This study revisits the relation between corporate performance and corporate social responsibility in the context of a major shift in firms’ credit risk status. Relying on corporate credit rating as a performance indicator, we examine whether firms under the scrutiny of rating agencies trade-off CSR engagement for credit quality improvement. To explore whether firms adjust their CSR engagement after a focal rating change, we focus on the investment–speculative grade threshold because of its importance in accessing the public debt market. We (...) find that firms that lose the investment grade rating subsequently increase CSR engagement. We also uncover that improving CSR engagement helps firms restore their credit ratings ex post. Our findings support the view of CSR engagement as a valuable risk management strategy. (shrink)

Humility, in a variety of forms, has been examined in educational contexts in recent years. However, its association with a particular pedagogical method remains an unexplored area of inquiry. Likewise, social justice and student voice are a concern in international education arenas, including in higher education, but are not usually connected to virtue acquisition or demonstration. The student voice for social justice (SVSJ) pedagogical method, based on the framework of Nancy Fraser, seeks to aid practitioners in higher education to ensure (...) that social justice and student voice, mediated by notions of humility, are at the forefront of higher education practices across disciplines. This is accomplished by creating spaces for students’ active participation and voice in course content development and classroom learning. In this paper, we expand philosophical explorations of intellectual humility (IH) and cultural humility (CH) as virtues that mediate teaching and learning practices and interactions in classrooms during SVSJ implementation. This ensures that each student is recognised as an important knowledge holder and that diverse ways of knowing, knowledge systems and cultural traditions are valued in higher education teaching and learning spaces. (shrink)

Socio-economic life may differ in terms of cultures and beliefs. Today, it is seen that it is impossible for socio-economic life not to be affected by the rapidly developing digitalization. Digitalization proclaims its dominance in most areas of social life, but especially in economic fields its effect is thought to be more different because economic development is the basis of the digital development. Due to digital economic models based on informational, global and network organizations, people interact with more people than (...) in traditional society. Thus, people contribute to the creation of a real competitive environment by participating in economic processes on a more comprehensive and egalitarian basis. Economic models supported by technological communication tools, e-mails, networks and innovative software are getting stronger day by day and spread to most areas of social life. The effect of digitalization on the economic field prepares the ground for important discussions especially in the relationship between religion and economic life. New forms of shopping such as e-commerce and crypto money that emerged as a result of digital developments are closely related to the approach of religion to economic innovation. Should religion or religious people take a stand in the face of new economic models and crypto money developing in the digitalization environment? Has the sociological role of religion in socio-economic life changed with digitalization? What is the functional dimension of crypto money in the relationship between socio-economic life and religion? The answers to such questions are a matter of curiosity. In this study, research will be made within the framework of the problems whose answers are the subject of curiosity. The main purpose of this study is to reveal the equivalence of crypto money, one of the new economic models in social life, and its relationship with religion, which is human and social capital, in an environment where digitalization is rapidly developing. Methods used in this study are literature review, field research and interviews with people using cryptocurrency. According to the findings, it has been observed that people are exposed to religious concerns when using crypto money. There have even been those who think that the losses in cryptocurrencies are also related to ignoring religious sensitivities. As a result, crypto money will make its presence felt more and more in the new world order and this situation should be considered in terms of religious sociological dimensions. It is seen that it will be beneficial to develop the crypto money, which has emerged as a new generation money and has many types, in line with the general economic models and to be developed in a way that will eliminate the concerns of the religious in this context. (shrink)

How can we understand the phenomena of loss and mourning in the Heideggerian framework? There is no established interpretation of Heidegger that gives an elaborate account of the phenomena of loss and mourning, let alone gauges its importance for our understanding and assessment of authentic existence in Heidegger. This paper attempts to do both. First, I give a detailed exposition of Heidegger’s analysis of the phenomena of mourning and loss and show that Heidegger’s analysis of mourning in his early and (...) late work is strikingly in line with his collectivist understanding of Being-with. This demonstrates, contrary to what some of his proponents argue, that Heidegger does not follow the kind of dynamic understanding of Being-with that places the other within fine-grained spaces of possibility. Second, with reference to Heidegger’s existential philosophy, I construct a phenomenology of mourning and grief. Though Heidegger himself fails to explain the relationships in which one mourns after a close other, we can develop a unique phenomenology of mourning with reference to Heidegger, which shows that each loss is singular and can be equiprimordial with one’s own death in opening one to the possibility of an authentic existence. In this new understanding of authenticity, loss is regarded as a powerful force, akin to death, in leading one toward their self-owned existence. (shrink)

Epistemoloji alanında bilginin iki temel düşünce üzerinden günümüze kadar geldiği bilinen bir husustur. Bu düşüncelerden ilkini ve en önemlisini oluşturan Platon felsefesi, mutlakçı kanadı temsil edenken Protagoras felsefesi rölativist bir yapıyı dillendirir. Her iki yapı arasındaki karşılaştırmanın birbirinden bağımsız kaynaklardan hareketle yapılamaması, Protagoras felsefesinin açık bir şekilde anlaşılmasını engellemektedir. Çünkü bu felsefenin anlaşılması, muhalif kanatta yer alan Platon’un eserlerinden hareketle gerçekleştirilmektedir. Bu durum, Platon’un hangi Protagoras’ı eserlerinde işlediği sorusunu gündeme getirir. Bu sorunun yanlış anlama veya yanlış aktarma şeklinde iki temel (...) problem üzerinden işlenmesi her iki düşüncenin hem Platon’un eserlerinde hem de söz konusu aktarımların dışında nasıl bir çerçeveye sahip olduğunu tartışmaya açar. Bu çalışmamızın amacı da Platon’un Theaetetus diyalogunda ele aldığı Protagoras felsefesinin tarihsel açıdan gerçek Protagoras’ın düşüncelerine karşılık gelip gelmediğini incelemek ve her iki filozofun ayrıştığı noktaları ön plana çıkarmaktır. Bu noktada temel ayrımın bilgi ve algı kavramları üzerinden ortaya çıktığı ve bu durumun mutlakçı ve rölativist yaklaşımlarla doğrudan ilişkili olduğu belirtilmelidir. (shrink)

Affects are intentional structures of beliefs and desires. Many philosophers have plausibly argued that Spinoza’s theory of ideas is a kind of theory of belief. Yet this claim has rarely been taken into account when it comes to Spinoza’s theory of affects, which is actually a part of his theory of ideas. This paper shows that if this point is taken seriously when regarding Spinoza’s theory of affects we reach significant results about the fifth part of Ethics. To show this, (...) I shall strive to show that all affects depend on some sort of beliefs by analyzing Spinoza’s theory of affects in terms of his theory of ideas, and in particular an affirmation which an idea naturally involves. From this revelation, we will be able to see that Spinoza’s theory of affects presented in the third and fourth parts of Ethics is inconsistent with the fifth part of Ethics in so far as the three therapy methods he describes at the beginning of the fifth part of Ethics are considered. I will also show that arguments by which the soundness of these therapy methods is guaranteed seem actually logically invalid. Finally, I will try to revise Spinoza’s therapy methods by taking all errors and core ideas in Spinoza’s theory of affects into consideration. (shrink)

This article tries to show that Fakhr al-Dīn al-Rāzī, one of Ash‘arī theologians of the contracting period, showed a Mu‘tazila tendency regarding the ontic value of divine attributes and his successors followed him in this regard. The problem of divine attributes, a heated discussion area of theology, has been interpreted differently by the theological sects over centuries. Mu‘tazila scholars before Abu Hāshim al-Jubbāī regarded those attributes as nominally attributed to God. For the first time, with Abu Hāshim, this relation was (...) approached with a realistic attitude: Although divine attributes are not accepted as particular realities, they are viewed as states/ahwāl, the universal model of kalam atomism. The pre-Gazzālī Ash‘arī theologians, on the other hand, ascribed real existence to divine attributes as particular properties, whether they adopted this universal model or not. According to Abū al-Ḥasan al-Ashʿarī, the founder of Ashʿarism, which does not include the universal category in any way, the attributes carried by God’s essence consist of particular qualities. al-Bāqillānī and al-Juwaynī, who, like Abu Hāshim, made room for universals under the name of states, accepted particular qualities that led to universal attributes in a system compatible with Ashʿarism. Muta’akhkhirūn Ash‘arī theologians, building their thought system within the framework of the particular-universal dichotomy, felt the need to apply the theories of universals and predication to overcome the paradox caused by the famous motto “Attributes are neither Him nor other than Him”. On the basis of universal properties that have a lower degree of existence compared to particular properties, Abū al-Ḥasan al-Ashʿarī’s theory of particular attributes is intended to be associated with Abu Hāshim’s theory of universal (state). In this context, the value of divine attributes discussed on the ontic ground by the mutaqaddimūn theologians was drawn to the epistemic ground in the muta’akhkhirūn period. From the first kalām works of Fakhr al-Dīn al-Rāzī to the last kalām works, he was distant from the ontic value of divine attributes. The statement that the derived word “knower”, which is appropriate for being a predicate in the propositional structure, and the infinitive “knowledge”, which is not appropriate for being a predicate, meet the same purpose, and that divine attributes are considered divine essence are the most important indications of this distance. Reviewing the works of prominent theologians, scholars of the time such as Fakhr al- Dīn al-Rāzī, Aḍud al-Dīn al-Ījī, Sa‘d al-dīn al-Taftāzānī, al-Jurjānī, and al-Dawānī, this article aims to demonstrate that Abu Hāshim’s view of the divine attributes in the ontic context was welcomed and that the evaluation of divine attributes shifted from particular realities to universal ones in the ontic context. The meaning of “God is knower” proposition according to the pre-Mu‘tazila in the ontic context will be analyzed. Then, its meaning according to Ash‘arite theologians from their framework of universals, will be investigated. (shrink)

We investigated the ethical behavior of Turkish university students to compare the difference in ethical behavior between business students and non-business students, examine the impact of key contingency variables on how they make decisions when confronted with an ethical dilemma, and investigate the process underlying the ethical behavior of Turkish students. Data were collected from business students at a major private university in Western Turkey. The results indicate that a Turkish student’s peers, marital status, and education level exert a significant (...) effect on their ethical behavior. Further, business students specifically differed from non-business students in their enhanced use of egoism when confronted with an ethical dilemma. The results of this research may have important educational policy implications for business ethics in Turkey. (shrink)

What training should engineering students receive to enable them to contribute to reducing bias, discrimination and the persistent lack of diversity in engineering? Collaboration is central to professional engineering work and, consequently, teamwork and group projects are increasingly present in engineering curricula. However, the influence of unconscious bias on interactions within teams can negatively affect women and underrepresented groups and is now recognised as an important engineering ethics issue. This paper describes a workshop designed to enable engineering students to work (...) equitably in diverse teams. Key features of the workshop include (1) the emotionally safe, empowering and warm environment created, (2) the creation of opportunities for students to discuss and apply the issues raised to their own engineering projects, and (3) the opportunities to practice the use of both proactive and reactive strategies to address bias and discrimination in teams. The evaluation of the workshop suggests that engineering students regarded both onsite and online formats as providing useful skills that they intended to apply in practice. Follow-up evaluations suggest that the workshop leads to behavioural change, especially the use of proactive teamwork strategies intended to reduce the impact of unconscious bias. (shrink)

In this study, by the use of Yuan and Lee’s definition of the fuzzy group based on fuzzy binary operation we give a new kind of fuzzy ring. The concept of fuzzy subring, fuzzy ideal and fuzzy ring homomorphism are introduced, and we make a theoretical study their basic properties analogous to those of ordinary rings.

Im Feld der Künste und der Kulturellen Bildung ist die Auseinandersetzung mit Migration und globaler Ungleichheit heute allgegenwärtig. Dies gilt auch für das globale Volkstheater von Milo Rau und seine Inszenierung Lam Gods. Postkoloniale Theorien kritisieren seit geraumer Zeit die unkritische Reproduktion von Prozessen des Otherings in Kunst und Pädagogik (Castro Varela/dhawan 2009). Im Rahmen der response wird die Kritik postkolonialer Pädagogik an Formen der Repräsentation von Differenz innerhalb des Kunstfelds und der Kulturellen Bildung skizziert und auf der Basis einiger (...) Videoausschnitte und des Materials der Method Labs in Bezug auf die Inszenierung Lam Gods reflektiert. In den Fokus wird die Frage gerückt, wie ein künstlerisch pädagogischer Umgang mit Differenz vor dem Hintergrund globaler Ungleichheit aussehen kann, der die bestehenden Muster kultureller Hegemonie nicht reproduziert? (shrink)

Background: Islam and Muslims are underrepresented in the medical literature and the influence of physician’s cultural beliefs and religious values upon the clinical encounter has been understudied. Objective: To elicit the perceived influence of Islam upon the practice patterns of immigrant Muslim physicians in the USA. Design: Ten face-to-face, in-depth, semistructured interviews with Muslim physicians from various backgrounds and specialties trained outside the USA and practising within the the country. Data were analysed according to the conventions of qualitative research using (...) a modified grounded-theory approach. Results: There were a variety of views on the role of Islam in medical practice. Several themes emerged from our interviews: (1) a trend to view Islam as enhancing virtuous professional behaviour; (2) the perception of Islam as influencing the scope of medical practice through setting boundaries on career choices, defining acceptable medical procedures and shaping social interactions with physician peers; (3) a perceived need for Islamic religious experts within Islamic medical ethical deliberation. Limitations: This is a pilot study intended to yield themes and hypotheses for further investigation and is not meant to fully characterise Muslim physicians at large. Conclusions: Immigrant Muslim physicians practising within the USA perceive Islam to play a variable role within their clinical practice, from influencing interpersonal relations and character development to affecting specialty choice and procedures performed. Areas of ethical challenges identified include catering to populations with lifestyles at odds with Islamic teachings, end-of-life care and maintaining a faith identity within the culture of medicine. Further study of the interplay between Islam and Muslim medical practice and the manner and degree to which Islamic values and law inform ethical decision-making is needed. (shrink)

This essay interrogates the common assumption that good care is necessarily human care. It looks to disruptive fictional representations of robot care to assist its development of a theory of posthuman care that jettisons the implied anthropocentrism of ethics of care philosophy but retains care’s foregrounding of entanglement, embodiment and obligation. The essay reads speculative representations of robot care, particularly the Swedish television programme Äkta människor (Real Humans), alongside ethics of care philosophy and critical posthumanism to highlight their synergetic critiques (...) of neoliberal affective economies and humanist hierarchies that treat some bodies and affects as more real than others. These texts and discourses assist me in proposing a theory of care that regards vulnerability as the normative effect of posthuman vital embodiment, as opposed to an anomalous state that can be overcome or corrected via neoliberal practice. (shrink)

Celem artykułu jest prześledzenie kariery wojskowej wojewody krakowskiego Mikołaja Zebrzydowskiego oraz próba znalezienia odpowiedzi na pytania, w jakim stopniu wpłynęła ona na jego cywilną działalność oraz pomogła w budowie prestiżu Zebrzydowskiego i jego rodziny. Badania zostały przeprowadzone na podstawie źródeł rękopiśmiennych oraz wydanych drukiem (księgi Metryki Koronnej, akta skarbowe oraz skarbowo-wojskowe, korespondencja, diariusze), jak również literatury przedmiotu. Przyjęta na wstępie badań teza zakładała, że służba wojskowa – najpierw w charakterze rotmistrza jazdy, później zaś hetmana nadwornego – odegrała istotną rolę w (...) życiu Zebrzydowskiego, znacznie przyczyniając się do rozwoju kariery urzędniczej oraz pozwalając na gromadzenie przezeń majątku, zwłaszcza dzięki nadaniom dóbr królewskich. Bezpośrednia oraz pośrednia analiza źródeł oraz opracowań pozwoliła pozytywnie zweryfikować przyjęte założenia badawcze. Mikołaj Zebrzydowski nie należał do najwybitniejszych rotmistrzów epoki Stefana Batorego oraz Zygmunta III, ale służba wojskowa odegrała znaczącą rolę w jego karierze. Zdobyte w toku wypraw wojennych zaufanie Stefana Batorego, a zwłaszcza jego najbliższego współpracownika, kanclerza oraz hetmana koronnego Jana Zamoyskiego, zaprocentowało nadaniami urzędów oraz dóbr królewskich i pozwoliło Zebrzydowskiemu wspiąć się na szczyt hierarchii senatorskiej oraz położyć podwaliny pod potęgę rodziny. Ciekawe, że formy aktywności wojskowej Zebrzydowskiego zmieniają się wraz z rytmem jego awansów. Rotmistrz jazdy nadwornej w latach 1576–1582, a następnie wojska kwarcianego zostaje wraz z uzyskaniem starostwa krakowskiego strażnikiem stolicy państwa, po czym jako wojewoda lubelski i hetman nadworny dowodzi znaczącymi – w owych czasach – oddziałami wojskowymi. Wydatki, poczynione w związku z działaniami wojennymi, zwracają się jednak nie tyle dzięki dochodom z żołdu, ile dzięki łasce królewskiej i zaufaniu Zamoyskiego. (shrink)

U članku pod gornjim naslovom su sličnosti i razlike metafizičkih počela Aristotela i Tome Akvinskog iskazane analizom argumentacije koja je sržna za obje ove metafizike: o postojanju Nepokretnog pokretača, Čistog akta. Tom analizom je pokazano da, iako im argumentacija ima istu logičku strukturu i isto polazište – promjenu bića – ipak ih je razlika u shvaćanju metafizičkih počela samog bića dovela do različitih zaključaka. Tako je ovdje pokazano da je za Aristotelovu metafiziku supstancije zadnja zbiljnost bića supstancijalna forma, koje svoje (...) zadnje utemeljenje ima u Čistom aktu, Nepokretnom pokretaču, dok za metafiziku bitka Tome Akvinskog zadnja zbiljnost bića jest bitak, koji svoje zadnje utemeljenje ima također u Čistom aktu, ali koji je shvaćen kao Čisti akt bivstvovanja, Subzistentni bitak. Stoga je za Aristotela Čisti akt isključivo oblikovatelj ostale stvarnosti ukoliko je svršni uzrok te nema, niti može imati, kao Nepokretni pokretač, ikakav drugi uzročni utjecaj na ostalu stvarnost, dok je za Tomu Akvinskog Nepokretni pokretač nužno Čisti akt bivstvovanja čije djelovanje je stvaranje.In this article the similarities and differences of Aristotle’s and Thomas Aquinas’ metaphysical principles are set forth by analyzing the core arguments of their metaphysics: principally, those concerning the existence of the Unmoved Mover, also called Pure Act. The analysis shows that although their arguments have the same logical structure and the same starting point – the fact that beings change – different conceptions of the metaphysical principles of being nevertheless lead to different conclusions. Therefore, this article shows that within Aristotle’s metaphysics of substance, the ultimate actuality is the substantial form which has its last ground in Pure Act, the Unmoved Mover. On the other hand, Thomas Aquinas believes that the ultimate actuality is existence, which also has its last ground in Pure Act, but the Act of Existence, or Subsistent Existence. Therefore, Aristotle’s Pure Act is a mere giver of forms and the final cause of reality. This Pure Act does not have, nor it can have any other causal influence on the rest of reality, while Aquinas’ Unmoved Mover is necessarily the Pure Act of Existence whose activity we call creation. (shrink)

Welcome to the 25th volume 1st issue of Cumhuriyet Theology Journal. With this issue, we are excited and happy to be 25 years old. Cumhuriyet Theology Journal has gained a rapid momentum with its format and publishing principles, and managed to attract the attention of the world of science. With the Isnad Citation System developed within the Cumhuriyet Theology Journal and the work-shops held in 2018 and 2019, a number of decisions were taken to increase the publication quality of Theology (...) Field Journals and many of them were implemented. The third workshop was carried out virtual on 26 December 2020 under the name of "Social Sciences Academic Publishing Workshop III" in cooperation with Atatürk High Insti-tution of Culture, Language and History and Sivas Cumhuriyet University. The theme of the workshop was determined as "Refereed Journal Publishing". Preparations for our 4th workshop have begun. In this sense, our journal continues its mission of being both a new ecole and a school with an effort to increase the quality of academic publishing. Moreover, we have also announced the preliminary review form and the review form for the blind review process. We examine Turkish and English titles, summaries, and keywords to make sure that they correspond to the field’s terminology. Furthermore, we require proper nouns and concepts/terms to be written in the reference style of TDV Encyclopaedia of Islam. We also particularly require for the articles to use the Isnad Citation Style. To improve the academic quality of the journal, we have also checked the article up for plagiarism. The articles that are marked with a result above %15 are returned to the authors with a plagiarism report. It might be right to note here that we have been getting more attention from scholarly world day by day with our mission and standards. The journal has received 93 articles between January 1- March 1, 2021 from the academic world. All articles went through the pre-review process to check the referencing and transliteration style before testing them using a plagiarism checker. We then have forwarded the articles that successfully passed the plagiarism check to our reviewers. Following this process, we have been able to offer to you 25 articles three of which are in English at this issue. We are delighted to offer you the various ranges of themes and topics with this new issue. We sincerely thank the contributors for their submission, the editorial and review board, and particularly to the assistant editors, Dr. Mehmet Çetin, Dr. Ayşe Mine Akar, Dr. Necati İşler, Res. Asst. Maruf Çakır, Res. Asst. Esma Güneş, Res. Asst. Bayram Ünce, Res. Asst. Sena Kaplan, Res. Asst. Gülistan Aktaş, Res. Asst. Hamit Demir, Res. Asst. Merve Yetim, Res. Asst. Rukiye Göğen, Res. Asst. Ömer Faruk Özbek, Res. Asst. Salime Bera Kemikli, Res. Asst. Naim Yaman, Res. Asst. Sema Tombul, Res. Asst. Nurgül Akdoğan, Res. Asst. İlknur Bahadır, Res. Asst. Adil Koyuncu and the editors of the language revie process Prof. Dr. Ömer Faruk Yavuz, Prof. Dr. Savaş Kocabaş (Arabic), Dr. Miyase Yavuz Altıntaş, Assoc. Prof. Zuhal Ağılkaya Şahin, Dr. Metin Güven, Dr. Kenan Tekin, Dr. Hakime Reyyan Yaşar, Dr. Meryem Berrin Bulut and Dr. Elif Hilal Karaman (English) and statistics editor Assoc. Prof. Murat Akyıldız. For the next issue, which will be published on December 15, 2021 we announce the acceptance of the articles from July 1 to September 1 by our editorial board. We wish you convenience in your studies. (shrink)

U ovom radu bavicemo se eticko-pravnom analizom pravne regulacije genetskog testiranja u razlicitim oblastima kao sto su: medicinska istrazivanja, terapija, pravna medicina itd. Cilj nam je da istaknemo vrednosti koje u ovom kontekstu nadahnjuju neke od pravnih akata. Stoga ce se u radu porediti odredjena internacionalna, evropska i nacionalna pravna akta, kako bi se ukazalo na ona pravna resenja koja su u stanju da osiguraju vrednosti koje su neophodne za samo?opredeljenje i jednakost pojedinaca. Analiza ce dokazati da nisu sva tekuca (...) pravna akta kojima se regulise genetsko testiranje u saglasju sa osnovnim ljudskim pravima koja vaze za sve individue. (shrink)

U ovom radu bavicemo se eticko-pravnom analizom pravne regulacije genetskog testiranja u razlicitim oblastima kao sto su: medicinska istrazivanja, terapija, pravna medicina itd. Cilj nam je da istaknemo vrednosti koje u ovom kontekstu nadahnjuju neke od pravnih akata. Stoga ce se u radu porediti odredjena internacionalna, evropska i nacionalna pravna akta, kako bi se ukazalo na ona pravna resenja koja su u stanju da osiguraju vrednosti koje su neophodne za samo?opredeljenje i jednakost pojedinaca. Analiza ce dokazati da nisu sva tekuca (...) pravna akta kojima se regulise genetsko testiranje u saglasju sa osnovnim ljudskim pravima koja vaze za sve individue. (shrink)