This article discusses the issue of arrangement /ordering of compulsory-comprehensive maqāsid. In this respect, the main purpose is to help clarify the ordering problem. To accomplish this task, the classical and contemporary studies on this subject were reviewed. Within the scope of this research, it has been determined that the universal principles are generally listed in the order of religion, nafs, mind, generation and property. However, alternative orderings can be found where the nafs is placed at the forefront. The focal (...) point of the ordering problem is emerges from the question of whether Allah's rights/otherworldly maqāsid should be priorities or servants' rights/worldly maqāsid. The conflict between religion, which is an otherworldly value, and other principles played an active role in this classification of maqāsid. Many legal scholars who placed religion in the first place in the classical period did not clearly explained the justification of their arrangement. Also, many of today's researchers also stated that religion should come first. The scholars who put both the religion and the nafs in the center have listed many evidence for their preference. The legal scholars who put religion at the center have pointed the verse " I have not created the jinn and men but they may worship Me" as the basis for their views. Accordingly, the main purpose of the creation of human being is to serve Allah. Because the most important right to be fulfilled is the right of Allah religion should take precedence over other virtues in maqasid. Religion is also the only essential way that leads to eternal happiness. According to the legal scholars who put religion into the center, other maqasid principles are secondary. Correlatively, other principles serve religion. The hadith "The debt to Allah is more worthy of being paid." has been made the basis. Since religion constitutes the essence of the maqāsid, it is also a requirement of reason to make religion essential. According to another reason they stated, the obligation of jihad also ensures that religion is at the center. The obligation of jihad causes lives to be sacrificed to protect the religion. This means that religion is superior to the nafs and other principles. Because jihad, which is the order of religion, is fard. The scholars who maintain that the rights of the servants should take precedence over the right of Allah have cited also a lot of evidence. We come across with their views presented as a weak view in the sources or as an answer to a possible question. There is no clear information about to whom these views belong. Therefore, it is stated that no one introduces the nafs to religion. As a matter of fact, it is stated that it is not correct to qualify these views as an independent view defended by scholars. In other words, the view putting the nafs at the center and the evidence to this preference at this point should be regarded as hypothetical. We are of the view that these claims of contemporary writers need to be proven. The basic reason of the views that puts the nafs in the center is based on the pre-acceptance that maslahahs like the nafs are the right of servants while religion is the right of Allah. The given reasons can be addressed under three main headings: punishments, mitigation of prayers, and concern with non-Muslims. In case where the rights of the servant and Allah unite, the rights of the servant should be preferred. Because, the rights of servants are on hardship, and the rights of Allah are on breadth and mercy. On the contrary to the rights of the servants, postponing or neglecting the right of Allah will not harm Allah. It is clear that if the rights of the servants face postponement, they will suffer serious damage. The fact that killing a man who both abandoned his religion and killed someone unfairly, not for his departure from religion, but for retaliation, that is, the right of a servant, is a concrete example of this. The shortening of the prayer during the journey, the patient’s abandoning standing in prayer and the fasting, and other examples also require the human to be in the center. Today, there are researchers who take the nafs to the center. The existence of religion for humans and society reflects the view of these researchers. Because it is clear that religion will remain dysfunctional where there is no human and society. When these evidences are examined carefully, it can be concluded that the opinion that defends the nafs to be at the center of comprehensive maqāsid is preferable. (shrink)

In this article, the views of Yusuf al-Qaradawi (d. 2022) on the change of the fatwa are discussed. Other issues of the fatwa method are generally excluded from the scope. At the point of solving new problems, the change of the fatwa is important. The aim of the study is to reveal al-Qaradawi's contribution to the issue of changing the fatwa. In this study, in which the qualitative research method was used, thematic reading was made. As it is known, scholars (...) have adopted the idea that the provisions open to ijtihad can be changed. According to al-Qaradawi, there is even a consensus on this. Likewise, there is a consensus that the final provisions are not subject to change. al-Qaradawi mentioned that independent ijtihad activities should continue. Because only in this way can fiqh remain alive and dynamic. Therefore, it can solve new problems. Therefore, the idea that the door of ijtihad is closed cannot be accepted. On the other hand, scholars should take into account the ancient jurisprudence. It should contribute to this information by adding or correcting it. The principles that allow the change of the fatwa are four in the form of time, place, situation and custom. al-Qaradawi stated that he added six new elements to these. These are as follows: The change of information, the change of people's needs, the change of people's power and possibilities, umumu'l-balwa, the change of social, economic and political conditions, the change of opinion and idea. The author has reached these six elements as a result of a deep research. Muftis should take these factors into consideration when issuing a fatwa. Because the maslahah of the servants and the principle of convenience require this. (shrink)

Examining Turkey’s Gezi Park protests of 2013 as a representative case of the globally surging protest movements since 2011, this study claims that the basic aim of the protests is to contest the foundational rationality of the modern state, which, I argue, is based on a patriarchal social contract that empowers the state with the authority to represent the interests and speak on behalf of citizens using a logic of protection, and to construct, enforce, and monitor a regime of citizenship (...) where citizens can only function as emasculated subjects who are dependent on the protection of the state. Based on an analysis of the use of gender metaphors and familial tropes by the AKP government, and the subversive use of humor and irony by the protestors, this article demonstrates that the protests target the patriarchal premises of modern statehood, both in its democratic (fraternal patriarchy) and authoritarian (paternalistic patriarchy) forms, and the state’s disciplinary, regulatory, and remedial interventions toward the interpellation of the citizen as an infantile or feminine subject who is not capable of meeting their needs and interests on their own, and whose life, therefore, needs to be continually monitored, controlled, and regulated by the state. Drawing on criticism brought to the contractual foundations of the modern state by feminist political theorists, this study makes use of the notion of modern patriarchy as a story told by social contract theories, which generates a power relationship between the state and the citizen based on the projection of threat where the state assumes the role of the protector. I conclude that objecting to these modern forms of subjugation, the Gezi Park protests call for a post-patriarchal state where it no longer resorts to a patriarchal protectionist logic that is justified through the claim that it represents the interests of its citizens. By envisioning such a post-patriarchal state, I interpret the protests as a call for the renegotiation of the foundational premises of modern statehood such that the state-citizenship relationship is radically reformulated to enable a more empowered and autonomous citizen. (shrink)

Many philosophers take for granted the distinction between the first-person and third-person perspectives. They employ this distinction in a variety of philosophical debates including those concerning self-consciousness, phenomenal properties, subjectivity of phenomenal consciousness, and conceivability issues. This paper aims to explore the developmental root of the distinction in question. Through several analyses, the paper attempts to show that infants in the early childhood are exposed to cognitive, behavioral and experiential processes that are constitutive of the first-person perspective. The striking conclusion (...) that can be derived from the analyses is that the first-person perspective is not possessed inborn. Rather, it gradually develops through certain experiential processes and interaction with other human infants in the early childhood. This potentially implies that if conditions had been properly designed, infants would have possessed an “inter-subjective self” that lacks the first-person perspective as we traditionally know. The paper additionally hints that serious philosophical consequences occur if the above conclusion is true. (shrink)

This book examines the role of civilizations in the context of the existing and possible world orders from a cross-cultural perspective. Seeking to clarify the meaning of such complex and contested notions as "civilization," "order," and "world order," it takes into account political, economic, cultural, and philosophical dimensions of social life.

Most studies on Ibn Khaldūn have emphasized the similarities between his thought and the ideas and models of the modern social sciences. It is these similarities and parallels that lie at the root of the high esteem in which he is held in both the East and the West today. But the differences between his thought and the modern social sciences are perhaps more fecund, offering a new window onto the great thinker with the potential to improve our understanding of (...) the man and to reveal alternative frameworks to the entrenched social-scientific models of our age.In this context, one of the most noteworthy characteristics of Ibn Khaldūn's thought, and one that distinguishes it from mainstream... (shrink)

Content of the Turkish book: -/- Prof. Dr. Yaman Örs* is one of the most important professors who studied and improved the studies in bioethics in Turkey. The book consists of his related papers in Turkish. There are five main chapters in this book: (1) Main Lines of Yaman Örs’s Approach to Scientific Philosophy, (2) His Writings on Ethics, (3) The Ethics of Philosophy, (4) His Writings on Bioethics, and (5) His Papers on Medical Ethics. For each chapter, small introductory (...) parts are written by the editor in order to make it easier for the reader to follow the thoughts of Örs. -/- *Department of Medical Ethics (Ret.), School of Medicine, Ankara University, Ankara, Turkey. (shrink)

This article reviews the common models of pious women's agency in the literature with respect to pious feminist perceptions in Turkey, and calls for a relational approach to subjectivity and autonomy. After critically assessing individualistic models of pious women's autonomy as well as the main theoretical tenets of Saba Mahmood's landmark study on the women's piety movement in Egypt, I argue that previous models cannot fully explain the second stage of pious subjectivity-formation in the pious feminist narratives in Turkey, which (...) combines habituation with informed choice. In the intersection of applied theory and ethnographic empirical research, my study posits the need for a relational reformulation of these common models that can account for self-constitutive engagement with multiple discursive traditions, and the importance of complex and interrelated webs of relationships. I suggest that Jennifer Nedelsky's relational self and relational autonomy and Kenneth Gergen's relational multi-being might provide a starting point for such an approach. (shrink)

Este artigo procura traçar relações entre conceitos fundamentais da obra de Walter Benjamin e o pensamento de Giorgio Agamben. Sem pretender esgotar os vínculos entre os dois autores, propomos abordar noções e categorias de Benjamin para compreender suas influências no pensamento de Agamben. Lançando luz sobre essas influências, nosso desafio foi identificar algumas ideias na obra de W. Benjamin que pudessem designar o filósofo alemão como fonte de inspiração para a crítica ao poder e à violência desenvolvida pelo pensador italiano. (...) Por isso destacamos em Benjamin as raízes dos conceitos de vida nua, poder soberano e estado de exceção, que Agamben elabora nas obras I, II e III de seu projeto “Homo Sacer”. Desenvolvemos noções de historiografia, enfatizando a categoria do oprimido e a tarefa de "escovar a história a contrapelo". Os textos benjaminianos que constituem sua teoria política são um verdadeiro arsenal crítico para pensar nossa história e o período entre guerras. A proposta de Agamben, na linha de Benjamin, é que entre as ruínas do passado possamos recolher vestígios e tecer memórias que permitam uma consciência crítica na construção de estilos de vida éticos no presente, contribuindo para as transformações necessárias que nos garantam um futuro de justiça social. Assumindo o campo de concentração como paradigma dessa relação, a identificação com as vítimas da violência, em Agamben, segue as indicações de Benjamin sobre a tarefa crítica: lançar nova luz sobre os fatos, dar voz aos que foram vítimas da violência, oprimidos e silenciados pelo poder soberano. (shrink)

In Hermann Hesse's work named "Between the Wheels", an outdated education system where childhood period expected to grow mature early creates a danger that the child shall begin to experience a second unrealistic childhood period is criticized. The introverted aggression of the soul, which is deprived of childhood, gradually begins to turn towards itself. In the work, it is stated that the "ideal of high achievement" is adopted by the education authorities and their families to children by alienating them from (...) their selves, and by using a rigid and disciplinary education system and the trauma caused by this ideal on the child self and its irreparable consequences are explained. In the work, negative educational relations exposed by the children at the Maulbronn Monastery school in Schwaben, Germany are addressed. The psychic confusion of the psychic soul of Hans Giebenrath, who enrolled this school in second place under the pressure of his family and town people, but who realized later saw that this school did not give him any opportunity to develop himself, takes him away from both his nature-loving habits and his ideal of success, and he starts to dispose of working. Returning to the town, he continues his life as "the apprentice who bends the iron wheels". The work he performs with his hand skill does not make him happy. He falls into the river and his mysterious death saddens the whole people of the town. When evaluated from an educational and scientific point of view, it is thought that it is of an importance to analyze Hesse's work, in which the contradictory elements existing between the official curriculum and the hidden curriculum draw attention, in terms of the analysis of child-specific values and existential images. The aim of this research is to analyze the existentialist images of the child self in Hermann Hesse's work named "Between the Wheels". The work has been analyzed with narrative analysis technique. From the findings obtained, two themes were reached: Under "Child Self", which is the first theme; Categories named "autonomy of the self," "undirected thinking," "free will" have been identified. Under "Existential Images", which is the second theme; Categories named "nature," "friendship" and "contradictions" have been obtained. The results of the research show that the official curriculum and Hidden Curriculum should provide children with the opportunity to learn by living in line with their interests and abilities and support them to be autonomous individuals in their decisions and actions. This research shows the importance of living together with the child self and the adult self in order for the adults around the children to establish a balanced and healthy communication with the children, and the importance of the life spent by the children with nature for the healthy evolution of the child self to the higher stages. (shrink)

The aim of this study was to assess the attitudes of Turkish pregnant women and antenatal health care providers towards prenatal HIV testing. A self-administered questionnaire was used. The relationships between the different groups' knowledge and attitudes were analysed by using the chi-squared statistic. A total of 494 pregnant women and 181 care providers participated. Forty-four per cent of the pregnant women thought that prenatal HIV testing should be mandatory, and 84% of the health care providers thought it should be (...) performed routinely or be mandatory. The majority of the pregnant women (74%) and half of the care providers agreed that the test results should be disclosed first to the pregnant woman. The study results also revealed that most of the prenatal care providers would not protect pregnant women's autonomy and privacy, contrary to the pregnant women's own preferences. It is essential to establish national prenatal HIV testing policies in order to prevent unethical practices and ensure satisfaction for pregnant women and health care providers. (shrink)

Background:Moral distress is a common problem among professionals working in the field of healthcare. Moral distress is the distress experienced by a professional when he or she cannot fulfill the correct action due to several obstacles, although he or she is aware of what it is. The level of moral distress experienced by nurses working in intensive care units varies from one country/culture/institution to another. However, in Turkey, there is neither a measurement tool used to assess moral distress suffered by (...) nurses nor a study conducted on the issue.Aim/objective:The study aims to (a) validate the Turkish version of the Moral Distress Scale–Revised to be used in intensive care units and to examine the validity and reliability of the Turkish version of the scale, and (b) explore Turkish intensive care nurses’ moral distress level.Method:The sample of this methodological, descriptive, and cross-sectional design study comprises 200 nurses working in the intensive care units of internal medicine and surgical departments of four hospitals in three cities in Turkey. The data were collected with the Socio-Demographic Characteristics Form and The Turkish Version of Moral Distress Scale–Revised.Ethical considerations:The study proposal was approved by the ethics committee of the Faculty of Medicine, Cumhuriyet University. All participating nurses provided informed consent and were assured of data confidentiality.Results:In parallel with the original scale, Turkish version of Moral Distress Scale–Revised consists of 21 items, and shows a one-factor structure. It was determined that the moral distress total and item mean scores of the nurses participating in the study were 70.81 ± 48.23 and 3.36 ± 4.50, respectively.Conclusion:Turkish version of Moral Distress Scale–Revised can be used as a reliable and valid measurement tool for the evaluation of moral distress experienced by nurses working in intensive care units in Turkey. In line with our findings, it can be said that nurses suffered low level of moral distress. However, factors which caused the nurses in our study to experience higher levels of moral distress are inadequate communication within the team, working with professionals they considered as incompetent, and futile care. (shrink)

Background:Moral distress is a common problem among professionals working in the field of healthcare. Moral distress is the distress experienced by a professional when he or she cannot fulfill the correct action due to several obstacles, although he or she is aware of what it is. The level of moral distress experienced by nurses working in intensive care units varies from one country/culture/institution to another. However, in Turkey, there is neither a measurement tool used to assess moral distress suffered by (...) nurses nor a study conducted on the issue.Aim/objective:The study aims to (a) validate the Turkish version of the Moral Distress Scale–Revised to be used in intensive care units and to examine the validity and reliability of the Turkish version of the scale, and (b) explore Turkish intensive care nurses’ moral distress level.Method:The sample of this methodological, descriptive, and cross-sectional design study comprises 200 nurses working in the intensive care units of internal medicine and surgical departments of four hospitals in three cities in Turkey. The data were collected with the Socio-Demographic Characteristics Form and The Turkish Version of Moral Distress Scale–Revised.Ethical considerations:The study proposal was approved by the ethics committee of the Faculty of Medicine, Cumhuriyet University. All participating nurses provided informed consent and were assured of data confidentiality.Results:In parallel with the original scale, Turkish version of Moral Distress Scale–Revised consists of 21 items, and shows a one-factor structure. It was determined that the moral distress total and item mean scores of the nurses participating in the study were 70.81 ± 48.23 and 3.36 ± 4.50, respectively.Conclusion:Turkish version of Moral Distress Scale–Revised can be used as a reliable and valid measurement tool for the evaluation of moral distress experienced by nurses working in intensive care units in Turkey. In line with our findings, it can be said that nurses suffered low level of moral distress. However, factors which caused the nurses in our study to experience higher levels of moral distress are inadequate communication within the team, working with professionals they considered as incompetent, and futile care. (shrink)

ABSTRACT Although basic values have been linked with unethical attitudes and behavior in non-sport contexts, their association with doping in sport has yet to be established. We examined the relationships between basic values and doping likelihood. College athletes rated the importance of basic values using the Portrait Values Questionnaire Revised and indicated their likelihood of doping in a hypothetical scenario. In terms of basic value dimensions, self-enhancement values were positively related to doping likelihood, openness to change values were unrelated to (...) doping likelihood, and self-transcendence and conservation values were negatively related to doping likelihood. In terms of the values categories, the values-doping relationship was best characterized by an unethicality pattern of coefficients. In conclusion, the current evidence extends the values-unethicality relationship to the context of sport and confirms that doping resembles other forms of unethical behavior. (shrink)

This study is an investigation of the views of medical students (N=15) and physicians (N=14), in Turkey, on conscientious objection through elaboration on their experiences in medical practice within the framework of conscientious objection, and evaluation of the data from an ethical perspective. The data received from in‐depth interviews were evaluated by using the thematic content analysis method. They were then divided into contexts and themes as follows: “Refusal to provide healthcare services,” “scope of conscientious objection,” and “impact of conscientious (...) objection (in case of legal entitlement).” The opinions of our research participants suggest that conscientious objection has become widespread in medical practices. It is argued that the tendency of healthcare providers and patients to find temporary resolutions to ethical dilemmas only complicates such resolutions. It is imperative, therefore, to set a rational limit on conscientious objection so as to prevent the adoption of an attitude shaped completely by the personal beliefs of the physician or the patient. (shrink)

Societies are composed of groups that interact. Symbiotic groups are those in which agents complement each other in resources that they have in excess. Symbiotic groups are useful especially when the resources in an environment are distributed unevenly, because they enable agents to trade resources easily. However, for trading to happen successfully, agents in symbiotic groups need to cooperate, i.e., they should be willing to donate resources when appropriate. Similarly, if some agents in a symbiotic group are defectors, they should (...) be identified by others and eliminated from the group for the well-being of the remaining agents. Accordingly, we first study Edmonds’ tag-based model of symbiotic groups to understand the lifespan of symbiotic groups (e.g., why some groups live shorter than others). Then, we enhance Edmonds’ model by adding the capability of reciprocal interactions to agents, thus achieving a hybrid model. We capture reciprocity in three different models and study their effects on the elimination of defectors in symbiotic groups. Our experimental results show that the groups that are built with the proposed hybrid model can eliminate more defectors and earlier than tag-based models. Further, the hybrid approach can generate symbiotic groups more effectively and efficiently. (shrink)