How and why does the moon cause the tides? How and why does God answer prayers? For many, the answer to the former question is unknown; the answer to the latter question is a mystery. Across three studies testing a largely Christian sample within the United States (N= 2524), we investigate attitudes toward ignorance and inquiry as a window onto scientific versus religious belief. In Experiment 1, we find that science and religion are associated with different forms of ignorance: scientific (...) ignorance is typically expressed as a personal unknown (“it's unknown to me”), whereas religious ignorance is expressed as a universal mystery (“it's a mystery”), with scientific unknowns additionally regarded as more viable and valuable targets for inquiry. In Experiment 2, we show that these forms of ignorance are differentially associated with epistemic goals and norms: expressing ignorance in the form of “unknown” (vs. “mystery”) more strongly signals epistemic values and achievements. Experiments 2 and 3 additionally show that ignorance is perceived to be a greater threat to science and scientific belief than to religion and religious belief. Together, these studies shed light on the psychological roles of scientific and religious belief in human cognition. (shrink)

This descriptive study was conducted to determine nursing students’ observation of ethical problems encountered in their clinical practice. Data were collected through a questionnaire from 153 volunteer nursing students at a university-based nursing school in Ankara, Turkey. The students reported that some patients are either physically or psychologically mistreated by doctors and nurses; they were not given appropriate information; they were subjected to discrimination according to their socio-economic situation; and their privacy was ignored. The findings reveal that nurses’ own unethical (...) behaviors contribute to a rise in ethical problems. It is argued that nurses should internalize their professional and ethical roles in order to provide safe and ethical care and be good role models for students. (shrink)

Bu çalışma Machiavelli’nin politik düşünceleri ile devlet aklı öğretisi arasında kurulan sürekliliği tartışmayı amaçlamaktadır. Machiavelli’nin teolojik ve aşkın meşruiyet unsurlarına gönderimde bulunmadan fiili güç ilişkilerini kavramaya yönelen politik öğretisi onu modern politikanın başlangıç figürü haline getirmektedir. Politikanın fiili gerçekliğiyle kavranarak ahlaki ve dinsel olan karşısında özerkleşmesi, insani etkinliği politik olanın merkezine taşımaktadır. Geleneksel yoruma göre Machiavelli’nin etik-politik görüşleriyle politikanın yapay ortaklığına dair bu vurgusu, devlet aklı kuramının klasik formülasyonunu oluşturmaktadır. Düşünürün vefatı sonrası öğretisinin bütünsel olarak Makyavelizm kavramına indirgenmesi bu kavrayışı (...) güçlendirmektedir. Ancak ahlaki ve dini olanın politika karşısında yadsınması anlamına gelen devlet aklının ilksel formları bu teorik zeminle örtüşmemektedir. On altıncı yüzyılda, devlet aklı kuramını kavramsal hale getiren Botero Machiavelli’nin öğretisiyle zıt perspektif ileri sürmektedir. Botero, Machiavelli’den farklı olarak politikanın, ahlak ve din karşısında özerkliğini sorunsallaştırır ve birbirleriyle uyumlu hale getirmeye çalışır. Çalışmamız bu doğrultuda ilk amaç olarak devlet aklı kuramının on altıncı yüzyıl bağlamında Machiavelli sonrası problematiklerini değerlendirmeyi amaçlamaktadır. İkinci bir amaç olarak bu çalışmada Machiavelli’nin devlet anlayışının, Makyavelizm ilkesi ve devlet aklı kuramıyla ilişkisi ele alınacaktır. Bu iki tartışma hattının serimlenmesi Machiavelli’nin politik öğretisinde ve yaşadığı dönem içerisinde devlet aklı kuramıyla ilgisinin düzeylerine işaret etmeye olanak sağlayacaktır. (shrink)

Parents in Iran, China and the United States were asked 1) about their potential influence on their children’s religious and scientific views and 2) to consider a situation in which their children expressed dissent. Iranian and US parents endorsed their influence on the children’s beliefs in the two domains. By contrast, Chinese parents claimed more influence in the domain of science than religion. Most parents spoke of influencing their children via Parent-only mechanisms in each domain, although US parents did spontaneously (...) note Multiple sources for the transmission of religious views. Parents proposed a similar stance towards children’s dissenting religious and scientific views. Chinese and US parents were more likely to express Supportive approaches and Iranian parents were more likely to express a Directive approach by comparison. The present research informs our understanding of the cultural transmission of views about science and religion. (shrink)

Lorsqu’elle nous reçoit à Conakry, en république de Guinée, ce 22 janvier 2002, Mme Kadidiatou Diallo prépare la commémoration de la « journée des pendus » au cours de laquelle, le 25 janvier 1971, de nombreuses personnes furent exécutées par pendaison à travers toute la Guinée, sur ordre du président de la République Ahmed Sékou Touré. Mme Diallo Telli a déjà accordé de nombreux entretiens à des journalistes qui l’ont interrogée sur son époux, Boubacar Diallo Telli, une des (...) plus célèbres per... (shrink)

Sagānî's Mashāriq al-Anwār is one of the most used sources about the science of hadith in the Ottoman Empire. This work reinforced its authority with the commentaries of Ibn Melek and Ekmeleddin Bāberti. Many studies have been done about Mashāriq and its commentaries in the Ottoman Empire. Most of them are in manuscript form, and some do not even have introductory information. One of these works, about which there is no study, is Darwīsh Ali's Anwār a'l-Mashāriq. The work is a (...) voluminous hāshiya written about the commentaries of Ibn Malak and Bābartī together with Mashāriq al-Anwār. Studies attribute this work to Ali Dede el-Bosnawi (d. 1007-1598). However, this ratio needs to be corrected. One of the questions of this article is whether Darwīsh Ali b. Muhammad, who is stated as the author of the book, and Ali Dede al-Bosnawi are the same person. The answer to this question has been researched as a result of comparing information obtained from the different copies of the work and the points where Ali Dede's life overlaps and does not over-lap. Although Ali Dede lived in Bosnia, Zigetvar, Istanbul, Mecca, and Medina, there is no information that he lived in Aleppo. However, our author Darwīsh Ali clearly states that he was a mufti in Aleppo in the introduction of some of his copies. The author also talks about a period when he was in the Husrev Pasha madrasah. Even though Gazi Husrev Pasha madrasah in Bosnia comes to mind when Husrev Pasha madrasah is mentioned, there is also a madrasah with this name in Aleppo. It is known that Darwīsh Ali, who was a mufti in Aleppo, has a history book called Hulāsa al-Tawārīh. In different copies of Anwār al-Mashāriq, Ahmed Pasha Madrasa in Karahisar is mentioned as the place where his work was written. What is meant here may be the Gedik Ahmed Pasha madrasah in Afyonkarahisar or the Ahmed Pasha madrasah in Tekirdag Çorlu. It is difficult to identify the author from the information used in the hashiya. Because the features such as the use of poetry and Persian, a good knowledge of hadith, and knowledge of Sufism in the book can point to both authors. (shrink)

Hicrî birinci yüzyılın sonu ile ikinci yüzyılın ortalarında yaşamış bulunan Ca‘fer-i Sâdık ve Ebû Hanîfe, akran iki âlimdir. Kûfe’de yetişen ve Ehl-i sünnet mezheplerinden birinin imamı olan Ebû Hanîfe’nin, Medine’de yetişen ve İsnâaşeriyye’nin altıncı imamı kabul edilen Ca‘fer ile bir araya geldiği ve onun talebesi olduğu hem sünnî hem Şiî kaynaklarda rivayet edilmektedir. Mukaddem kaynaklarda Ebû Hanîfe’nin Ca‘fer-i Sâdık’ın öğrencisi olduğu yönündeki ifadelerin, muahhar kaynaklarda abartılı bir şekilde yorumlandığı görülmüştür. Bu çalışmada Ebû Hanîfe ile Ca‘fer-i Sâdık arasındaki hoca-talebe ilişkisi netleştirilmeye (...) çalışılmıştır. Bu sebeple öncelikle kısaca her iki imamın hayatı ele alınarak onların ilmî birikimi tespit edilmiştir. Akabinde Ebû Hanîfe ile Ca‘fer’in ne zaman ve ne kadar süre birlikte oldukları, Ebû Hanîfe’nin Ehl-i beyt’e yönelik tutumunun Ca‘fer’den ilim almasında ne gibi bir etkisinin bulunduğu ve çeşitli ilim dallarında Ebû Hanîfe- Ca‘fer ilişkisi tespit edilmeye çalışılmıştır. (shrink)

There are basic traffic rules as well as rules that must be followed personally and socially. Depending on the drivers, positive and negative behaviors occur in traffic. Because of negative behaviors in traffic, there are loss of life and property, as well as moral/psychological prob-lems. It is seen that moral behavior, empathy and religious values are important in traffic. There are many studies that reveal the relationship between religiousness, traffic behaviors, and empathy. It can be predicted that there are relationships (...) between religiosity, driver behav-ior and empathy. Moreover, according to studies based on correlation relations, it can be stated that those with high religiousness, inner religiosity and empathy scores are more careful and respectful in traffic. Empathic tendencies and religious values might lead to be more civilized, more respectful, and to comply with the traffic rules. The aim of the current study was to analyze the relationship between religiosity, traffic behavior, and empathy. Under the guidance of literature, the following hypotheses were tested: There is a differentiation in traffic errors and violations and positive driver behavior by gender. Positive driver behaviors and traffic errors and violations differ according to the accident rate. There is a statistically positive rela-tionship between religiousness and empathy and positive driver behavior. There is a negative relationship between religiousness and traffic errors and violations. Religiousness predicts empathetic tendencies and positive driver behavior. Empathy mediates in the relationship between religiosity and positive driver behavior. Research methods of the current study were documentation and relational survey method. Data collection was made by means of various social media and messengers etc. A total of 201 volunteers participated in the current study. According to gender, 104 (51.7%) of the partici-pants were men and 97 (48.3%) were women. The age range of the sample varied between 20 and 58 and the average age is 33. 199 (99%) of the participants had a driver’s license, 2 (1%) had not any driver’s license. In terms of accident rates, 100 of the participants (49.8%) had an accident, 101 of them (50.2%) never had an accident. The data was analyzed using SPSS and AMOS program. Descriptive analysis, t-test, Pearson correlation test, multiple regression based on structural equation model, intermediate variable analysis, and reliability analysis tests were performed in the analyzes. The questionnaire of the study consisted of the personal infor-mation form and the consent form created by the researcher, the driver behavior scale devel-oped by Reason et al., adapted to Turkish by Sümer et al., the positive driver behavior scale developed by Özkan and Lajunen, the empathic tendency scale developed by Dökmen and the religiousness scale developed by Ayten. According to gender, there is a statistically significant differentiation in terms of traffic errors and violations (t (199) = 4.731; p 0.001), and errors and violations (β = -, 120; p> 0.001). Regarding the regression weights according to the structural equation model, in terms of relationships between varia-bles, it is not statistically eligible to analyze the mediator. (shrink)

In this research, firstly, the related literature of cyberbullying/victimization, problematic internet usage and religiosity and correlations among religiosity, cyberbullying/victimization and problematic internet use were tried to be revealed. Subsequently, the differences between the gender groups on cyberbullying/victimization, problematic internet use and religiosity were examined. Moreover, the differences among the age groups on cyberbullying/victimization, problematic internet use and religiosity were analyzed. The study was conducted with 1130 participants between 16-55 years old. In the study, Personal Information Form, Revised CyberBullying Inventory, Generalized (...) Problematic Internet Use Scale 2 (GPIUS2) and two different Religiosity Scales were utilized. Personal Information Form was arranged by researchers. Two items of the Personal Information Form are derived from the Bapint Scale who developed by Öğel and et al. Revised CyberBullying Inventory was developed by Topçu and Erdur-Baker. Generalized Problematic Internet Use Scale 2 (GPIUS2) was developed by Caplan in 2010. The first religiosity scale was developed by Veysel and this version edited by Ayten was used. The second religiosity scale was developed by Ayten. According to the results of the study, it was seen that there was a statistically significant difference in the cyber bullying variable according to the sex. However, according to sex, cyber victimization, problematic internet use and religiosity variables were found not to be significantly differentiated. There is a significant difference in the cyberbullying, problematic internet use and religiosity according to the age variable. It has been found that there is no significant difference in the cyber victimization variable. According to the correlation which have been obtained, the significant negative relationship between religiosity, cyber bullying/victimization and problematic internet use were found. It is possible to say that as the religiousness increases, cyberbullying, cyber victimization and problematic internet usage decrease. (shrink)

Having emerged out of the notions of doing good and gaining good deeds, the institution of waqf, which is as old as the history of humanity, gained a legal basis with Islam and became a perpetual institution. The institution of waqf which is concerned with undertaking socio-cultural and religious services, or similar acts, were common not only among Muslims but also among people belonging to other religions. For example, it is known that Indian kings donated villages to Brahmans who were (...) clergymen. While the Brahmans did not own the property of these villages, they received the income of the lands cultivated by the peasants, and thus had revenues. The waqf institutions established by both Muslim and non-Muslim subjects in Dar al-Islam operated under the Shari’ah law. It is known that many institutions of waqf were established in the context of the same Shari’ah provisions in Cyprus, where the Ottoman Empire ruled for three hundred and seven years. Although there have been many studies on the institutions of waqf in Ottoman Cyprus, only one of them deals with non-Muslim foundations. That study goes into only seven private foundations, while not mentioning pre and post-conquest institutions of waqf belonging to churches. This present study aims to contribute to this gap in the literature. It is based on the analysis of the Cyprus Shar'iyyah records in the Turkish Republic of Northern Cyprus as the main source of the study, in addition to the documents from the Ottoman archive and the Archives of the Directorate General of Foundations. First, by explaining the concepts of non-Muslim and dhimmī, it will address the individuals in this category in Cyprus and their legal rights, and will focus on the rights of non-Muslims to establish foundations according to the Islamic law. It will examine in detail eleven private foundations, one of which was abolished, in addition to twenty-one church and monastery foundations belonging to different congregations. (shrink)

The aim of the current study is to examine the relationship between religious coping, problematic social media use and loneliness. According to demographic variables as well as descriptive statistics, differences in religious coping, problematic social media use and loneliness variables were discussed in this study. Religious coping has been investigated in two dimensions as positive religious coping and negative religious coping. The sample of the study consists of 440 people. 152 of the participants are men and 288 are women. The (...) age range of the sample varies between 18-65 and the average age of the sample is 24.10. According to the marital status, 201 of the participants are married and 239 are single. Documentation and relational survey method were used in the study. SPSS, AMOS and SPSS Process Macro programs were used in the analysis of the research. In the study, descriptive statistics, t-test, ANOVA, correlation analysis, regression analysis and mediation analysis were performed to test the hypotheses created depending on the literature. (shrink)

Five‐ to 11‐year‐old U.S. children, from either a religious or secular background, judged whether story events could really happen. There were four different types of stories: magical stories violating ordinary causal regularities; religious stories also violating ordinary causal regularities but via a divine agent; unusual stories not violating ordinary causal regularities but with an improbable event; and realistic stories not violating ordinary causal regularities and with no improbable event. Overall, children were less likely to judge that religious and magical stories (...) could really happen than unusual and realistic stories although religious children were more likely than secular children to judge that religious stories could really happen. Irrespective of background, children frequently invoked causal regularities in justifying their judgments. Thus, in justifying their conclusion that a story could really happen, children often invoked a causal regularity, whereas in justifying their conclusion that a story could not really happen, they often pointed to the violation of causal regularity. Overall, the findings show that children appraise the likelihood of story events actually happening in light of their beliefs about causal regularities. A religious upbringing does not impact the frequency with which children invoke causal regularities in judging what can happen, even if it does impact the type of causal factors that children endorse. (shrink)