Derk Pereboom argues that since we are not ultimately morally responsible for our thoughts and actions, it is irrational and unfair to feel and express moral anger towards agents for their wrongdoings. Furthermore, he argues, moral anger is not practically beneficial, typically causing more harm than good. Thus, he proposes that we replace moral anger with moral sadness, or disappointment in response to agents’ wrongdoings. I offer a functional account of moral anger to argue that moral anger has important intrapersonal (...) and interpersonal functions that cannot be served by moral sadness. I show that when we feel and express moral anger in the right contexts, it a) promotes long-term wellbeing, b) benefits relationships, and c) is the best way to change agents’ future behavior. I conclude by discussing implications of my functional account for Pereboom’s claim that moral anger is rational and fair only if we are ultimately morally responsible. (shrink)

Recently, the view that anger is bad, even wrong, to feel and express has gained popularity. Philosophers like Martha Nussbaum and Derk Pereboom posit that anger is fundamentally tied to a desire for retribution, which they argue is immoral, counterproductive, and irrational. Thus, they argue, we should try our best to stop ourselves from feeling and expressing anger whenever it arises. I argue that anger is not inherently retributive, and that feeling and expressing anger are sometimes the most adaptive response (...) to unfairness in one’s environment. I draw on robust psychological literature to characterize the dangers of overregulating anger in terms of the practical, psychological, and humanitarian costs associated with not feeling and expressing anger. In the appropriate contexts, anger is crucial to prepare people to communicate disapproval, motivate necessary confrontation, and change wrongdoers’ harmful behaviors. Thus, the functions of anger are not focused on getting even for past events, but rather on protecting individuals from future harm. Importantly, the overregulation of anger is likely to cause the most harm to individuals and communities that experience routine unfairness, thereby reinforcing social injustices. By adopting a functionalist perspective of emotions, we can shift our focus away from policing experiences of anger and toward enhancing its functional qualities through thoughtful reflection on the sources of people’s anger and resolutions for that anger. (shrink)

The aim of this study was to investigate the direct and indirect effects of protean career attitude on subjective and objective career success representing personal outcomes and task performance reflecting an organizational outcome. Drawing on the intelligent career framework, three knowing career competencies i.e., career insight (knowing why), networking (knowing whom), and career/job-related skills (knowing how) were hypothesized as mediators linking protean career attitude with its personal and organizational outcomes. Participants of the study were 241 senior faculty members and matched (...) supervisors from five large public sector universities in Islamabad, Pakistan. Data were collected in two waves through a personally administered questionnaire and analyzed through covariance-based structural equation modeling (CB-SEM). Results showed that protean career attitude has direct positive impacts on subjective career success, objective career success, and task performance. Further, the mediating role of three knowing career competencies was partially supported. We contribute to the literature by proposing and testing a research model linking protean career attitude with its personal and organizational outcomes directly and indirectly through three ways of knowing. A number of practical implications along with future research directions are also discussed. (shrink)

In Turkish-Islamic literature, many copyright or translation nasihatnama with religious-mystical content have been written. In these works written in verse or prose form within the scope of Islamic culture and classical Turkish literature, information about the principles of Islamic belief and worship was given, and people were advised to be moral, faithful, observant of the orders and prohibitions of religion, prioritizing the hadiths of the Prophet, benevolent and tolerant. One of these nasihatnamas is Gencü’l-Esrâr, in which verses consisting of different (...) verse types and shapes are connected to each other with instrumental couplets. The author, Sayyid Muhammed Ali Riza from Gaziantep, who is a link of the Sufi tradition, tried to guide the disciples by addressing the concept of heaven from various aspects. Sometimes by quoting verses and hadiths, he used argument and proof to make his word trustworthy, and he tried to boost people's desire to attain Paradise by combining aspects of literature with the fantasy of individual paradise on occasion. In our study, in which goals and forms the notion of heaven is targeted in Gencü'l-Esrâr. For this purpose, first of all, data about the paradise in Gencü'l-Esrâr were determined by using the scanning model, which is one of the research methods. All kinds of information, comments, and narratives that can help us to make an inference about Sayyid Muhammed Ali Rıza’s vision and description of paradise has been studied under four headings: “Physical Description and Content of Paradise”, “Description of Names, Types, and Gates of Paradise”, “Description of the Inhabitants of Paradise” and “Mysterious Expression of His Desire to Reach Paradise”. In the article, it has also been tried to reveal the narrative techniques used by the author and the narrative style he exhibited in the sections where heaven is depicted and narrated. This study, which reveals that heaven is handled in detail and artistically in Gencü'l-Esrâr, which was written in 1923 by adhering to the tradition of divan literature, is important in terms of shedding light on the existence of Islamic literature in the 20th century. (shrink)

With the acceptance of Islam by the Turks, works on Islam have been copyrighted in Turkish literature. It has become a tradition to express the desire to attain the mercy of Allah and the intercession of Prophet Muḥammad, especially in the sections of tawhid, naat, munajat and hatime in these works. Over time, verse and prose detached works, which are about intercession and asking for intercession from people whom Allah has allowed to intercede, especially Prophet Muḥammad, have been compiled. These (...) works were separated from the religious-mystical genres and named as şefāʿat-nāme. In general, the şefāʿat-nāme texts are similar to the religious stories such as Ḥikāye-i Kesikbaş, Ḥikāye-i Deve, Ḥikāye-i Güvercin, Ḥikāye-i Geyik, Ḥikāye-i Ḳız, Ḥikāye-i ʿĪsā, Ḥikāye-i Ismāʿīl ve Ḥikāye-i Ibrāhīm, which was written in the old Anatolian Turkish period, in terms of narration and style. One of these stories, which was written in plain Turkish in order to teach the religion of Islam to the public, and in which the narration is at the forefront, is the Şefāʿat- nāme-i Yaḥyā, which we consider a type of intercession due to its content. This work, which is the subject of our study, is on pages 155a-160a of the manuscript, which is registered with the inventory number 4042 in the Manuscript Donations Department of the Süleymāniye Library and contains Süleymān Çelebī’s Wasīlat al-Najāt and many verse stories with religious content that were copyrighted in the Old Anatolian Turkish period. Şefāʿat-nāme-i Yaḥyā is written in the form of aruz prosody “fāʿilātün / fāʿilātün / fāʿilün” and in the form of mathnavī verse. In this work, which consists of 154 couplets, Prophet Muḥammad was sad and weeping for the sinful ummah, and asking Abū Bakr, ʿUmar, ʿOthmān, ʿAlī, ʿĀyşe and Fāṭima, who were in his conversation at that time, what they would do to intercede. In this article, first of all, information about intercession is given. Then, the language, form, expression and content features of Şefāʿat-nāme-i Yaḥyā are examined. Afterwards, Yaḥyā’s Şefāʿat-nāme ʿUmaroghlu’s Şefāʿat-nāme, Pir Muḥammad’s Şefāʿat-nāme and Şefāʿat-nāme, which is located between leaves 30a-34a of the manuscript registered in the Topkapı Palace Museum Library, Y. Y. 520/2, are compared. It has been tried to reveal how the same plot is expressed in the pen of different poets through a table. At the end of the article, the transcribed text of Şefāʿat-nāme-i Yaḥyā is prepared and presented to the researchers. (shrink)

Cheating in higher education is a significant problem. The study aims to determine nursing students’ attitudes and opinions toward cheating in exams. The type of research is descriptive. The research data were collected in the classroom environment of 716 students in day and evening education programs. The research data were collected using socio-demographic characteristics form, and the Copying Attitude Scale. Descriptive statistics, t-tests, and variance analysis were used for data analyses. The most common method of cheating was receiving answers by (...) talking to the friend sitting next to the student. The rate of cheating was high in both the day and evening education students. The students reported that most of the cheating occurred in final exams and high-credit major courses. Learning type (day/evening education programs) is not effective in cheating. High-credit major courses have increased the fear of failing the course. The most important reason for cheating in exams was the fear of failing a course. (shrink)

By reaching perfection and closeness to God and reaching the source of the light of existence, man can benefit from his endless mercy. Almighty God is absolute perfection, and nearness to absolute perfection is the main goal of creation. Considering that those who are not God do not have anything of their own, and whatever perfection God’s servants have is originally from God and belongs to him, the closer people get to God, the more they will benefit from God’s mercy. (...) Therefore, in the work environment, this perfection appears in the form of spiritual intelligence and spiritual health based on Islamic teachings and affects organisational variables such as occupational stress. Today, the role of spiritual intelligence is considered an important issue in improving spiritual health, reducing occupational stress and effective social functioning, especially in an Islamic environment, which leads to a better understanding of employees about their job. Therefore, the present study aims to evaluate the effect of spiritual intelligence of Muslim managers on the spiritual health and occupational stress of employees in Islamic organisations in Iraq. The statistical population includes 3422 Muslim managers and employees of 50 service organisations (including finance, education and tourism) in Iraq in 2022. The results of the hypothesis test in Linear Structural Relations (LISREL) shows, spiritual intelligence has a significant effect on spiritual health ( P = 0.885; T = 11.058). On the other hand, spiritual intelligence has a negative and significant effect on occupational stress ( P = -0.763; T = -7.854). Finally, spiritual health also has a negative and significant effect on occupational stress ( P = -0.912; T = -10.134). Contribution: The findings of the research indicate that spiritual intelligence leads to the improvement of spiritual health and as a result reduces occupational stress, especially in an Islamic environment. Therefore, it should be taken into consideration by the managers of the organisations in order to achieve the maximum benefit in light of Islamic teachings. (shrink)

This article is inspired by Jane Sahi’s commentary, ‘Dialogue as Education: Martin Buber’, published under the feature ‘Classics with Commentary’ in the Monsoon 2005 issue of Contemporary Education Dialogue. I seek to further the discussion of the contributions of Martin Buber to the discourse of education through an elaboration and clarification of the ideas, concerns and critiques exposited by Jane Sahi. These concerns can perhaps be understood under the following themes: (i) reflections on educational practice in the light (...) of Buber’s ideas; (ii) the role of language in dialogue; (iii) the idea of learning; (iv) attitudes towards the ‘other’; (v) the teacher–pupil relationship and (vi) the role of the teacher. Although ideas on these themes in the writings on Martin Buber’s have helped me in articulating this response, Jane Sahi’s commentary forms the basis of my reflections. (shrink)

L'A. se base sur deux oeuvres artistiques sur la Trinité qui se correspondent et qui soulèvent des questions sérieuses au sujet de la négociation chrétienne avec les autres religions. Ces deux oeuvres traitent de la Trinité en relation avec les autres traditions religieuses. Il s'agit de l'icône intitulée la Trinité de l'orthodoxe russe André Roublev qui date du 15siècle et de l'oeuvre contemporaine de l'artiste indien catholique romain Jyoti Sahi intitulée Abraham et Sarah recevant les trois anges. Par cette (...) étude comparative, l'A. souligne la richesse du Dieu trinitaire dans l'ouverture à la multiplicité des représentations du mystère infini. Ces représentations, visibles dans les créations, sont parfois le fruit de l'imagination des artistes et des théologiens, imagination qui est nécessaire. (shrink)

Grown up as versatile people, Ottoman intellectuals had holistic views towards science, art and literature, and wrote in a variety of disciplines. It was not uncommon for a mathematician to write in philosophy, for a ḥadīth (report of the words and deeds of the Prophet) scholar to write history books, for a statesman to be busy with calligraphy or for a Shaykh al-Islām (the highest ranking Islamic legal authority) to have a “Dīwān” (a collection of poems). However, possibly due to (...) specialization-based scientific understanding of modern researchers, one side of these people generally came to the fore and some capabilities of them remained unknown. Grown up in Istanbul, capital town of Ottoman Empire, in late 16th and early 17th centuries, Okchuzāde Mehmed Shāhī was also one of these personalities called “hezār-fan” (polymath). Mehmed Shāhī served in top level offices of the State, was busy with art and literature, and became known for inshāʾ (composition) kind of works written with elaborate prose. Mehmed Shāhī earned a deserved fame with these capabilities and he was also a poet. Indeed, due to poems he wrote in his early ages, he was noticed by some biography writers about poets and his poems were mentioned in some anthologies. In addition to poetry anthologies, he had some classical works, and some couplets, quatrains and verses included in his prose works. In the present study, a collection and evaluation of poems by Mehmed Shāhī were presented.Summary: Ottoman statesman Okchuzāde Mehmed Shāhī was born in 1562 AD (970 AH) in Istanbul. He was son of Okchuzāde Mehmed Pasha (d. 995 AH/1587 AD) and served as Kātib (scribe), Defterdār (treasurer), Reīs-ul-kuttāb (chief of the scribes), Governor General of Cyprus and Aleppo. His real name was Mehmed, but he was mentioned in different sources by names such as Mehmed Bey, Mehmed Shāh, Mehmed Shāhī, Mir Mehmed Shāhī and Okchuzāde Mehmed Shāhī. Starting at a young age, he was well educated in madrasah (college). With his vibrant character and superior genius, he came to the forefront among his peers. He was educated under the supervision of Māʿlūlzāde Nakīb Efendi (d. 993 AH/1585 AD) and graduated in 988 AH/1580 AD at the age of 18. When Nakīb Efendi became Shaykh al-Islām in the same year, he started his official duty as Dīwān-ı Humāyūn (imperial council) secretary. With the duty of Executive Assistant, he became the secretary of Damad İbrahim Pasha who started to his office in 1004 AH/1596 AD. He worked under the patronage of the Pasha until Pasha’s death in 1010 AH/1601 AD. Mehmed Shāhī succeeded Musa Chelebi as Reīs-ul-kuttāb and Basdefterdar (chief treasurer) in 1005 AH/1596 AD, and was appointed as title deed and cadastre director in 1006 AH/1597 AD. However, he was dismissed from this duty and was included among the officials to join military campaign. He was prosecuted and tried for imprisonment for the accusation of coming to Istanbul without permission. He succeeded Hamza Pasha as Nishanci (high-ranking bureaucrat) in 1007 AH/1599 AD and was assigned to military campaign. Mehmed Shāhī was dismissed from his duty in 1008 AH/1600 AD. Although he was reappointed to his duty in the same year, he was dismissed again in 1010 AH/1601 AD. While Hamza Pasha was reappointed to his office, Mehmed Shāhī was not assigned to any duty. He succeeded Murad Efendi as the Defterdar of Egypt in 1013 AH/1605 AD. After this duty, one of the vassal Sanjak (administrative district) Beyliks (principalities) in Egypt was given to him. When vassal Sanjak Beyliks were abolished by Kara Mehmed Pasha, Beylerbeyi (governor) of Egypt, in 1016 AH/1608 AD, he returned to Istanbul. He was not appointed to an office for a long time. In 1029 AH/1620 AD, he was appointed as title deed and cadastre director in 1029 AH/1620 AD, and became Nishanci again in 1030 AH/1621 AD. He served in military campaign to Poland, but was dismissed from this duty during the campaign. He was appointed as Nishanci for the fifth time during the second reign of Sultan Mustafa (1622-1623). He was dismissed in 1033 AH/1624 AD and retired. In early 1039 AH/1630 AD, he died at the age of 69 in Istanbul. His tomb is near Ekmekchioghlu tomb in the vicinity of Sunbul Efendi.What is known about his family is limited to his son named Vakʿi Ahmed Efendi (d. 1060 AH/1650 AD). Ahmet Efendi learned Naskh, Thuluth and tevkīʿi types of calligraphy styles from his father. He served as anthology writer for Shaykh al-Islām Bahāī Efendi. He died in 1060 AH/1650 AD when he was serving as teacher in Sulaymaniyah Madrasah. His tomb is around Shaykh Vefa tomb.In addition to his administrative duties, Mehmed Shāhī was also interested in poetry, prose, calligraphy, mysticism, ḥadīth and tafsīr (exegesis). Possibly also due to his dismissal of duties many times in his life, he produced many works. Among them are Aḥsan al-ḥadīth, an-Naẓm al-mubīn fī āyāt al-erbaʿīn, al-Maqām al-Maḥmūd, Tarjuma-i Tuḥfa as-ṣalavāt, Jāmiʿ al-ghāyāt, Mukhtār al-akhyār, Qānūn-i Jadīd-i Arāḍi, Munsheat ve Dīwān. Famed for his prose works, the author was also a poet. With his couplets which he wrote under pseudonym of Zaynī, he managed to get on the anthology of Kınalızāde at his twenties. He was celebrated with the expression of “Arrow of word from his bow of soul has reached the target of approval from masters; he is at a young age (at his twenties)”. Subsequently adopting pseudonym of Shāhī, the poet had some poems published within the works of Beyānī, Nevʿizāde and Mustaqimzāde as well as within his own prose works. Mustaqimzāde even mentioned that Mehmed Shāhī had a dīwān. Nevertheless, this work of him has not been found yet. A total of 30 poetry works of Mehmed Shāhī were found in various sources, except for his translations of 40 ḥadīth and 40 Qur’ān verses written in poetry. Of his 30 poetry works, 26 were written in Turkish and 4 in Persian. Various sections of ʿarūḍ (meter) were used in these works written as couplets, quatrains and verses. It could be stated that his poems rich in Persian and Arabic words had a rich rhyme frame. In his poetry works in which religious, literary, historical, legendary and mysticism themes were worked, concepts and figures such as Allah, the Lord, Messiah, Messenger, Risālet (messengership), intercession, Kāfūr al-Ikhshīdī (966-968), Mustaʿsim (d. 656 AH/1258 AD), Ibn Alkamī (d. 656 AH/1258 AD), Naṣīr-i Tūsī (d. 672 AH/1274 AD), Jamshīd, Keyumars, Uftade, Hudāyī, Majūsī, Kizilbash, Bayramī and muftī (jurist capable of giving a formal legal opinion). His poems were about intercession demand from the Messenger (PBUH), sin of serving to Persian, importance of an invention, praise of Uftade Sultan (d. 988 AH/1580 AD), effect of prayer, fate of administrator favoring his relatives, futility of envying the rich, importance of fighting with Zoroastrian, benefits of exhibition of sorrow, value of skillful people, resembling of the world to a bride with a thousand grooms, beauty of eloquence, ignominy of leaving chastity for lust, asking for forgiveness for sins, talent of understanding the words, not giving quarter to enemies, praise of Hz.ʿUmar, humbleness, value of lack of worldly things, sufferance due to the beauty of the beautiful, needing not to wonder why the beloved one is far away, evil of protecting the snot, richness of Arabic language, deeds of Anatolian fāḍils (virtuous), importance of endeavor in succeeding the closeness to God and respectability of ʿAzīz Maḥmūd Hudāyī (d. 1038 AH/1628 AD). Okchuzāde Mehmed Shāhī was an Ottoman statesman who also earned a well-deserved fame for his works written in inshāʾ (composition) genre of elaborate prose. In addition, he also had poetry works. Praised for the poems which he wrote in his early ages by anthology writers who included his poems in their anthologies, the poet also had some couplets and quatrains scattered among his own prose works. His poems in the form of couplets and quatrains within abovementioned works mostly were about religious, literary, legendary, historical and mysticism themes.Mehmed Shāhī was knowledgeable in tafsīr, ḥadīth, mysticism and calligraphy, and had good levels of Arabic and Persian. Writing poems in Persian, Mehmed Shāhī was decorated his prose works with Arabic expressions such as Qur’ān verses, ḥadīths and proverbs. It could be stated that such decorations made the language of his poems more difficult. Nevertheless, his poems are plainer and easier compared to his prose works. The poet who also had lyrical poems generally preferred ḥikamī (sapiential) style and wrote genres such as munacaat (prayer to God), shafaatnāme (intercession epistles), historical quatrain, medhiye (panegyric) and hicviye (epigram). His poems in anthologies were lyrical, those in Aḥsan al-ḥadīth and an-Naẓm al-mubīn were didactical and those in Munsheat were epic. Based on an evaluation of these poems, it could be stated that he was a poet with a style, though not a poet of first class. (shrink)

Concepts are the key to the world of meanings, which include many senses. Knowing the accuracy of recitation and understanding certain issues connected to recitation views that was conveyed have importance since it is both related to Kur’an and recitation dicipline. Conceptionally, the necessity to go into recitations breeds because studying on concepts related to variations of recitations concerned about its dicipline puts across the issue thoroughly. Therefore, recitation kinds are terminologically accounted for its accuracy in this article. Although the (...) first-term recitation scholars approached to recitations similarly, the accuracy of recitation views, reading situation of valid recitation imams, whether some recitations are accurate, issues such as these are discussed. Recitations are divided into acceptable and unacceptable. Some concepts for the acceptable ones are used. There are different approaches as to one recitation is either valid or rumour. Although valid recitations in old recitation works are ment as famous recitations, this concept is thought as a recitation kind in the later term. There are some recitation kinds which do not have valid recitation features despite that they are in a few sources. These are exceptional, ahad, subjet or editting (müdrec) in the confrontation of issues such as its conveying way, Kur’an and Arabian but exceptional is used as a main term for these recitations In this article, some points in dark side will be enlightened in the center of old pieces about recitation kinds and the accuracy of valid recitations will be taken in hand, mentioning about the connections in concepts, whic include meanings and senses. In this context, it will be spoken to the concepts that recitations scholars use to remark recitation kinds and their definitons. Lastly, different approaches will be analyzed. (shrink)