: This article is a humble attempt at highlighting the controversiesregarding the legitimacy of popular resistance or revolutionary movement tobring down Muslim political regime that claimed to be despotic, unjust andeven un-Islamic. Having the fact on the existence of another view by majorityscholars that more inclined towards pacifist ideology which stressed onpolitical stability as a prerequisite to prosperity, the article emphasizes moreon the revolutionary school, while the second shall be highlighted when it isnecessary for comparison. Employing qualitative method of study, (...) the articleseeks to examine the arguments provided by both movements. This will bedone by analyzing their textual and rational grounds of evidences used bythe two schools to legitimize their political stance. Associating with what ishappening in Muslims nation nowadays, current study compelled to review theradical revolutionary movement from the perspective of moderate Islam schoolof thought. (shrink)

The general relationship between a bank and customer is contractualin nature. For conventional banks, the banker-customer relationship is basedon the debtor-creditor relationship with the bank earning a profit from a spreadmade between interest charged on the borrower of funds and interest paid tothe depositors. In Islamic banking, due to the different contractual transactionsof Islamic banking operation, it is based on a multi-contractual relationships.However, bank consumers perceive that banks enhance their profits by treatingconsumers unfairly and failing to take responsibility when things (...) go wrong.This study examines the duty of care of conventional and Islamic banks towardsbank consumers. It also focuses on the Islamic banks’ duty of care from theperspective of maqāṣid al-Sharī‛ah, to those who use their services. Adoptingthe doctrinal analysis method, this study analyses and compares the duty ofcare of both conventional and Islamic banks. Findings of this study includethat misconduct by banking industries remains rife and that unfair treatment ofcustomers are frequent. As for Islamic banks, the maqāṣid al-Sharī‛ah basedduty of care is found missing in their Islamic banking operation. This studysuggests that the duty of care for both banks should be reformed to improvebank consumers’ experience. For Islamic banks, an improved standard is usefulin performing their duties based on Islamic values. (shrink)

Dini sahada tartışılan bazı kavramlar birden fazla disipline konu olmuş ve bu kavramlar her disiplinde farklı açılardan ele alınmıştır. Dinî nasların anlaşılmasında önemli yeri olan hakikat ve mecaz bu tür kavramlardandır. Hakikat ve mecaz salt dilbilimsel kavramlar gibi görünseler de birçok dini disipline önemli ölçüde konu olmuşlardır. Fıkıh usûlü, bu kavramları yoğun bir şekilde konu edinen temel dini disiplinlerden biridir. İlk dönem dil kaynaklarında mecaza dair bir tanım yapılmamışsa da ana hatlarıyla “lafzın dilde vazedildiği anlam dışında kullanılması” mecaz kabul edilmiştir. (...) Günümüze ulaşan ilk fıkıh usulü eserinin müellifi İmam Şâfiî (öl. 204/820) ve Mu‘tezilî öncülerden Câhiz (öl. 255/869), Ebû Ali el-Cübbâî (öl. 303/916) ve Ebû Hâşim el-Cübbâî (öl. 321/933) de görüşlerini temellendirirken kavram tanımı yapmadan mecazı kullanmışlardır. Kelamcı usûlcülerden ilk defa mecaz tanımı yapan Ebû Abdullah el-Basrî’den (öl. 369/979-80) iki farklı tanım nakledilmiştir. Ebû Abdullah’ın yaptığı bu tanımlar ana hatlarıyla sonraki asırlarda yaşayan usûlcülerin tanımları üzerinde etkili olmuşsa da yakın takipçileri tarafından kabul görmemiştir. Cessâs (öl. 370/981) ve Bâkıllânî (öl. 403/1013) düşünsel mülahazalar içermeyen sade bir tanım yaparken Mu‘tezilî usûlcülerden Ebü’l-Hüseyin el-Basrî (öl. 436/1044) mecaza dair kelâmî mülahazalar içeren komplike bir tanım geliştirmiştir. Ebü’l-Hüseyin, yaptığı tanımda lafzın mecazi anlamda kullanıldığını ortaya koymak için ilk olarak hitabın türünün temel belirleyici unsurlardan biri olduğuna dikkat çekmiştir. Ebü’l-Hüseyin yaptığı tanımda ikinci olarak lafzın hakiki anlamı gibi mecazi anlamının da bir vazՙ ile olduğuna işaret etmiştir. Ayrıca yaptığı tanımda açık şekilde ifade etmese de konu çerçevesinde yaptı değerlendirmelerde lafzın mecazi anlamda kullanıldığını ortaya koymak için karinenin temel belirleyici unsurlardan biri olduğunu vurgulamıştır. Ona göre lafız, ancak hakiki anlamda kullanılmasına engel bir karinenin olması durumunda mecazi anlama hamledilir. Mu‘tezilî usûlcülerin mecaz tanımlarını konu edinen bu çalışmada öncelikle İlk beş asırda dilcilerin ve Mu‘tezile dışındaki fıkıh usûlcülerinin ortaya koydukları mecaz tanımları incelenmiştir. Daha sonra Mu‘tezilî usûlcülerin mecaz tanımları değerlendirilmiştir. Mu‘tezilî âlimlerin mecaz tanımları içerisinde ekolün düşünsel mülahazalarını dikkate alan Ebü’l-Hüseyin el-Basrî’nin tanımı yakından incelenmiştir. Mu‘tezilî düşünürlerden Kādî Abdülcebbâr’ın mecaz anlayışını yansıtan tanımı günümüze ulaşmadığı için Ebül-Hüseyin’in tanımı incelenirken Kādî Abdülcebbâr’ın görüşleri de irdelenmiştir. Böylece Ebül-Hüseyin’e ait fıkıh usulü sahasında yoğun kelâmî mülahazalar ihtiva eden mecaz tanımının temelde Kādî Abdülcebbâr’a dayandığı ortaya konulmuştur. Çalışmamızda son olarak Ebül-Hüseyin’den nakledilen mecaz tanımının diğer ekollere mensup usûlcüler üzerindeki etkisi de ortaya konulmuştur. Bu tanımın söz konusu usûlcülerden Fahreddin er-Râzî (öl. 606/1210) tarafından kabul gördüğü belirtilmiş ve Râzî’nin bu tanım çerçevesindeki görüşleri Mu‘tezile’nin düşünsel zemininde tartışılmıştır. (shrink)

In this research, the key elements of lectio divina, which is a Western spiritual practice, were tried to be mentioned. Many new practices emerged in the transition from desert monasticism, where early Christian monasticism emerged, to the settled monastic order, which attached little importance to reading other than the Bible. The habit of reading has also become one of the indispensable elements of the monastery after the transition to the settled monasteries. The entry of this term into monastic literature dates (...) back to St. Benedict (480-547), who included it in the daily monastic calendar as a kind of monastic discipline. The lectio practice applied in monasteries brought along some questions such as what the content of this reading activity is, how long it lasts and how it should be practiced. In this regard, the contributions of Cassiodorus (490-583), who was also a contemporary of St. Benedict, to the monastic literature and the ideal of the monastic school, are important. In addition, in this study, information is given about the monastery copying activities, which have an important place to be directly related to the lectio and ensuring the preservation of knowledge and transferring it to the next generations. From this point of view, it has been tried to examine the comments made by the monastic leaders from the early period to the 12th century on the pagan literature, which is not included in the Bible and religious works read in the monastic libraries. Lectio divina gained popularity among monasteries affiliated with the Roman Catholic Church, and by the 12th century it had developed into the four-stage reading process known today by Guigo II. The details of this four-stage process were tried to be given in the last section and the study was concluded after the evaluations made in the conclusion section. (shrink)

While heredity is predominantly controlled by what deoxyribonucleic acid (DNA) sequences are passed from parents to their offspring, a small but growing number of traits have been shown to be regulated in part by the non‐genetic inheritance of information. Transgenerational epigenetic inheritance is defined as heritable information passed from parents to their offspring without changing the DNA sequence. Work of the past seven decades has transitioned what was previously viewed as rare phenomenology, into well‐established paradigms by which numerous traits can (...) be modulated. For the most part, studies in model organisms have correlated transgenerational epigenetic inheritance phenotypes with changes in epigenetic modifications. The next steps for this field will entail transitioning from correlative studies to causal ones. Here, we delineate the major molecules that have been implicated in transgenerational epigenetic inheritance in both mammalian and non‐mammalian models, speculate on additional molecules that could be involved, and highlight some of the tools which might help transition this field from correlation to causation. (shrink)

Today as it was in the past, faith in shafaat is accepted by some groups while it is rejected by some others and both sides base their views on the Qur’an. When we examine the Qur'an, we see that some of the verses related to the theme refer to the existence of shafaat and the other part of it speaks the absence of shafaat. The Qur'an is a divine book which superstitious cannot get close to it in anyway. One of (...) the most important characteristics of the Qur’an is that there are no contradictory information and provisions that lie against each other. However, the Qur’an was taken as a reference for both denial and proscription of shafaat. Both the approval and rejection of the Qur'an the same intercession is a paradoxical situation incompatible with the divine word. This leads us to determine two different types of shafaat accepted and rejected according to the Qur'an and the differences between them; therefore, this leads us also to examine the related verses holistically. In this respect, we will try in this article to examine the verses about the possibility and impossibility of shafaat in the Qur’anic integrity. In the same way, we will try to determine the nature of the shafaat that the Qur’an rejects and approves of. (shrink)

How democratic is contemporary Indonesia? While analysts differ, Indonesian citizens, when asked in systematic public opinion surveys conducted regularly by the authors since 1999, consistently express strong support for democratic principles and also believe that their country's democratic performance is high. Support for democratic performance is highly correlated with support for government performance, as measured by perceptions of the condition of the national economy and political system. At the same time, higher levels of education and income, in Indonesia as in (...) other countries, have created a considerable number of critical citizens, that is, citizens who value democracy but are critical of its performance. On our evidence for Indonesia, it is members of this group who are the most motivated and best prepared to demand a higher level of democratic performance from their elected officials. (shrink)

There is a growing demand for information and computational technology for surgeons help with surgical planning as well as prosthetics design. The two-dimensional images are registered to the three-dimensional (3D) model for high efficiency. To reconstruct the 3D model of knee joint including bone structure and main soft tissue structure, the evaluation and analysis of sports injury and rehabilitation treatment are detailed in this study. Mimics 10.0 was used to reconstruct the bone structure, ligament, and meniscus according to the pulse (...) diffusion-weighted imaging sequence (PDWI) and stir sequences of magnetic resonance imaging (MRI). Excluding congenital malformations and diseases of the skeletal muscle system, MRI scanning was performed on bilateral knee joints. Proton weighted sequence (PDWI sequence) and stir pulse sequence were selected for MRI. The models were imported into Geomagic Studio 11 software for refinement and modification, and 3D registration of bone structure and main soft tissue structure was performed to construct a digital model of knee joint bone structure and accessory cartilage and ligament structure. The 3D knee joint model including bone, meniscus, and collateral ligament was established. Reconstruction and image registration based on mimics and Geomagic Studio can build a 3D model of knee joint with satisfactory morphology, which can meet the requirements of teaching, motion simulation, and biomechanical analysis. (shrink)

The concept of knowledge and its implication to national development, with reference to Malaysia; and analysis from Islamic viewpoint.

South Asian regional integration is seemingly confronting many challenges. The aim of this paper is to identify those challenges and also look for prospects. Although regional integration in South Asia has adopted a kind of institutionalization, it is yet to deliver any concrete outcomes. High-politics and the not-so-conducive regional economic structures hinder any effectual culmination. However, constructivism, as a theory, is given due credence in this paper when looking for future prospects. The paper highlights the issues, and attempts to offer (...) certain policy directions by analyzing the challenges and identifying the prospects in the on-going integration/cooperation process. (shrink)

This paper reexamines Adorno’s conception of utopia within the context of his critique of the concept of progress. It contests the standard interpretation which conveys Adorno’s conception of utopia to be imbued with an essentially extra-historical idea of redemption. I argue, contrary to this view, that the motif of redemption surfacing in Adorno’s conception of utopia negates a specific type of historical life – life under which historical consciousness sinks into oblivion – rather than history per se. In order to (...) reveal the historicality of Adorno’s conception of utopia, I examine his fragmentary yet consistent critique of the concept of progress, which, far from calling for total abandonment, aims to access and unearth its truth-content. Last but not least, I visit Adorno’s suggestion regarding the consonance of utopia with genuine progress, assessing its implications vis-à-vis a characteristic feature of mythological life, the ratio of self-preservation. (shrink)

South Korea created miracles out of a mess in the second half of the twentieth century. They have built an industrial production and export giant called Han Miracle and a democratic culture. They also began to create a cultural fever worldwide called the Korean Wave. However, what makes the Korean modernisation story unique compared to other development experiences in Asia is neither its industrial development nor its democratisation. The rapid Christianisation, especially the Protestantisation of Korea, which walks alongside modernisation, is (...) what makes this story special. Catholics entered Korea first, but they failed due to various reasons. Then, a peasant movement called Tonghak, which is organised around a syncretic religion named Cheondogyo, began to rise. They even started a nationwide uprising and gained massive supporters, but they could not succeed in expanding aggressively after the Japanese occupation. The latest comers, the Protestants, eventually became the largest religious group in South Korea. The Protestants studied the Catholics’ failure and the Tonghak movement’s success well and created a syncretic folk religion that did not exclude local religious elements. This syncretism was the key to their mind-blowing success in South Korea. (shrink)

İbn Arabî’nin Fusûsü’l-hikem’in Âdem Fassı’nda yer verdiği umûr-ı külliye kavramı, Fusûs şârihleri tarafından muhtelif şekillerde alımlanmıştır. Kimi sufîler bu kavramı küllilere kimisi de zihnî varlık tartışmalarına hasretmek suretiyle ele alma taraftarı olmuştur. Yakın dönemde yapılan araştırmalar bunun izinden giderek söz konusu kavramla külliler tartışması arasında irtibat kurmaya çalışmaktadır. Biz bu çalışmamızda, Meşşâî felsefe geleneğinde metafiziğin ilm-i küllî kısmının temel meselelerine karşılık gelen umûr-ı âmme kavramı ile Fusûs’da yer alan umûr-ı külliye arasında bir irtibatın imkânını sorgulayacağız. Bunu yaparken özellikle ilk şârih (...) Cendî’nin umûr-ı külliyeyi umûr-ı âmme kavramı ile karşılamasından hareket ederek bu bakış açısının sonraki dönem şârihleri arasında nasıl yankı bulduğunu Afîfüddin Tilimsânî, Abdürrezzâk el-Kâşânî, Davud el-Kayserî, Sâinüddin İbn Türke, Yazıcıoğlu Mehmed Efendi, Molla Câmî gibi düşünürlerin yorumları eşliğinde ele alacağız. Bu bağlamda umûr-ı külliyenin Tanrı ile âlem arasındaki irtibatı kurma-daki metafiziksel yönü ve ikinci akledilirler olarak değerlendirilmesi gibi on-tolojik ve epistemolojik cihetleri dikkate alınarak, umûr-ı âmme kavramı etrafında yapılan tartışmalarla benzer yönleri ortaya konulmaya çalışılacaktır. Bu sayede söz konusu yorum ve benzerliklerden yola çıkarak, bu kavram çiftinin, dile getirildikleri düşünce geleneklerinin yakınlaşmasına bir zemin teşkil edip etmeyeceği tartışılacaktır. (shrink)

In the polemical literature against Judaism, it is stated that Islam is the last religion, Prophet Muhammad was foretold in the Bible, and the Bible is distorted. Among the authors of such works, there are many who embraced Islam from Jews and Christians. Through their works, these converts show Muslims how serious they are in embracing Islam. In this article, the treatise under the evaluation was first brought to the agenda in 1867 by Gustav Flügel (d. 1870). Flügel claimed that (...) the author of the treatise was a Spanish or Moroccan convert Jew named Rakili. However, recent researches have revealed that Rakili is the name of the copyist and the author is an unknown Jew. Due to the Hebrew words in the text of the treatise, the author is thought to be a Jewish convert. The author of the treatise makes use of intensive quotations from Tanakh. However, it seems that the criticism of the treatise is not as strong as Ibn Hazm. The author also quotes from the Jewish oral tradition. Although the author is thought to be a Jewish convert, it is difficult to say that there is a very strong polemic of Judaism. Rather than showing that the Torah has been tampered with, using the passages of Tanakh, he wants to demonstrate that the Israelites went astray. In doing so, he tries to refute the Jewish claim of chosenness. Instead of stating that the Jews were not at the point of religious representation of God’s message, the author claims that Muhammad's followers were the addressees of this election. This method, which we occasionally encounter in other polemical treatises, appears as a much more intense and central agenda in this treatise. The most original aspect of this treatise at issue is the Ishmael-Isaac, Hagar-Sarah and Moses- Muhammad comparisons. The author insistently emphasizes that the chosen line is not the lineage of Isaac, but the lineage of Ishmael. As a natural consequence of this, he tries to prove that Muhammad is the greatest prophet to be obeyed and followed. What is interesting here is that the author, as a Jewish convert, tried to refute the idea of the chosennes of Jewish nation. According to him, there is an election not through Sarah and Isaac, but through Hagar and Ishmael. It is seen that those who have converted do such things both to prove their sincerity and to be accepted by Muslim administrators. The author’s glorifications of the Prophet Muhammad and his miracles by scorning Moses' miracles and Jewish ancestors can be described as an extreme attitude in this sense. The author also devotes a place to the subject of Biblical prophecies about the Prophet Muhammad. In this part, the author of the treatise stated that the gematria (abjad) value of some words in the Torah and the word Muhammad are equal. He claims that there are passages pointing to Muhammad. However, these passages are known in the polemical literature and are issues that were mentioned before the author. Apart from these widely known passages, there are some other passages he quoted. But these passages are also based on strained interpretations. Again, in some passages he quoted from Tanakh, it is seen that he was flexible and not loyal to the text. One of the points that the author dwells upon is the sins committed by the Israelites and the curses that were inflicted on them. The author of treatise supports this with passages different from Tanakh. Drawing attention to the fact that the Jews were cursed in their own books, which they consider sacred, the author tries to show that a nation so cursed cannot be a chosen people. The author, contrary to the Jews' expectation of the Messiah, points out that Jesus will come back, break the cross, kill the pig, and rule the earth. The writer, who reported the hadith that the Jews would be killed in the End Times, even reports that when the Jews hid behind the stones, the stones would say "There is a Jew behind me, come and kill". According to him, the time for Jews to repent has passed, because they could not take this opportunity by denying Muhammad either. The author has an interesting explanation as to why the hereafter and resurrection are not mentioned in the Torah. According to this claim, when God sent down the Torah to Moses, he ordered the Israelites to keep their orders and refrain from their prohibitions. Since God knows the hardness and stubbornness of the hearts of the Israelites, that most of them are devilish, engaged in magic and pagan cults, and prefer the world to the hereafter, he did not mention the issues such as heaven, hell, reward and punishment in the Torah. On the contrary, in many parts of the Torah, God said to them if you keep my orders, your sustenance will increase, your generation will increase, fertility will increase, and you will win victories over your enemies. (shrink)

This paper attempts to examine the paradigm shift in ASEAN from a state-based to a people-based organization. We argue that by adopting a people-based organization, ASEAN now enters an era of Neo-Communitarianism replacing the Old Communitarianism of the old generation of ASEAN. By using communitarian perspectives, we look at the continuities and changes in ASEAN with regard to how it deals with issues involving their members. Three important issues namely the debates on intervention principle; the adoption of the three pillars (...) of the ASEAN Community; and the inclusion of human rights are seen as the signposts where ASEAN departs from their Old to a Neo-Communitarianism. Although there have been a lot of challenges to the realization of the people-based organization, we see that the dynamics of debates and the active participation of the community in the debates show good prospects for the new paradigm to realize. In this paper, we use debate on the formation of ASEAN Intergovernmental Commission on Human Rights (ICHR), to show the involvements of people in setting the agendas for the future ASEAN. (shrink)

Malaysia has developed its own distinct value system that is accommodative to the country’s rich tapestry of different ethnicities and religions. It is no coincidence that previous Malaysian premiers have actively promoted such system. Leading the way is Mahathir Mohamad, the country’s fourth Prime Minister, who was a vocal advocate of “Asian values,” followed by his successor, Abdullah Ahmad Badawi, who championed the idea of Islam Hadhari. These two sets of values are not entirely incompatible to each other but rather (...) share some similarities. The concepts of “Asian values” and Islam Hadhari are premised on several fundamental tenets, which include: promoting Islamic values, championing the Malay agenda, protecting cultural values, and challenging Western cultural imperialism. Their origin can be traced from the aggressive attempt by the ruling power – the United Malays National Organisation (UMNO) – Barisan Nasional (BN) to strengthen and consolidate the political supremacy of the alliance. Inevitably, both of these value systems have been subjected to many criticisms, predominantly under the pretext of misguided and ill-properly constructed values by the ruling regime to justify its autocratic rule. The very nature of such value systems has often triggered political debates in terms of defining Malaysia as a nation. The espoused agenda of Islamisation and possibly assimilation have stirred profound uneasiness among the country’s significantly large population of non-Muslims. The value system brought by “Asian values” and IslamHadhari can lead to one understanding of Mahathir’s and Abdullah’s leadership and administration in governing Islam and politics in Malaysia. (shrink)

The machines exhibit an intelligence which is artificial intelligence, and it is the design of intelligent agents. A system is represented by an intelligent agent who perceives its environment and the success rate is maximized by taking the action. The AI research is highly specialized and there are two subfields and each communication fails often. The popular AI approaches include the traditional symbolic AI and computational intelligence. In order to optimize the seismic design of the reinforced concrete pier structure, the (...) particle swarm optimization algorithm and the reaction spectrum analysis method are combined; they establish a regular bridge of the design variable with cross-sectional characteristics and reinforcement ratios, with the target function. The seismic optimization design framework of the pier is transformed into a multi-objective optimization problem. Calculations show that the method can quickly obtain the optimal design parameters that meet multi-objective requirements. The improved PSO main program and the calling push-over program run time are 4.32 and 1347.56 s, respectively; the push-over program running time is 99.68% of the run time of the total program. Optimization of the seismic performance of the rear bridge pier is significantly improved and is more in line with the design method; the design method proposed in this article is more practical. (shrink)

In this paper I shall be looking at the state of science before and after the 17th century especially with regard to the question of the nature of scientific knowledge, specifically scientific paradigms. I will argue that some of the major differences between modern science and pre-modern science are due to (i) methodological changes, (ii) the rise of paradigmatic monism in modern science as opposed to paradigmatic pluralism in pre-modern science, (iii) the integration of science with technology after the 17th (...) century. These changes, I maintain, also redefine the role of scientific knowledge in society and culture, and bring in its wake certain problems and challenges, which in turn elicit different types of responses. Pre-modern science, I argue, are admirably suited to play a cultural and religious role, partly because of a lack of a pragmatic criterion of knowledge, and the emphasis on rational coherence. This makes enchantment of nature through science, possible. However, with the further evolution of science, especially the introduction of the experimental method and the emphasis on empiricism in the 17th century, scientific knowledge now has to conform to different criteria of knowledge -pragmatic in partleading to 'paradigmatic monism' and the consequent loss of enchantment in our conception of nature. The rise of the new science beginning in the 17th century thus brings in its wake a new set of epistemological and cultural challenges which were met with in different ways. I will then comment on the different types of responses made against the rise of the new science. (shrink)

In this paper I shall be looking at the state of science before and after the 17th century especially with regard to the question of the nature of scientific knowledge, specifically scientific paradigms. I will argue that some of the major differences between modern science and pre-modern science are due to (i) methodological changes, (ii) the rise of paradigmatic monism in modern science as opposed to paradigmatic pluralism in pre-modern science, (iii) the integration of science with technology after the 17th (...) century. These changes, I maintain, also redefine the role of scientific knowledge in society and culture, and bring in its wake certain problems and challenges, which in turn elicit different types of responses. Pre-modern science, I argue, are admirably suited to play a cultural and religious role, partly because of a lack of a pragmatic criterion of knowledge, and the emphasis on rational coherence. This makes enchantment of nature through science, possible. However, with the further evolution of science, especially the introduction of the experimental method and the emphasis on empiricism in the 17th century, scientific knowledge now has to conform to different criteria of knowledge -pragmatic in partleading to 'paradigmatic monism' and the consequent loss of enchantment in our conception of nature. The rise of the new science beginning in the 17th century thus brings in its wake a new set of epistemological and cultural challenges which were met with in different ways. I will then comment on the different types of responses made against the rise of the new science. (shrink)

Erken dönem Mu’tezile kelâmcılarından biri olan Ebû Ca’fer Muhammed b. Abdullah el-İskâfî, kelâm ilmi ile ilgili sahip olduğu bilgi birikimini kullanarak İslam inanç ilkelerini daha çok akli ilkelerle savunmuştur. Mu’tezilenin genel metoduna uygun olarak tevhid, zat sıfat ilişkisi, halku’l-Kur’an, adalet, hüsün ve kubuh gibi konuları teşbihten uzak tenzihi önceleyen bir bakış açısıyla açıklamaya çalışmıştır. Allah’ın varlığını akli olarak ispat etmek amacıyla âlemin bütün unsurlarıyla hâdis olduğunu savunmuştur. Ayrıca yaşadığı dönemde sosyal bir problem olan imâmet konusu ile ilgili daha faziletli imâm (...) varken faziletli olanın imâm olmasını meşru görerek Şia ile diğer Müslümanlar arasındaki bu sorunu çözmeye çalışmıştır. Makalede müellifin ilahiyat ve âlem ile ilgili görüşleri daha çok klasik kelâm kaynaklarından, imâmet ile ilgili düşünceleri ise müellifin eserlerinden faydalanılarak tespit edilmeye çalışılmıştır. Çalışmamız, İslam düşüncesinin teşekkül döneminde İslam inancını savunan kelâmcıların görüşlerini dönemin şartları gözetilerek tarafsız bir şekilde ortaya koymayı hedeflemektedir. Bilindiği gibi İslam kelâmının oluşumuna katkı sunan ilk dönem kelâmcılarının yazdığı eserlerin büyük bir kısmı günümüze ulaşmamıştır. İslam kelâmının hangi şartlarda oluştuğu ve şekillendiğinin doğru bir şekilde öğrenilmesi açısından erken dönem kelâmcılarının görüşlerinin bilinmesi önem arz etmektedir. (shrink)

ABSTRACTAs efforts towards reconciling the thought of Hannah Arendt and Theodor Adorno gained momentum in the last decade, it seems an array of essential discrepancies have been failing to receive due attention. This article aims to foreground and explore one particular philosophical difference which stands in the way of such endeavours, focussing on Adorno’s and Arendt’s conceptualization of nature. It is argued that while Adorno’s philosophy is poised to redeem nature from the pangs of false enlightenment, Arendt’s redefinition of political (...) existence upholds not only the careful separation of politics from nature but also emphasizes the former’s superiority. Revisiting a set of arguments raised by Adorno against fundamental ontology such as the questions of hypostasis and tautology, it is explored in what ways Arendt’s conceptualization of nature as eternal recurrence markedly and perhaps irreconcilably differs from the normative import of Adorno’s understanding, which emphasizes the concrete unity of nature with history. (shrink)

On the surface, the world of fashion may seem like a utopia: the glamour, the ability to purchase confidence and performance, giving people the freedom of self-expression. However, many of us are masked from the dystopia that drives this industry. The business models of fast fashion often thrive on exploiting land and people, through supply chains that are as opaque as offshore banking scandals, with many middlemen and much finger- pointing. The way clothing is consumed is much like a subscription (...) model, with consumers paying low costs more frequently, rather than investing a large amount into a long-lasting garment. This all results in poor-quality and -performance clothing, excessive waste of... (shrink)