Objective: This main aim of the study is to explore COVID-19 pandemic problems from the perspective of public health-clinical care ethics through online mediareports in Turkey. Method: This research was designed as a descriptive and qualitative study that assesses COVID-19 through online media reports on critics between the periods of March 11, 2020 and April 2 2020 as a quantitative as number of reports and qualitative study, across Turkey. Reports were from Turkish Medical Association websites which included newspaper reports. Study (...) data were presented as statistically and qualitative data case and headlines. No ethical or ofTicial permission was sought as the study was conducted through open access internet news sites. Results: This online reports analysis retrieved about 6723 articles about the COVID-19. According to study data, information about COVID-19 were themed as follows: general deTiciencies in taking action and isolation, lack of isolation, passengers and transport vehicles not quarantined ; insufTicient diagnostic tests, decision to test after healthcare professionals become infected, lack of equipment, lack of evaluation outbreak countries [Table 2]. Conclusion and Suggestions: COVID-19 is a pandemic and is a global public health problem that concerns every individual and needs to be handled carefully. This requires a multi-faceted preparation and education. In this context, healthcare professionals should be well trained in this aspect and have all the necessary equipment throughout the process. Additionally, it should work systematically with the cooperation of all health organizations, the Ministry of Health, local governments and of course the media, in order to inform society, fairly distribute the resources and to implement the safety measures effectively. BrieTly, lack of transparency, insufTicient information, limited resources, lack of public health protection measures such as partial quarantine decision, partial implementation of the scientiTic board's re c ommenda ti on s fo r e c on omi c rea s on s, and contradiction of the explanations are revealed as serious ethical problems. (shrink)

Can we argue that pressures generated from grassroots politics are responsible for the rapid expansion and ethnically/racially uneven distribution of social assistance programs in emerging economies? This article analyzes the Turkish case and shows that social assistance programs in Turkey are directed disproportionately to the Kurdish minority and to the Kurdish region of Turkey, especially to the internally displaced Kurds in urban and metropolitan areas. The article analyzes a cross-sectional dataset generated by a 10,386-informant stratified random sampling survey and controls (...) for possibly intervening socioeconomic factors and neighborhood-level fixed-effects. The results show that high ethnic disparity in social assistance is not due to higher poverty among Kurds. Rather, Kurdish ethnic identity is the main determinant of the access to social assistance. This result yields substantive support to argue that the Turkish government uses social assistance to contain the Kurdish unrest in Turkey. The Turkish government seems to give social assistance not simply where the people become poor, but where the poor become politicized. This provides support for Fox Piven and Cloward’s thesis that relief for the poor is driven by social unrest, rather than social need. The article concludes that similar hypotheses may hold true for other emerging economies, where similar types of social assistance programs have recently expanded significantly and have been directed to ethnic/racial groups. (shrink)

The purpose of this study was to investigate the impact of euthanasia education on the opinions of health sciences students. It was performed among 111 final year students at the College of Health Sciences, Dokuz Eylül University, IRzmir, Turkey. These students train to become paramedical professionals and health technicians. Fifteen hours of educational training concerning ethical values and euthanasia was planned and the students’ opinions about euthanasia were sought before and after the course. Statistical analyses of the data were performed (...) with the related samples t -test by means of the Epi-Info program. Significant changes were shown in the students’ opinions on people’s right to decide about their own life, euthanasia in unconscious patients, and reasons for their objection to euthanasia after completing the course. The results of this study suggest that education can significantly change a person’s approach to euthanasia. (shrink)

Hypochondrisch Kranke fühlen sich fremd im eigenen Körper und entwickeln mitunter ein gegnerisch anmutendes Verhältnis zu ihm. Diese intrapsychische Dynamik kann sich auf interpersoneller Ebene in Form von Zweifeln und Misstrauen gegenüber dem therapeutischen Prozess und dem Therapeuten abbilden: Die unkorrigierbar wirkenden hypochondrischen Körperklagen können schwer erträgliche Gegenübertragungsreaktionen auslösen und so die therapeutische Beziehung gefährden. Psychodynamische Überlegungen verweisen im Kern auf das ambivalent besetzte Bedürfnis, Bindung und Zuwendung zugleich sowohl einfordern als auch verweigern zu müssen. Fallbeispiele illustrieren die wesentlichen Merkmale (...) der hypochondrischen Übertragungs-Gegenübertragungs-Dynamik; aus der Untersuchung werden behandlungstechnische Folgerungen abgeleitet. (shrink)

The aim of this study is to explore the influence of religious beliefs on social or work-related ties of managers who are member of organizational networks representing two different ideologies in Turkey. In this research, the emergence of secular and devout entrepreneurs is considered as a phenomenon, and special attention is paid to religious transformation and secularism in Turkey. Social network analysis method is used to define the nature of communication links among 80 chairmen who are the members of two (...) conflicting and dominant groups in Turkish business system. The findings show that Protestant work ethic suggested by Weber with regard to Christianity have attained a similar place over the past decade in Islamic organizational networks. The concern of political power in religion leads to organizational networks being nourished by religious norms and creeds in many developing countries. Especially in societies like Turkey where the state is dominant in the business life, organizations and managers prefer to be included in religious networks to make close contacts with the state. Another significant finding is that efforts of the members of religious networks—in spite of their relatively closed characteristics—in terms of being at the center of a network and taking the brokerage role, are highly developed on the contrary to the literature. (shrink)

One of the proofs expressing certain knowledge in fiqh method is ijma. There are hardly any scholars who do not accept that ijma is evidence. It is reported that the first person who objected to this was Mu'tazilî İbrahim en-Nazam. The group that does not accept it as a sect are the scholars who belong to the Imamiyya. It is possible to say that mujtahid scholars have been unanimous since the first period mujtahids on the fact that ijmā is evidence, (...) with a few exceptions. Although there is no significant disagreement about the fact that ijma is evidence, the scholars differed on the details of ijma's types, conditions, proofs, and the number of people who would agree on ijma. One of the issues discussed by the scholars of the methodology is the effect of ijmaa when one or more people oppose the majority of the mujtahids. While some of the methodists think that the opposition of the minority against the alliance of the majority will not harm the ijma, the majority of them argue that all mujtahids must be of the same opinion in order for the ijma to be formed. Basically, it can be said that these two approaches argue with each other, but there are also proceduralists who deal with the issue differently. Some scholars take into account the attitude of the majority towards them in an issue opposed by one or a few people. According to these scholars, if the majority does not oppose the opinion of the minority, then ijma cannot be mentioned. Because this shows that the majority also respect the opposing view. If the majority does not respect or even oppose the opinion of the minority, then the consensus of the majority becomes ijma.The arguments generally used in these discussions are the same. Usulists defend their theses based on the opposing views of some of the Companions, especially Ibn Abbas. Those who do not see the opposition of the minority as an obstacle to ijma, argue that although one or more of the Companions had dissenting views, as in the example of Ibn Abbas on riba and mut'a, the consensus of the other Companions is the ijma of the scholars. Likewise, those who argue that this is an obstacle to ijma, as well as Ibn 'Abbas's opposition to the opinion of the populace on awl, was an obstacle to the formation of ijma on an issue agreed by the other Companions.This study deals with the discussions and the arguments used by the parties. However, firstly, the information value and conditions of ijma, which is thought to be closely related to these discussions, are briefly presented. In the study, the explanations of the scholars of different sects, who were not content with the works of a certain school, were examined and tried to be evaluated. As a result, it should be noted that it is the prevailing view that the opposition of the minority against the majority will prevent the formation of ijma, based on the conditions put forward in order for ijma to be conclusive evidence. However, it has come to the conclusion that whether the opposing view of the minority is taken into account by other scholars is effective in the formation of ijma. (shrink)

Upshot: In this response to the open peer commentaries on our target article, we address two emerging themes: the need to explicate further the nature of learning processes from a radical constructivist perspective, and the need to investigate further the implications of our research for classroom teaching.

Open peer commentary on the article “Radical Constructivist Structural Design Education for Large Cohorts of Chinese Learners” by Christiane M. Herr. Upshot: In the target article, Christiane Herr offers an insightful characterization of how von Glasersfeld’s radical constructivism can be implemented in structural design education in architecture. In this commentary, I articulate possible connections between research on problem solving and problem posing in mathematics education and design processes in structural design education as described in the target article.

Abstract Aim: The COVID-19 infection is transmitted either by human-to-human contact, social-physical contact, and respiratory droplets or by touching items touched by the infected. This has triggered some conflicted behaviors such as stigma, violence, and opposite behavior applause. The aim of this study is to explore several newspaper articles about stigma, violence, or insensitive behavior against healthcare professionals and to analyze the reason for these behaviors during these COVID-19 pandemics. Method: The website of the Turkish Medical Association "Press Releases News" (...) and online newspaper articles have been scanned using keywords and have been classified and analyzed according to the content of articles between the periods of March 11 to April 28, 2020. This is a qualitative study with content analysis. No official ethical permission was obtained as the study was conducted through open access internet news sites. Result: 16 reports were selected from online reports that matched the keywords of the study. 13 of these reports included desensitization, violence, lack of precaution, stigmatization, and applause, and 3 reports included doctors’ statements. After being categorized, content analyses were conducted. Conclusion: This study revealed the necessity of a multi-faceted evaluation of the problems faced by healthcare professionals who are at the forefront of the COVID-19 outbreak. This study has a primary role in the detection, diagnosis, and treatment of the pandemic and reveals that doctors are trying to fulfill their duties in an ethical framework despite stigmatized behavior. Authorities should provide various supports to protect healthcare professionals before, during, and after the epidemic for the success of the COVID-19 outbreak struggle. (shrink)

Context: The paper utilizes a conceptual analysis to examine the development of abstract conceptual structures in mathematical problem solving. In so doing, we address two questions: 1. How have the ideas of RC influenced our own educational theory? and 2. How has our application of the ideas of RC helped to improve our understanding of the connection between teaching practice and students’ learning processes? Problem: The paper documents how Ernst von Glasersfeld’s view of mental representation can be illustrated in the (...) context of mathematical problem solving and used to explain the development of conceptual structure in mathematical problem solving. We focus on how acts of mental re‑presentation play a vital role in the gradual internalization and interiorization of solution activity. Method: A conceptual analysis of the actions of a college student solving a set of algebra problems was conducted. We focus on the student’s problem solving actions, particularly her emerging and developing reflections about her solution activity. The interview was videotaped and written transcripts of the solver’s verbal responses were prepared. Results: The analysis of the solver’s solution activity focused on identifying and describing her cognitive actions in resolving genuinely problematic situations that she faced while solving the tasks. The results of the analysis included a description of the increasingly abstract levels of conceptual knowledge demonstrated by the solver. Implications: The results suggest a framework for an explanation of problem solving that is activity-based, and consistent with von Glasersfeld’s radical constructivist view of knowledge. The impact of von Glasersfeld’s ideas in mathematics education is discussed. (shrink)

Fitzpatrick’s writing on international law did not constitute the main focus of his oeuvre. However, the determinate-responsive nature of law that characterised so much of his work did extend to an analysis of the generative force of international law. This article picks up on commentary from Modernism and the Grounds of Law (2001) and ‘Latin Roots’ (2010), among other contributions, to test this generative force of international law, which Fitzpatrick identifies as a necessary affirmation of the movement between the ‘determinate (...) but not ultimately determinate’ sovereignty of a singular nation state and the ‘illimitably responsive but not ultimately responsive’ force of the community (Fitzpatrick 2010, p. 46). We test Fitzpatrick’s view of international law through two examples of un-recognised states and the mechanism of non/recognition utilised by the international legal community to determine what constitutes a singular nation-state for participation in the community of international law. Our two case studies, North Cyprus and Crimea, illuminate the continuing relevance of Fitzpatrick’s schema. Through non/recognition, ‘states’ that are included-as-excluded participate in the ongoing affirmation of an international legal ‘community’, a community that continues to be constituted through the affirmation of imperial power. (shrink)

Aim: The purpose of this study is to evaluate the Ottoman Empire's first experienced quarantine and the Turkey Republic's used compartmental models within quarantine. Method: This study was conducted as a review to explore quarantine procedures applied from Ottoman Empire to the present time in the Turkey Republic. For this purpose, we collected pieces of evidence from historical texts, articles, online reports, and books to websites. The reviews findings were assessed chronologically. Results: There were findings about the Ottoman Empire and (...) Turkish Republic. The first data was included in the quarantine directives of the Sultan II. Mahmud (1808-1839) for cholera. Moreover, the Ottoman Empire continued to fight epidemics such as the plague, cholera, smallpox, malaria, and Spanish flu. After founded, the Turkish Republic state (1923) has also encountered some infectious diseases (cholera, COVID-19) and used compartmental models within quarantine with medical measures. However, while quarantine applications were made more effective with technology, COVID-19 was held back with the old quarantine application principles at short intervals. On the other hand "compartmental models within quarantine" concepts and practices were carried out in many countries instead of only quarantine and after a while implicitly followed by many countries for economic reasons; this system was introduced, which caused controversy for economic reasons, including Turkey. Conclusion: Infectious diseases not only threaten the health of people but also threatens socio-economic life and even cultural and religious practices. For this reason, its area of influence covers a wider area, the world in all other disasters. In spite of all scientific and technological developments, infectious diseases can still not be brought under control in a short time and measures have started to evolve from quarantine, social distance practice, and herd immunity system. This study offers the opportunity to reconsider and think of quarantine practices from past to present. (shrink)

I offer some connections between Díaz-Rojas, Soto-Andrade and Videla-Reyes’s work on the role of students’ enactive conceptual metaphorizing experiences in mathematics, and existing research ….

Phillips et al. discuss whether knowledge or beliefs are more basic representations of others' minds, focusing on the primary function of knowledge representation: learning from others. We discuss links between emotion and “knowledge versus belief,” and particularly the role of emotions in learning from others in mechanisms such as “social epistemic emotions” and “affective social learning.”.

This article deals with Ibn Sīnā’s criticisms of Aristotle regarding what the place of God should be in the science of metaphysics. From Aristotle’s point of view, the existence of God is proved by the proof of motion in physics and is held as a subject matter in a science that comes after physics, which is metaphysics. According to him, metaphysics is the most sublime science because God is its subject matter. The most striking criticism against Aristotle’s conception of metaphysics (...) was put forward by Ibn Sīnā. From Ibn Sīnā’s point of view, the most important problem encountered in Aristotle’s understanding of metaphysics is that ontology and theology are intertwined. According to him, God cannot be a subject matter in metaphysics, rather, proving the existence of God is the aim of metaphysics. The subject matter of metaphysics is being qua being, and its aim is to prove the Necessary Existent that is the principle of existence. Accordingly, for Ibn Sīnā, metaphysics is an ontological science in terms of its subject and a theological science in terms of its aim. This new conception of metaphysics, developed by Ibn Sīnā, had a profound effect not only on Islamic thought but also on Western philosophy. In a way, the ontotheological notes of Islamic and Western thought from the Middle Ages to the present have progressed through the metaphysical symphony composed by Ibn Sīnā. (shrink)

The aim of this study was to reveal doctors' and nurses' attitudes to euthanasia in intensive care units and surgical, internal medicine and paediatric units in Turkey. A total of 205 doctors and 206 nurses working in several hospitals in Istanbul participated. Data were collected by questionnaire and analysed using SPSS v. 12.0. Significantly higher percentages of doctors (35.3%) and nurses (26.6%) working in intensive care units encountered euthanasia requests than those working in other units. Doctors and nurses caring for (...) terminally ill patients in intensive care units differed considerably in their attitudes to euthanasia and patient rights from other health care staff. Euthanasia should be investigated and put on the agenda for discussion in Turkey. (shrink)

This article aims to analyze the views of two pioneering Ḥanafī scholars, Abū Manṣūr al- Māturīdī and Abū Zayd al-Dabūsī, on the meaning of death and life in terms of their general doctrine of religion. In the first part, the general framework of Māturīdī and Dabūsī’s evidentialist conception of religion are drawn. In the second part, Māturīdī's views on the meaning of death and life and are explored. In the third part, the views of Abū Zayd al-Dabūsī on the meaning (...) of death and life, who establishes a striking connection between the divine order and existence, divine prohibition and non-existence, are examined, and a general evaluation is offered in the last section. Al-Māturīdī proposed a very original and systematic example of doing philosophy of religion, which still promising for the modern problems of the field, by opening the phenomenon of religion itself to discussion, and analyzing the nature and elements of religion. Māturīdī aims to place the problems on a universal and theoretical basis and to present a holistic, metaphysical understanding while discussing specific and particular issues in religion. Just as there are main notes in classical Western music that repeat throughout the symphony in baroque style, there are universal principles in al-Māturīdī’s metaphysics that cut all particular debates vertically. The basic principle of the al-Māturīdī’s metaphysics is based on this idea: God is a wise being, he does not do anything wise. Accordingly, it is absurd to create something to destroy; God did not create man to perish. The love of life and the fear of death are the deepest existential problems facing man as a finite being that goes towards death. Religion can be regarded as a powerful alternative to other worldviews to the extent that it provides a reasonable explanation for man’s deep concern about finitude. For al-Māturīdī, neither pessimistic understandings that emphasize only the fear of death nor hedonistic understandings that ignore death offer a reasonable solution. God created death as something that people fear the most and avoid, and life as something they love and desire. The testing of man is about being between the fear of death and the desire to live in the world. According to al-Māturīdī, this dilemma that man is facing also shows him the way out. If people do good and useful deeds because of their love for life, and avoid nonsense and ugly deeds because of their afraid of death, they can make their life eternal with their own efforts and escape from eternal/permanent death. The other Hanafī thinker, a philosopher of law Abū Zayd al-Dabūsī’s views on the meaning of death and life are parallel to Māturīdī's. According to al-Dabūsī, to test man, what God has placed in human nature is not only the soul and reason but also the spirit (al-nafs) and whim (al-hawa). While the spirit and whim invites man to the temporary by ignorance, it calls the soul and reason to the permanent by knowledge. The test for human beings is to choose between the temporary and the eternal life. For al-Dabūsī, man’s saving himself from falling into nothingness and gaining the eternal life depends on his use of reason. In other words, the reason binds human beings to life, and the whim leads them to nothingness. Drawing a parallel between reasoning and existence, ignorance and absence, Dabūsī defines the terms divine command and divine prohibition in a very original way. For him, the divine command is the things that must exist, and the divine prohibition is the things that must not exist. If the man helps exist the things that God wills to exist, he can make his own existence eternal. If the man helps exist the things that God does not will to exist, he puts himself into nothingness. Lastly, both for al-Māturīdī and al-Dabūsī, life is a divine grace bestowed on human being to gain eternal life through the good deeds he does at any moment. In short, reason is necessary in religion because its use is a preference of existence to non-existence. This metaphysical system, which sees goodness as a bridge from this finite world to heaven and eternity and makes a connection between faith and deeds on the ontological and ethical level is the essence of the worldview of the Hanafī-Māturīdī tradition. (shrink)

In this article, the idea that the accidents (a’rād) do not have continuity for two consecutive periods of time and that they are recreated in the second moment of their existence is analyzed within the framework of al-Juwayn¬ī's approaches. For this purpose, first of all, the place of the theory of continuous creation in the thought system of mutakallimūn, and then the consequences of al-Juwaynī's acceptance of continuous creation in terms of the effectiveness of divine intervention and the understanding of (...) the universe (al-‘ālam) are touched upon. Continuous re-creation (Tajaddud al-amthal) is an understanding that is considered as the disappearance of accidents moment by moment and their re-creation with similar ones. In this way, mutakallimūn tried to explain the continuity and change in the universe, as well as the constants that do not change in things. This understanding, which is associated with the renewal of accidents at every moment, is handled by al-Juwayn¬ī within the framework of the principles that the accidents are finite and that they cannot subsist by themselves (qāim bi-nafs). Accordingly, the accident cannot carry another accident because it does not occupy space (mātahayyaza); nor does it have continuity because it cannot be self-subsisting (al-qāim) with invariability (baqā) which is an accident like itself. As a matter of fact, if the existence of the accident had continued for the second time, it would not have been possible for its like to exist in the same place. Likewise, if the accident had the characteristic of continuity, its nonexistence would be impossible. Because what is continuous at two consecutive moments would not be able to perish in the third and subsequent moments. However, senses reveal that the accidents have disappeared. Thus, the accident, which has a discontinuous and impermanent structure, becomes the subject of creation at the same time whenever it loses its existence. The understanding of continuous creation, accepted by most of the mutakallimūn, is systematized over accidents and does not include the renewal of substances. It is striking that al-Juwayn¬ī also made a distinction with regard to the renewal of the accidents and the continuity of the substances. However, by associating the persistence of the substance with the continuous creation of accidents, al-Juwayn¬ī explains this issue in a way that does not contradict the absolute power of Allah. According to him, the condition of continuity of the substance depends on the existence of the accident which subsists with it. As long as Allah wishes for the continuity of the existence of the substance, he creates the accident of baqā in it one after the other. If the accident disappears, the substance also loses its existence. Thus, God's intervention by continuous re-creation has a direct effect on the accident; the substance, depending on the accident, which is the condition of its continuity, is in need of God's intervention. Therefore, the universe as a whole is not independent of the Creator even for a moment. This understanding of creation of al-Juwayn¬ī, on the one hand, hinders the idea of necessary causality, on the other hand, it draws a model of God-world (al-‘ālam) relationship that foresees the constant intervention of the Creator, who is the Free Agent (Fā‘il Mukhtār). The idea that everything that exists before and after is dependent on Allah's creation also invalidates the idea that the objects in the world stem from the qualities they have in their own nature. (shrink)

The subject of this study is a philosophical question and an analysis of knowledge. Philosophical questions are questions that almost everyone deals with in daily life. Philosophy-making activity is a fundamental field of study that belongs to man and his essence. Those who are familiar with these questions have become philosophers. Philosophers are concept friends and have built knowledge by adhering to the use of language. Philosophical knowledge, above all, has a systematic, consistent and logical aspect. This discipline, in which (...) questions are more important than answers, formed the basis of other fields. Philosophical thought laid the basic discipline's groundwork, such as science, religion, politics, and art. In this context, the study will include essential views on the philosophical question and the value of knowledge. (shrink)

Öz: Semantik çalışmalarının tarihi çok öncelere dayandırılmasına rağmen esas IXX. Yüzyılda gündeme alınmaya başlanmıştır. Semantiğin öncüsü olarak da Ferdinand de Saussure’ü göstermemiz mümkündür. Onun özellikle gösterge kuramı bağlamında anlamın oluşmasını anlattığı çalışması bizim makalemizin de bel kemiğini oluşturmaktadır. Bu çalışmada Saussure’ün gösterge kuramından hareketle Allah’ın Hâlik isminin semantik anlamının verilmesi amaçlanmaktadır. Bunun için öncelikle klasik kelamda kelimeye verilen anlamları ortaya koyulup daha sonra da ayetler üzerinden Hâlik ismine semantik anlam verilmeye çalışılmıştır. Böylece kelimeye tarihsel olarak yüklenen anlam ile semantik analizle (...) ortaya çıkarılan orijinal anlam farkı gösterilecektir. Bilindiği gibi bu tartışma art süremli ve eş süremli anlam teorileri üzerinden analiz edilmektedir. Biz de bu yöntemi takip ettik. (shrink)

In the post-Single European Act period, debates around European identity have intensified, particularly in the context of EU enlargement. The EU’s move to being a supranational political entity in the past two decades has caused serious concerns in some sections of the elite and people across the EU member states. While French and Dutch rejections of the constitutional treaty set an important milestone, Turkey’s quest for the EU membership has complicated to a great extent controversies on European identity. The reviewed (...) books here contribute to efforts to understand the extent to which European identity and Turkey’s bid for the EU membership has entangled. It is more likely to witness debates around both European identity and Turkey’s candidacy for the Union for many years to come; therefore, these books will more likely remain relevant for the academic and policy circles. (shrink)