Toplumların sosyal yapısının harcı yahut temeli mesabesinde olan ahlaki erdem ve faziletler, kuşaklar arasında daha çok edebi eserlerle nakledilmektedir. Zira toplumların milli sermayeleri olan edebiyatçılar, yaşadıkları dönemde kendilerine tevarüs eden ahlaki birikimi söz sanatları ile yeniden cazibeli edebi bir kalıba döküp sunmaktadır. Cahiliye dönemi de dâhil olmak üzere Araplar, sosyal ilişkilerinde güzel buldukları davranışları şiir kaydıyla muhafaza etmeye çalışmışlardır. Aile içi iletişimden güçlü bir kabile reisinin huzurunda takınılacak tavra kadar pek çok görgü kuralı şiirde nazmedilmiş ve bu türden şiirler Arapların (...) sosyal yaşam rehberi haline dönüşmüştür. Sadece şiir değil mensur eserlerde de sosyal faziletlere dair ilgi çekici ibretlik hikâyeler ve yaşanmış olaylara dair anlatılar bulunmaktadır. Müslüman Arapların henüz hicri ilk yüzyıldan itibaren tanıştığı servet ve beraberinde gelen şehirleşme, sosyalliğin güçlenmesi ve bundan mütevellit olarak da sosyal erdemlerin daha fazla bir önem kazanması sonucunu doğurmuştur. Bu makalede özellikle Abbasi dönemi edebiyatçılarının söz konusu sosyal erdemler bağlamında dikkat çekmek istedikleri hususlar bir araya getirilmiştir. Çalışma, klasik dönemden günümüze ulaşan edebi malzemenin –makale düzeyinde- önemli konu başlıkları halinde tasnif edilmesini amaçlamıştır. (shrink)

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

This article analyses the relationship between deduction and induction by focusing on Aristotle's knowledge acquisition processes. The deductive and inductive processes in Aristotelian science are analysed in depth, and it is emphasised that these two processes are, in fact, interrelated. It is claimed that induction and deduction use logical inference but are not themselves an inference. The structure of inductive inference is determined, and the deductive inference and the inferential part of the scientific process are given. Furthermore, the article addresses (...) the reliability of the inductive process, emphasising the difficulties in obtaining accurate results. In conclusion, it is shown that Aristotelian science has a fundamentally intuition-based part and plays an important role in the scientific process. (shrink)

Afetler doğal ve insan orijinli olay ve olguların sonucu olarak ortaya çıkan ve insan toplumları ve yerleşim yerleri üzerinde can ve mal kaybı yaratarak zararlar meydana getiren olaylardır. Afetlerden topyekun kaçış söz konusu olmasa bile afete neden olan olay ve olgulara karşı yürütülecek risk azaltma önlemleri ile afet yönetimi mümkün olabilecektir. Yüksek düzeyde risk ile mücadelede başarı şansı düşük iken azaltılmış risk ile mücadelenin başarısı daha yüksek olacaktır. Diğer yandan, toplumu oluşturan bireylerin eğitimi ve bu konuda toplumsal direncin, afet direncinin (...) artırılması, sürdürülebilir toplum yaşamı ve hayatta kalma düzeyini arttıracaktır. Afetler ile mücadele bütüncül bir süreç olduğuna göre bu mücadeleye toplumun tüm düzeyleri katılmak zorundadır. Özellikle halka en yakın birim olan belediyelerin bu konudaki rolleri son derece önemlidir. Yerel yönetimler düzeyinde ele alınacak bu çalışmada da toplum içerisinde afetlere karşı direnci en düşük kesim olarak savunmasız kesimlerden yaşlılar ve engelliler ile belediyelerin rolü irdelenecektir. Çünkü hangi tür afet senaryosuna hazırlanmak söz konusu olursa olsun hazırlık çalışmaları bu kesim göz önüne alınarak yapılmalıdır. Özellikle afet sonrası kaosun oluşturacağı olumsuzluklar bu kesimleri çok ciddi zararlarla yüz yüze bırakmaktadır. Bu nedenle gerek potansiyel gerekse reel afet tehlikesine yönelik risk azaltmada ve mücadelede yerel düzeyde belediyelerin özellikle savunmasız kesimlere yönelik gerçekleştireceği roller ulusal ve uluslararası başarının da teminatını oluşturacaktır. (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)

This book represents the author's view of humanity.

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)

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)

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)

Although a number of aspects of earlier experiences correlate with later civic engagement, the role of different factors in driving the level of young people’s engagement is not clearly understood. This qualitative study set out to understand those factors in Turkey. Eight focus groups were conducted with 55 young Roma and Turkish people, with different groups being conducted according to participants’ ethnicity, gender and age. Analysis revealed specific themes in terms of the political and civic engagement of different sub-groups. However, (...) almost all participants expressed that they did not have enough information about their rights and obligations as citizens. They also identified the different barriers which they perceived as impeding their political involvement and participation. (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)

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)

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)

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)

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.

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)

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.

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)

Muhyiddîn el-Kâfiyecî (öl. 879/1474), on beşinci yüzyıl Saruhanoğulları, Osmanlı ve Memlüklü alimlerindendir. Yüzden çok eser yazmıştır. Makale Kâfiyeci’nin hayatı ve eserlerini araştırır. Yazdığı eserler, onun, Arap dili, Arap grameri, belagat, tarih metodolojisi, hadis ve usulü, tefsir ve usulü, fıkıh ve usulü, kelâm, tasavvuf, dil felsefesi, semantik, metafizik meseleler, geometri, optik ve astronomi gibi konularda uzmanlaştığını göstermektedir. Kâfiyeci en önemli eserlerini Arap dili ve mantık sahalarında yazmıştır. Eserleri içerisinde yaptığı linguistik çözümlemeler, onun yetkin bir dil alimi olduğunu göstermektedir. Kâfiyeci eserlerini yazarken (...) linguistik, mantıki, ilmi ve felsefi bir yöntem kullanmıştır. Araştırmada, Kâfiyeci’nin, hayatı boyunca en az yüz on iki eser yazdığı tespit edilmiştir. Bu eserlerden, doksan altısının adı belirlenmiştir. Kâfiyeci’nin eserleri konularına göre şöylece tasnif edilebilir: Arap Dili ve Dil Felsefesi: Şerḥu’1-i‘râb ‘an Ḳavâ‘idi’l-i‘râb, el-Unmûzec fî baḥsi’l-isti‘âre, Şerḥu’l-isti‘âre, Risâle fî Kâne Zeydun Ḳâimen, Risâle fî Zeydun Ḳâimun, Risâle fi’l-mebâḥisi’l-mute‘alliḳa bi Emmâ, Nuzhetu’l-mu‘rib fi’l-Meşrıḳ ve’l-Maġrib, Nuzhetu’l-aṣhâb fî mes’eleti’l-kuhl, Remzu’l-esrâr, en-Niseb li ehli’l-edeb, el-İşrâḳ fî meratibi’ṭ-ṭıbâk, Ḥâşiye ‘ale’l-Muṭavvel, Risâle fî “men” eş-şartiyye. Mantık: et-Terġîb fî keşfi rumûzi’t-Tehẕîb. Tarih Metodolojisi: el-Muḫtaṣaru’l-mufîd fî ‘ilmi’t-târîḫ, en-Naṣru’l-ḳâhir ve’l-fetḥu’ẓ-ẓâhir. Akâid ve Kelâm: Envâru’ṣ-Ṣa ‘âde, Şerḥu’l-‘Aḳâidi’l-‘Aḍuḍiyye, Hâşiye ‘alâ Şerḥi’l-‘Aḳâidi’l-‘Aḍuḍiyye, Şerḥu’l-Mevâḳıf, Telḫîsu Şerḥi’l-Mevâḳıf, el-Hidâye li beyâni’l-ḫalḳ ve’t-tekvîn, Risâle fî beyâni’l-mu‘cizât, Nehru’l-hayât fî ma‘rifeti’ṣ-ṣıfât, ‘İlmu’l-kumûn ve’l-burûz, Risâle fî Kavlihi Teâlâ “Lâ ye’menu mekr Allâhi ille’l-kavmu’l-hâsirûn” [A‘râf, 7/99]. Kur’ân, Kırâat ve Tefsir Bilimleri: Şerḥu’l-İsti‘âẕe ve’l-Besmele, Ḥâşiye ‘ale’l-Keşşâf, Şerḥ fî muḥâkemât beyne’l-mutekellimîn ‘ale’l-Keşşâf, Ḥâşiye ‘alâ Tefsîri’l-Beyḍâvî, eẓ-Ẓafer ve’l-ḫalâṣ, et-Teysîr fî ḳavâ‘idi ‘ilmi’t-tefsîr, Risâle fî ‘ilmi’t-tefsîr ve vucûhi’l-ḳırâat, Keşfu’n-niḳâb li’l-aṣḥâb ve’l-aḥıbbe fî ‘icâzi’l-Ḳur’ân, et-Temhîd fî şerḥi’t-taḥmîd, Ḳarâru’l-vecd fi şerḥi’l-ḥamd, el-İlmâ‘ bi ifâdeti Lev li’l-imtinâ‘ fî ḳavlihi Te‘âlâ “Lev kâne fîhimâ âlihetun illallâh le fesedetâ” [Enbiyâ, 21/22], Cevâb ‘an suâl fî ḳavlihi Te‘âlâ “Ve’n-Necmi iẕâ hevâ” [Necm, 62/1], Nuzhetu’l-iḫvân fî tefsi¬ri ḳavlihi Te‘âlâ “Yâ Lûṭu İnnâ Rusülü Rabbike” [Hûd, 11/81], Neylu’l-merâm fi tefsîri ḳavlihi Te‘âlâ “Ve Mâ Rabbuke bi Ẓallâm” [Fussilet, 41/46], el-Bişâra fî ḳavlihi Te‘âlâ “Fe’tû bi sûratin min mislih” [Bakara, 2/23], Nuzhetu’l-aṣḥâb, el-Ġurratu’l-vâḍıḥa fî tefsîri’l-Fâtiḥa, Zeḫîratu’l-ḳaṣr fî tefsiri Sûrati’l-‘Aṣr. Hadis Bilimleri: Muḫtaṣar fî ‘ulûmi’l-ḥadîs, Menbe‘u’d-durer fî ‘ilmi’l-eser, Ḫulâṣatu’l-‘aḳvâl fî ḥadîsi “İnneme’l-a‘mâlu bi’n-niyyât”. Fıkıh, Usûl ve Fetva: Risale fî mesʹeleti’l-istisnâʹ, Ḥâşiye ‘ala şerḥi’l-Hidâye, Vecîzu’n-niẓâm fî ıẓhâri mevâridi’l-aḥkâm, el-Feraḥ ve’s-surûr fî beyâni’l-meẕâhîbi’l-erba‘ati fi’l-‘uṣûr, Neşâtu’ṣ-ṣudûr fî şerḥi Kitâbi’l-Feraḥ ve’s-surûr, et-Taḥrîr lima zukira fi’d-Dureri’l-manẓûm, Muhâveratu’l-fıḳhiyye, Risâle fi’stiḳbâli’l-Ḳıble, Telḫîṣu’l-Câmi‘i’l-kebîr ve’l-Mecma‘, Kitâbu’t-Teẕkira/Risâle fi’l-vaḳf, Ravḍatu’ẓ-ẓahira en-nâfi‘a fî’d-Dünya ve’l-Âḫira, Kitâbu’l-muḫtasar fî ‘ilmi’l-istibdâl, er-Remz fî ‘ilmi'l-istibdâl, el-Kâfî fî beyâni’ṣ-ṣaffi’ṭ-ṭavîli’l-mustaḳîm, Risâle fî ṭabaḳâti’l-butûn li beyâni’l-vaḳf ‘alâ evlâdi’l-evlâd, el-İḥkâm fî ma‘rifeti’l-Eymân ve’l-aḥkâm, Ferâid baḥri’l-fevâiḍ. Siyasetname, Adap ve Ahlak: Niẓâmu ḳalâidi’l-‘ıḳyân, Seyfu’l-kuḍât ‘ale’l-buġât, Seyfu’l-mulûk ve’l-ḥukkâm el-murşid lehum ilâ sebîli’1-Haḳḳ ve’1-aḥkâm, Seyfu’l-ḥaḳḳ ve’n-nuṣra ‘alâ riḳâbı ehli’l-baġy ve’l-fitne, ed-Durratu’l-‘âliyetu’l-ġâliye. Metafizik, Tasavvuf ve Felsefe: el-Kâfî eş-şâfî, Kitâbu’r-ravḥ fî ‘ilmi’r-rûḥ, Kitabu’r-raḥme fî beyânı aḥvâli ‘alemi’l-berzâḫ, en-Nuzhe fî ravḍati’r-rûḥ ve’n-nefs, Neşâtu’l-bişâra bi’l-işâra fî kıbleti’l-ervâh, Ḳıbletu’l-ervâḥ fi’t-taṣavvuf, Nuzhetu’l-ervâḥ ve ġıbṭatu’l-eşbâḥ fi’t-taṣavvuf, Menâzilu’l-ervâḥ fi’t-taṣavvuf, ‘Ikdu’l-ferâid min baḥri’l-fevâiḍ fî şerḥi Esmâillâhi’l-husnâ, el-Unsu’1-enîs fî ma‘rifeti şeʹni’n-nefsi’n-nefîs. Siyer, İrşat ve Fazâil: Zeynu’l-feraḥ bi mîlâdi’n-Nebî (s.a.v.), Muḫtasar fî ‘ilmi’l-irşâd, Risâle fi’l-maḥabbe, Ḳalâidu’l-‘ıḳyân fî baḥri faḍâili Raceb ve Şa‘bân: Fen Bilimleri: Ḥallu’l-işkâl fî mebâhisi’l-eşkâl fi’l-hendese, Şerḥu’l-caġmînî fi’l-heyʹe, er-Remz fî ‘ilmi’l-uṣturlâb. Diğer Eserleri: Remzu’l-ḫıṭâb bi raşḥi’l-‘ıyâb, Benâtu’l-efkâr fî şeʹni’l-‘i‘tibâr, Keşfu’l-vucûhi’l-ḥasene’l-mestûra bi’n-niḳâb li faḍlillâhi’l-Cevâdi’l-Vehhâb, el-Keşf ‘an şerafi Ehli’l-Beyti’l-kirâm li efḍali’r-rusuli ve’l-enâm, ‘Iḳdu’l-ferâid min taḥrîri’l-fevâid, Risâle mustaḳılle bi ‘ilmi’n-nefs ve vucûhi’l-ḳırâa, Cevâbu’l-enẓâr, Ḥusnu’l-ḫıtâm li’l-merâmi min haẕa’l-kelâm, Ḫıtâmu’l-misk. (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 study investigates the effect of individual auditors from more religious hometowns on audit quality, utilizing social identity and social norm theories via a sample of Turkish companies listed on the Borsa Istanbul and their associated individual auditors between the years 2010 and 2019. The sample includes a unique hand-collected dataset and secondary data gathered from various sources. The main findings demonstrate that individual auditors from more religious hometowns provide higher quality audit work in terms of the magnitudes of discretionary (...) accruals, audit reporting aggressiveness, and the presence of small profits. In order to overcome potential endogeneity and selection problems, this study employs the Heckman two-stage estimation procedure, instrumental variables, system generalized methods of moments regressions, and propensity score matching-difference and differences method. The results of these additional tests also support the main results. When controlled for the religiosity levels of the province where clients operate and the religiosity levels of the province where individual auditors attended and graduated from universities, the results remain similar. The employment of alternative audit firm size and quality proxies also provides additional supportive evidence. The findings are robust when alternative variables of interest and alternative audit quality measures, such as sanction and restatement, are employed in the main models. (shrink)

There is a strong association between reliance on the promotional activities of pharmaceutical companies and a generally less appropriate use of prescription drugs. Pharmaceutical companies direct some of their promotion towards health workers who do not have the authority to prescribe medicines, such as nurses in certain countries. The aim of this study was to determine the impact that exposure to the marketing methods of pharmaceutical companies has on judgments made by nursing students about health worker—pharmaceutical company relationships. A cross-sectional (...) survey was carried out with 442 nursing students in Istanbul, Turkey. The exposure of students to the marketing methods of pharmaceutical companies, whether it be indirectly through observation or directly by first-hand experience, increases the probability that students will adopt rationales that underlie affirmative judgments of health worker—pharmaceutical company relationships. Based on the pervasiveness and ability of drug promotion to influence the perceptions of students, it is imperative that attempts be made to reduce its negative impact. (shrink)

La possibilité de transplantation d’organes a posé de nouveaux problèmes à l’éthique médicale aussi bien qu’à la médecine clinique. Deux systèmes tentent de résoudre l’un de ces problèmes, celui qui concerne l’approvisionnement en organes. Nombre d’États ont adopté le système « optin » qui cherche à répandre la conscience du problème et du choix personnel de l’individu de faire le don de ses organes. Un autre système, appelé « optout » ou « accord tacite », où tous les membres de (...) la société sont considérés comme donateurs potentiels, a été introduit dans certains pays. Dans ce système, les individus doivent indiquer explicitement qu’ils ne souhaitent pas donner leurs organes, faute de quoi ils sont considérés comme donateurs. En essayant de baser notre argumentaire sur les diverses justifications, nous soutenons que le système « optout » est plus juste, compte tenu du droit à l’accès aux soins médicaux nécessaires. Il devrait par conséquent être introduit à la place de « optin ». (shrink)

Die Möglichkeit zur Organtransplantation kreierte neue Probleme für die Medizinethik wie auch für die klinische Medizin. Eines davon, die Organbeschaffung, versucht man hauptsächlich mithilfe zweier Systeme anzugehen. Zahlreiche Staaten haben das ‚OptinSystem’ angenommen, das die Bewusstseinserhöhung sowie Selbstentscheidung der Einzelnen zur Organspende anzielt. Das andere System, das ‚Optout’ bzw. die ‚angenommene Zustimmung’, das sämtliche Gesellschaftsmitglieder als potenzielle Organspender ansieht, wurde von einigen Staaten übernommen. In diesem System sollen Einzelne ausdrücklich erklären, sie wollen keine Organe spenden, anderenfalls werden sie für Organspender (...) gehalten. Indem wir unser Argument auf unterschiedliche Rechtfertigungen zu gründen suchen, behaupten wir, das OptoutSystem zur Organbeschaffung sei eine gerechtere Option in puncto Recht auf Zugang zur notwendigen Gesundheitsfürsorge, und demzufolge solle es anstelle des Optin implementiert werden. (shrink)

The possibility of organ transplantation has created new problems for medical ethics as well as clinical medicine. One of them, organ procurement, is tried to be solved mainly by two systems. Many countries have adopted the ‘optin system’, which aims to raise awareness and make the individuals donate their organs by their own will. The other system, ‘optout’ or ‘presumed consent’, which considers all members of society as potential donors, was adopted by some countries. In this system, individuals should state (...) that they do not wish to donate their organs; otherwise they are considered as donors. By trying to ground our argument with various justifications, we claim that optout system for organ procurement is a fairer option regarding the right to access to healthcare needed, and therefore it should be implemented instead of optin. (shrink)

Mogućnost transplantacije organa je otvorila nove probleme kako u medicinskoj etici tako i u kliničkoj medicini. Jedan od njih, pribavljanje organa, pokušava se riješiti uglavnom pomoću dva sustava. Mnoge države su prihvatile ‘optin’ sustav, koji teži širenju svijesti o problemu i vlastitom izboru pojedinca da donira svoje organe. Drugi sustav, ‘optout’ ili ‘pretpostavljeni pristanak’, u kojem se svi članovi društva smatraju potencijalnim donorima, uveden je u nekolicini zemalja. U tom sustavu, pojedinci trebaju izričito navesti da ne žele donirati svoje organe; (...) u suprotnom se smatraju donorima. U pokušaju utemeljenja našeg argumenta na različitim opravdanjima, tvrdimo da je ‘optout’ sustav pribavljanja organa pravednija opcija, uzimajući u obzir pravo na pristup potrebnoj zdravstvenoj skrbi, te bi stoga treba biti uveden umjesto ‘optin’ sustava. (shrink)

Pain is the most prominent member of a class of sensations known as bodily sensations, which includes itches, tickles, tingles, orgasms, and so on. Bodily sensations are typically attributed to bodily locations and appear to have features such as volume, intensity, duration, and so on, that are ordinarily attributed to physical objects or quantities. Yet these sensations are often thought to be logically private, subjective, self-intimating, and the source of incorrigible knowledge for those who have them. Hence there appear to (...) be reasons both for thinking that pains (along with other similar bodily sensations) are physical objects or conditions that we perceive in body parts, and for thinking that they are not. This apparent paradox is one of the main reasons why philosophers are especially interested in pain. One increasingly popular but still controversial way to deal with this apparent paradox is to defend a perceptual or representational view of pain, according to which feeling pain is in principle no different from undergoing other standard perceptual processes like seeing, hearing, touching, etc. But there are many who think that pains are not amenable to such a treatment. Although it was the treatment of pain as a sensory-discriminative experience that had dominated the philosophical discussions throughout most of the twentieth century, attention to pains’ affective-motivational dimension has gained prominence in recent years. (shrink)