turkish poetry, Arabic grammar, Islamic law, hadith, mathematics and inheritance law. The lughz and muʿammā have some linguistic features related to phonetics, statistical linguistics, morphology, lexicology, grammar, syntax, semantics and prosody. This tradition has an important place in Arabic poetry. The research aims to carry out a theoretical and anecdotal examination of the lughzes and muʿammās in Ibn al-Fārız’s Dīwān. The paper explains, firstly, the concept of lughz in terms of conceptual content and theoretical structure. The article summarizes its own method to be applied in analyzing and evaluating lughzes within ten items. The research examines the series of lughzes in Dīwānand divides them into parts according to the original question in the riddles. This work examines the secondary lughzes given in the details of poems in solution parts. The paper indicates whether the lughzes in Dīwānhave a theoretical structure or not. In this context, the research examines lughzes in terms of language and structure, especially in terms of the processes of establishment and solution. This paper categorizes the lughzes according to the number of layers and to whether they have a simple or compound structure. This paper examines the theoretical and functional contributions of the amal al-tahsīlī, amal al-takmīlī, amal al-tashīlī and amal al-tazyīlī methods in the stages of the establishment and the solution of the lughzes. The work applies the theoretical perspectives of these methods to each lughz. The research also examines the contribution of these four methods to the lughzes.There are many lughzes in Ibn al-Fārid’s poems. In Ibn al-Fārid’s Dīwān, in general, fifty-four things are asked. Fifty-one of them are words. Three of them are verbs. One of the verbs is in the order structure and two in the past tense. His lughzes have a theoretical and methodical structure. In terms of organizational structure, lughzes are generally multi-layered, intricate, compound and integrated. Composite lughzes are multi-layered, simple poems are single-layered. Approximately twenty words are asked in the lughzes. These words are always in the first layer of lughz, whether simple or compound. Thirty-seven words in the lughz are secondary lughz with an auxiliary and complementary nature. They are located between the second and sixth layers. Seventeen of the lughzes asked in the auxiliary nature are located in the second layer, thirteen in the third layer, five in the fourth layer, one in the fifth layer and one in the sixth layer. One of the lughzes is six-layered, one of them are five-layered, four of them are four-layered, eight are three-layered, four are double-layered and three are single-layered. According to this, the majority of lughzes in Ibn al-Fārid’s poems are in the unified form and multilayered.The lughzes are formed in terms of word, composition, phrase, grammar and meaning levels. The lughzes have both lexical and semantic characteristics. Ibn al-Fārid uses the configuration (amal al-tahsīlī), completion (amal al-takmīlī), facilitation (amal al-tashīlī) and addition (amal al-tazyīlī) methods to design the lughzes. The structure in the lughzes is shaped by these methods. The words in his lughzes constitute eleven categories, consisting of names, acts and noun verbs. The answers of the questions asked in the poems consist in general of prophet names, surah names, tribal names, administrator’s surnames, letters, cities, animals, food and drink names, attributes and actions. Verbs are in the past time or order form. Some of the lughzes in Ibn al-Fārid’s poems are built in an extraordinary style beyond being interesting. Not all the sentences used in couplets are part of the lughzes. These elements are mentioned in order to complete the lughzes in terms of rhythm and meaning. To be able to solve the lughzes of Ibn al-Fārid, one must be knowledgeable about the language and narrative features of Arabic and Islamic culture, as well as subjects such as the Quran, Sufism, abjad calculation, mathematics, geometry, geography, biology, botany and zoology. His poems contributes to the development and transformation of Arabic poetry. (shrink)

A healthy and robust public political culture is generally regarded as being of utmost necessity for the maintenance of a stable democratic environment. Especially when a country is facing significant challenges and is in the process of devising and implementing radical reforms, the presence of satisfactory collective deliberation can ensure durability and stability. This article will focus on one type of argumentation that stands in the way of such healthy deliberation. It will explore the various forms that ad hominem arguments (...) take and consider the harmful consequences of their wide prominence in the political culture of the country. (shrink)

As a result of its failure to embrace the increasingly visible social and political diversity in the country, Kemalism, the founding ideology of modern Turkey, is currently facing its severest legitimacy crisis. Through interviews with representatives of leading voluntary Kemalist associations, this article inquires whether there are attempts to reinterpret the doctrine in order to offer an alternative, credible vision in harmony with the existing social, political and economic realities of Turkey.

This article seeks to address the increasingly pertinent concern of how to form a satisfactory liberal stance in the face of certain democratically mandated policies of non-liberal and even sometimes illiberal governments. To that end, a close analysis is provided of a particular debate that generated controversy in certain liberal circles in Turkey during the run-up to the referendum on constitutional amendments in 2010. Identifying and evaluating 5 factors which seemed to have influenced the opposing positions in the debate, the (...) article tries to demonstrate how disagreement over the ‘correct’ liberal position entails differences in overall judgement of the political situation and assessment of the circumstances. (shrink)

In this article, recent attempts by the Justice and Development Party to address the problems of Alevi citizens in Turkey are analysed. After briefly outlining the sources of Alevi revitalization in the 1990s, the article critically discusses different aspects of the Alevi Opening process. It concludes by arguing that the Alevi question reveals many aspects of the problematic nature of secularism in Turkey.

Born as φαντασία in Greek philosophy, the concept of imagination that today we understand from has a different meaning and contains different functions. This study attempts to reveal the conceptual contents and functions by examining the conceptual transformation of the concept in Ancient Greece and Aristotle’s terminology and epistemological function.

It might seem obvious that dealing with death anxiety in the health care system is desirable. Hence, there are either voices that demand more research on how this openness can be fostered or those who consider this topic unworthy of further investigations because of its triviality. The idea behind both deficient perspectives is that the health care system as a communication system can assume the position of a second-order observer who can account for his deficits. However, in terms of Luhmannian (...) systems theory, external perturbations cannot force a functional system to reflect and change the structure of his communications in a certain way. The health care system as a communication system cannot do more than integrating the topic of death anxiety in terms of its functional perpetuation. For example, in hospitals, neither health care staff nor external counselors are able to address existential issues without being affected by functional and structural requirements of the hospital. We present an outline for the justification of the avoidance of death-anxiety related talk in the health care system by reference to systems theory and existential philosophy. (shrink)

Although there are many questions to be asked about philosophy of mathematics, the fundamental questions to be asked will be questions about what the mathematical object is in view of being and what the mathematical reasoning is in view of knowledge. It is clear that other problems will develop in parallel within the framework of the answers to these questions. For this rea­ son, when we approach Aristotle's philosophy of mathematics over these two basic problems, we come up with the (...) concept of abstraction. In our work, I will try to explain the mathematical abstraction that Aristotle has developed to understand mathematical philosophy. (shrink)