Stoacılığın “doğaya uygun yaşamak” ifadesinde dile gelen meşhur düsturu, doğanın, uygunluğun ve yaşamın anlamıyla yakından ilgilidir. Bu kavramların mahiyeti ereğin “doğaya, akla ve erdeme uygun yaşamak” şeklinde genişletilmesini sağlar ve bu haliyle erek, Stoacı felsefe bölümlerinin tümüne sirayet eder. Doğanın fizikle, uygunluğun da mantıkla olan bağlantısı, erdemi de etikle ilişkilendirmeyi sağlar ve Stoa etiği bütünüyle erdem araştırmasına adanmış gibi görünür. Pek çok Antikçağ filozofu gibi erdemi yetkinlik ya da tamamlanma olarak düşünen Stoacılar, insanın iyisinin ve nihai ereğinin erdemli bir yaşam (...) olduğunu düşünürler. Bu iddialarını temellendirmek üzere erdemin doğasını incelemeye yöneldiklerinde ise onun doğasını, türlerini, niteliklerini ve değerini tartışma konusu yaparlar. Bu noktada erdemin biricikliğini temellendirmeyi amaçlayan erken dönem Stoacıların bazen benimsemek bazen de reddetmek üzere sahiplendikleri Nikomakhos’a Etik, Stoacı filozoflar ile Peripatetik okulun temsilcileri arasında süre giden tartışmaların asli kaynağı olur. Aristotelesçi öncülleri kısmen paylaşan erken dönem Stoacılar, sahiplendikleri Sokratesçi mirası tahrif etmeksizin erdemin biricikliğini vurgulayan görüşleriyle bir ahlaklılık olanağı sunarlar. Erken dönem Stoacıların öncellerinden farklılaşan erdem görüşlerinin tartışıldığı bu çalışmada erdem kavramı üç açıdan ele alınmıştır. Etik, epistemolojik ve ontolojik kuramlarla yakından ilişkili olan bu sınıflandırmaya göre erdemin neden tek iyi olarak konumlandırıldığı, bilgiyle özdeşleştirilmesinin ne anlama geldiği ve bilgenin ruhunda bedenlenen erdemlerin nasıl bir bilgelik anlayışına yol açtığı ortaya konulmuştur. Sonuç bölümünde ise günümüz açısından bu erdem görüşünün anlamına ve değerine ilişkin birtakım hususlara değinilmiştir. (shrink)

Düşünce tarihinin neredeyse her döneminde insanı ahlaki bir faile dönüştürebilmek amacıyla çeşitli kuramlar geliştirilmiştir. Bu kuramlarda genel olarak insanın ahlaki bir ilkeyi kendi eylemsellik alanına tatbik etmesi için gerekli olan şeyin ve erdemli davranışlarla erişilmesi hedeflenen mutluluğun ne olduğu üzerine bir düşünme faaliyeti gerçekleşir. Geliştirilen yanıtlar arasında şüphesiz çok seçkin bir yere sahip olan kuram, Kant’a aittir. Kant’a göre doğa alanında eğilim ve isteklere bağlı davranışlarla amaç olarak mutluluğa ulaşmak, insanı ahlaklı kılmaz. Bu bakımdan, insanı mutlu kılan şeyin değil, (...) onu iyi yapan, bir ahlaki faile dönüştürmenin olanağını soruşturur. En yüksek iyiyi gerçekleştirmeyi, eğilim ve isteklere bağlı bir amaç olarak belirlenen çeşitli türden mutluluklara ulaşma çabasıyla eşitleyen tüm anlayışlar karşısında Kant, en yüksek iyiyi gerçekleştirmenin ilk koşulunu ahlaklılık, ikinci koşulu olarak –birinci koşul sağlandığı takdirde- ortaya çıkacağına inandığı mutluluk olarak belirler. Ona göre yalnızca ahlak yasasıyla belirlenen erdemli davranışların sonucunda gerçekleşeceği beklenen, aklın bir ideali olarak mutluluk insanı ahlaklı kılabilir. Nitekim özerk bir biçimde kendisi için koyduğu yasayla, akıl sahibi bir varlığını kişilik sahibi bir varlığa dönüştüren insan aynı zamanda ahlaki değer taşıyan davranışlarda bulunmanın sonucunda hep bir beklentisi olan bir varlıktır. İnsanın bu beklentisine yanıt, dinden gelir. Burada Kant, geliştirdiği ahlak öğretisinin mutluluk öğretisi olarak da adlandırılabilmesinin koşulunu ortaya koyar. Buna göre sırf akıl talep ettiği için insana ödevler yükleyen yasa zemininde temellenen en yüksek iyiyi gerçekleştirme isteğiyle, aklın yasa koyuculuğu altında yaşadığımız için içimizde doğan iyiyi gerçekleştirme arzusuyla dine yönelindiğinde ancak ahlak öğretisi bir mutluluk öğretisi olabilir. Bir başka deyişle, yalnızca ahlaklılık temelinde tesis edilen bir dinsellikle mutluluk ahlaki kılınabilir. Bu yazıda mutluluğun nasıl ahlaki kılınabildiği ya da mutluluğa layık olabilmek için ne yapılması gerektiği konusu irdelenip, en yüksek iyiye yönelen insana yüklenilen ödevlerin tanrısal buyruklar olarak benimsenmesiyle mutluluktan pay alma umudunu doğuran ahlak temelli din anlayışına dikkat çekilmektedir. (shrink)

İyi bir yaşamın nasıl mümkün olabileceğinin erdemle açıklanması, erdemin insan yaşamındaki önemini göstermektedir. Dolayısıyla insan fenomenlerini konu alan felsefede geniş bir yer tutan erdem kavramı özellikle etik alanında önemli bir araştırma konusudur. Etiğin tarihi geçmişinde, etik sorunlara kararmayan bir ışık tutmuş olan Kant’ın etik görüşüne genel olarak bakıldığında, erdem kavramının pek ön planda olmadığı görülmektedir. Bununla birlikte, Kant’ın erdem ile ilgili söyledikleri, erdemin ahlak yasasından daha az önemli olmadığını göstermektedir. Bu çalışmanın amacı, Kant’ın erdem temelli bir etik kurmadığı için klasik (...) bir erdem etikçisi olmadığı veya etiğinde erdemin yerini ve önemini göstererek bir erdem etikçisi olduğu tartışmasının pek de anlamlı olmadığını göstermektir. Çünkü bu tartışma, Kant etiğini bir yere taşımaz. Bu amaç doğrultusunda, Kant’ı, bir erdem etikçisi olduğu ya da olmadığı tartışmasına sokarak kategorize etmeden, Kant etiğinde erdemin yeri ve önemini ortaya koymak amacıyla, Ahlak Metafiziği adlı eserinin _Erdem Öğretisi_ bölümünde yapılan erdem tanımlamaları ve açıklamaları ile “en yüksek iyi” (_summum bonum_) kavramı ve erdem ödevleri ele alınacaktır. (shrink)

The TikTok experience refers to a user’s interaction with the platform while scrolling through various videos. The user can change what they are viewing instantly on one screen much like a TV viewer, the only difference being that whatever is being watched is in the form of short videos made specifically for the platform. These videos vary in style and form and are made to be viewed within the platform itself. All the content that a user watches within the mobile (...) application, in the end, forms a longer, theoretically never-ending, video that is sometimes completely unrelated but more often similar through shared jokes, memes, and visual filters. This way of producing and viewing short-form videos as a whole is reminiscent of the way Everything Everywhere All At Once feels to the audience which is no surprise as many other forms of media and artworks are inspired by internet short-form video platforms such as TikTok. (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)

When we think of diegesis and diegetic in film studies, we know what the words refer to within the confines of the traditional scholarly definition of film in the 20th and 21st centuries. This understanding comes from a certain ontological common sense that narratologically film has a dual nature that consists of mimesis and diegesis. Thinking about narration through images and sound, as opposed to the live-acted or read drama or epos in the times of Plato and Aristotle, has given (...) birth to a synthetic view of the poet’s voice and the characters. In fiction films, mimesis and diegesis are so symbiotic that it is often difficult to distinguish between them. However, is it possible to think of films that are non-mimetic? In other words: is it possible for a film to be completely diegetic in the sense of Plato’s understanding of the word diegesis? Plato was against mimetic arts because they were so far removed from the eidos of what they were that there was no explicable use in presenting them. On the other hand, he very much approved or at least perhaps tolerated and recognized the importance of non-mimetic art forms such as music with specific modes of harmony or poetry that only contained the poet’s words where no characters were represented. With this view in mind, two steps will be taken in this paper: the first is questioning the possibility of a purely diegetic film, and the second is the significance of inquiring about such a work. (shrink)

Simone Weil (1909-1943) is a French philosopher who is also a prominent figure in the tradition of Christian mysticism. In her early philosophical writings and lectures, she describes her understanding of the aim of philosophy as “the Search for the Good”. Very much influenced by Plato, Descartes and Kant, Weil states that God as the absolute Good is beyond known truths and can only be reached through Love. This treatment of love as a destructive power whereby the Self effaces itself (...) in order to get closer to God, echoes a somewhat mystical scheme. Weil believes that the only way to reach such knowledge and therefore God, which in her view is the sole purpose of life and should also be the purpose of philosophy. This dissertation focuses on the grounds that bring her to such conclusions as well as providing an analysis of whether Weil’s philosophical approach as an alternative to metaphysical and ethical problems in philosophy is able to stand firm on its own. (shrink)

A phenomenological look on film editing through Merleau-Ponty’s ideas opens up a new way of seeing what editing is and how it affects the spectator. In the classical sense, editing is looked at technically where certain aspects of its use in the film’s language are interpreted and analyzed to understand why and how something is done. In this thesis, the aim is to not dwell on understanding the why and the how. The aim is to view film editing from a (...) different perspective that might lead to another type of thinking outside the limitations of empirical and intellectualist approaches. While the classical approach is able to satisfy most of what a spectator would need to understand, it falls short on what the spectator feels and experiences. In order to try to grasp how Merleau-Ponty’s phenomenological approach could be adapted to film editing. First we have to start from the beginning to see how editing came to be and what ideas, approaches and techniques it brought with it. As all the approaches have their own uses; we have to consider them as such and lay out what could be with Merleau-Ponty’s way and see how all the approaches compare in the end. Of course, this does not mean erasing all of film history and disregarding the classical way; it means that we can look at films from a perspective that the classical approach may not be able to see. (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)

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 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)

Many adolescents use their electronic devices to send each other sexually explicit texts, photos, and videos of themselves—commonly known as sexting. This can be fun and is not usually problematic. However, if the intended recipient decides to share these sexts with a broader audience, the consequences for the depicted can be detrimental. The purpose of this study was to investigate the prevalence of sext-sharing among Dutch adolescents and explore the characteristics of those who do, to gain a better understanding of (...) factors involved in dissemination. We used data from “Sex under the age of 25,” a representative national survey on sexual health among a sample of 20,834 Dutch 12–24-year-olds. The prevalence of sext-sharing was estimated using Complex Samples. Logistic regressions were used to assess associations between demographics, school-based sexting education, sexual- and online behavior, and mental health and sext-sharing. About 4% of the adolescents reported having shared someone else's sext in the last six months. Being male, aged 12–14 years, frequent social media usage, watching online porn, sexual experience, and being subjected to sext-sharing themselves associated most strongly with sext-sharing. Our findings show that the likelihood of sext-sharing is lower in older adolescents and that it associates with the extent of adolescents' sexual curiosity and online activity. The overlap between sharing sexts of others and having one's own sext shared suggests that dissemination of personal sexual content might be normalized or used as an act of retribution. Further research could be helpful to explain the mechanisms underlying this overlap. The results of this study illustrate the importance of exposing adolescents to evidence based preventive educational interventions on sexting from 12 years onwards and not just within the context of traditional school-based sex education, but also as a part of the media-literacy curriculum. (shrink)

Medical malpractice has attracted the attention of people and the media all over the world. In Turkey, malpractice cases are tried according to both criminal and civil law. Nurses and midwives in Turkey fulfill important duties in the distribution of health services. The aim of this study was to reveal the legal procedures followed in malpractice allegations and malpractice lawsuits in which nurses and midwives were named as defendants. We reviewed 59 nursing and midwifery lawsuits reported to the Higher Health (...) Council between 1993 and 1998. Health professionals were held liable in 59% of the lawsuits. Midwives had the highest percentage of malpractice liability (52%), followed by physicians (29%) and nurses (19%). To reduce potential liability, nurse education should be improved, a nursing malpractice law should be enacted, and instructions for nursing procedures should be formulated. (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)

Changes and transformations in living conditions have brought about new risks. The risks associated with the unique economic, social and politic structure of each period also lead to changes in the understanding of social protection. International discourses and practices that outline the framework of international social protection take shape under the influence of thoughts considering the conditions of the period. In this sense, it is possible to assert that social protection approach of United Nations, as a strong and effective social (...) protection actor in the international platform, has changed. It is not possible to consider the creation and development of United Nations’ social protection policies without regarding a theoretical and philosophical ground. To this end, after making a general evaluation of the United Nations’ social protection ideology, this study discusses the social protection emphasis in United Nations documents as well as their development paths and changes happened in time. As a result of these considerations, this study reaches the conclusion that United Nations’ social protection ideology shows the necessary flexibility to adapt to changing socioeconomic conditions and takes into account individual and social needs without compromising the understanding of protecting basic human rights. (shrink)

Bu çalışma Uluslararası İlişkiler’de (Uİ) çevrenin neden disiplinin periferisinde yer aldığını “sorun çözücü ve eleştirel” yaklaşımlar ayrımı üzerinden sorgulamaktadır. Disiplindeki sorun çözücü yaklaşımlar, çevreyi sadece bir “sorun” olması durumunda dikkate alan ve mevcut küresel sistem içinde çözümler arayan yaklaşımlardır. Eleştirel yaklaşımlarsa çevre sorunlarının ötesinde daha “iyi” bir dünya yaratmak için sürdürülebilir bir sistem oluşturma amacını taşıyan; bu yüzden sistemin yeniden yapılandırılması gerektiğini ileri sürerek ulusal ve uluslararası politik, ekonomik ve toplumsal düzeni sorgulayan yaklaşımlardır. Bu bağlamda öncelikle “çevresel güvenlik” ve “liberal (...) kurumsalcılık” yaklaşımları incelenmiş, ardından “Ortak Malların Trajedisi” başlığı altında eko-otoriteryenlerin görüşlerine değinilmiştir. Eleştirel yaklaşımlar kısmında “çevre-merkezcilik”, “ekolojik modernleşme” ve “merkezsizleşme” yaklaşımları tartışılmıştır. Sonuç bölümündeyse çevrenin Uİ’de merkezi bir konuma gelememesinin nedenlerine yönelik tespitlere yer verilmiştir. (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)