Attention-deficit/hyperactivity disorder (ADHD) is currently defined as a cognitive/behavioral developmental disorder where all clinical criteria are behavioral. Inattentiveness, overactivity, and impulsiveness are presently regarded as the main clinical symptoms. The dynamic developmental behavioral theory is based on the hypothesis that altered dopaminergic function plays a pivotal role by failing to modulate nondopaminergic (primarily glutamate and GABA) signal transmission appropriately. A hypofunctioning mesolimbic dopamine branch produces altered reinforcement of behavior and deficient extinction of previously reinforced behavior. This gives rise to delay (...) aversion, development of hyperactivity in novel situations, impulsiveness, deficient sustained attention, increased behavioral variability, and failure to “inhibit” responses (“disinhibition”). A hypofunctioning mesocortical dopamine branch will cause attention response deficiencies (deficient orienting responses, impaired saccadic eye movements, and poorer attention responses toward a target) and poor behavioral planning (poor executive functions). A hypofunctioning nigrostriatal dopamine branch will cause impaired modulation of motor functions and deficient nondeclarative habit learning and memory. These impairments will give rise to apparent developmental delay, clumsiness, neurological “soft signs,” and a “failure to inhibit” responses when quick reactions are required. Hypofunctioning dopamine branches represent the main individual predispositions in the present theory. The theory predicts that behavior and symptoms in ADHD result from the interplay between individual predispositions and the surroundings. The exact ADHD symptoms at a particular time in life will vary and be influenced by factors having positive or negative effects on symptom development. Altered or deficient learning and motor functions will produce special needs for optimal parenting and societal styles. Medication will to some degree normalize the underlying dopamine dysfunction and reduce the special needs of these children. The theory describes how individual predispositions interact with these conditions to produce behavioral, emotional, and cognitive effects that can turn into relatively stable behavioral patterns. Key Words: catecholamine; clumsiness; dopamine; hyperkinesis; hyperkinetic disorder; impulsivity; monoamine; neuromodulator; overactivity; pollutants; reinforcement; reward; verbally governed behavior; soft signs; variability. (shrink)

In this article, I argue we have collective duties to people who suffer from kidney failure and these duties are best fulfilled through a government-monopsony market in kidneys. A government-monopsony market is a model where the government is the sole buyer, and kidneys are distributed according to need, not ability to pay. The framework of collective duties enables us to respond to several of the most pressing ethical and practical objections to kidney markets, including Cécile Fabre's objection that it is (...) unjust to be paid to do one's duty, Simon Rippon's objections that it is harmful to be pressured to sell a kidney and that a market is unfair, Richard Titmuss's crowding out objection, and Ronald Dworkin's objection that body parts should not be among the goods we owe each other. (shrink)

It is the aim of this article to identify possible sources of additional texts for October in the many Slavonic copies of the October menologion, and also to show how the pre-metaphrastic Byzantine October menologion once might have looked, based on the evidence of the Slavonic translated menologia.

Do we have stronger duties to assist in emergencies than in nonemergencies? According to Peter Singer and Peter Unger, we do not. Emergency situations, they suggest, merely serve to make more salient the very extensive duties to assist that we always have. This view, while theoretically simple, appears to imply that we must radically revise common-sense emergency norms. Resisting that implication, theorists like Frances Kamm, Jeremy Waldron, and Larry Temkin suggest that emergencies are indeed normatively exceptional. While their approach is (...) more in line with common-sense, however, it is theoretically less simple, and it is has proven difficult to justify the exception. In this paper we propose a model of emergencies that we call the Informal-Insurance Model, and explain how this can be used to combine theoretical simplicity with common-sense emergency norms. (shrink)

Organ shortage is a major survival issue for millions of people worldwide. Globally 1.2 million people die each year from kidney failure. In this paper, we critically examine and find lacking extant proposals for increasing organ supply, such as opting in and opt out for deceased donor organs, and parochial altruism and paired kidney exchange for live organs. We defend two ethical solutions to the problem of organ shortage. One is to make deceased donor organs automatically available for transplant without (...) requiring consent from the donor or their relatives. The other is for society to buy nonvital organs in a strictly regulated market and provide them to people in need for free. (shrink)

The article depicts the traditional fishing, the outdoor drying of Stockfish, and its cultural and culinary uses in a historic context and today. The fishing of the North East Arctic cod (Gadus morhua) is a sustainable coastal fishery for millennia in the North of Norway, but climate change challenges the outdoor drying of stockfish. The article follows the stockfish history during the hanseatic office in Bergen until the present trade. The early commercial production of stockfish was due to urban expansion, (...) fasting rules and the need to provide nutritious food to the poor in Northern Europe and beyond. The article follows the traces of stockfish expansion as a staple food, first to Northern Europe, later to central Europe and the Mediterranean countries, before ending up as an important food supply to West-African countries in the nineteenth century. The article explains the early Greek and Renaissance concerns for eating fish and for stockfish in particular due to dietetic and medical beliefs. Then the cultural impact of stockfish is explained by showing some examples of both living and disappearing culinary traditions. The use of lye for soaking stockfish is not only a Scandinavian tradition but a little known shared European craft and culinary practice. Battering the stockfish with a wooden hammer, the use of lye for durability and water for softening the hard fish texture was practiced for preparing stockfish. Finally, the article touches upon rules, regulations and organisations that can help strengthening and preserve the traditional craft and culinary uses of stockfish today. (shrink)

Worldwide 1.2 million people are dying from kidney failure each year, and in the USA alone, approximately 100 000 people are currently on the waiting list for a kidney transplant. One possible solution to the kidney shortage is for governments to pay donors for one of their healthy kidneys and distribute these kidneys according to need. There are, however, compelling objections to this government-monopsony model. To avoid these objections, I propose a small adjustment to the model. I suggest we reward (...) kidney sellers with both money and a ceremony that celebrates their noble act. They should, in other words, receive a prize rather than a price. (shrink)

Rudolf Steiner’s work contains many different claims about human freedom spread out in over three hundred books. A basic challenge for the research on Steiner is to create an overview of his idea of freedom, but also to consider potential conflicting claims. One of the main tensions in Steiner’s work is the one between his early philosophical and later anthroposophical accounts of freedom. The former focuses on individual freedom while the latter puts the emphasis on the greater whole in which (...) the human being exists. Hegel’s idea of freedom can be used to create a comprehensive and coherent understanding of Steiner’s different perspectives on freedom. In particular, using Hegel’s notion of being-with-oneself in otherness, the freedom that the individual can experience within the whole can be seen as an immanent development of the individual itself. (shrink)

In Hegel’s Conception of the Determinate Negation , Terje Sparby develops a comprehensive account of the three forms of the determinate negation in Hegel’s philosophy.

Classifying different meditation techniques is essential for the progress of meditation research, as this will enable discerning which effects are associated with which techniques, in addition to supporting the development of increasingly effective and efficient meditation-based training programs and clinical interventions. However, both the task of defining meditation itself, as well as defining specific techniques, faces many fundamental challenges. Here we describe problems involved in this endeavor and suggest an integrated model for defining meditation. For classifying different meditation techniques, we (...) draw on classical, contemporary, and holistic systems of classification. We analyze different techniques and propose that all meditation techniques are based on a specific set of activities, that is: focusing, releasing, imagining, and moving in relation to an object of meditation, including fields of experience. Meditative activities can be combined and unified in the activities of observing, producing, and being aware. All meditative activities are unified in awareness of awareness. Defining specific meditation techniques may be done by specifying which activities and objects are involved. The advantage of our approach is that it can potentially account for the inner workings of all current systems of classification and hence it lays the foundation for formulating an overarching system of meditation that can guide future research and practice. (shrink)

When widespread use of sex‐selective abortion and sex selection through assisted reproduction lead to severe harms to third parties and perpetuate discrimination, should these practices be banned? In this paper I focus on India and show why a common argument for a ban on sex selection fails even in these circumstances. I set aside a common objection to the argument, namely that women have a right to procreative autonomy that trumps the state's interest in protecting other parties from harm, and (...) argue against the ban on consequentialist grounds. I perform a pairwise comparative analysis of sex selection and its plausible alternatives and argue that that the ban fails to improve the state of affairs relative to a scenario without a ban. The ban makes the situation worse, especially for mothers and their daughters. India should therefore repeal its ban on sex selection. (shrink)

Aurora, eller Morgenrøde er en enestående tekst fra højmiddelalderen, der knytter tanker og billeder fra Bibelen sammen med naturfilosofiske forestillinger om naturens ånd. Denne sammenstillingvar ny og udfordrende for datidens tænkemåde. Derfor blev teksten forbudt, gemt af vejen og først genfundet og udgivet i moderne tid. Det forhold, at Aurora, eller Morgenrøde skulle være skrevet af den berømte middelalderfilosof, Thomas Aquinas, som dennes sidstevidnesbyrd kort før han døde i 1274, er blevet afvist, ikke mindst af kirken. Ny forskning åbner imidlertid (...) spørgsmålet igen. I bogen her fortæller Aksel Haaning i tolv indledende kapitler den utrolige historie om glemte erfaringer af naturens liv fra europæisk filosofi og spiritualitet, herunder de ofte oversete bidrag fra arabisk kultur. De enkelte kapitler kan læses hver for sig, men udgør et samletbud på, hvordan fortid og nutid griber ind i hinanden. Når Haaning fortæller, står glemte tekster og tanker lyslevende for den moderne læser. Ifølge forfatteren, der har nærlæst de ældste kilder og håndskrifter, afspejler Aurora-teksten også et eksistentielt drama, der udspiller sig i vores eget forhold til natur"-- Back cover. (shrink)

Neoliberal educational reforms include extensive use of standardized tests. We examine the Program for International Student Assessment (PISA) initiated and developed by the Organization for Economic Cooperation and Development (OECD). Examining previous research on teachers’ reactions to neoliberal reforms altering their work context, we have identified three theoretical frameworks in use: labour process theory, derived from structural Marxism; post-structuralism, relying primarily on Foucault’s conceptualizations; and ‘new professionalism’, which has emerged from the theory of professions. A major weakness in these frameworks (...) is their inability to account for different reactions to the same structural and cultural conditions. Therefore, we suggest utilizing Archer’s theories of reflexivity and reflexive modes to understand these reactions. Presenting one Norwegian lower secondary school teacher’s reflexive engagement with PISA in the Norwegian school context as an example, our mixed methods case study indicates autonomous reflexivity as the prevailing mode. Meta-reflexivity rates second in prevalence. (shrink)

Summary This paper examines the second generation of British air pumps, covering the period 1700–1750. The air pump originated in the 1650s and 1660s thanks to the work of Otto von Guericke in Magdeburg, Robert Boyle in Oxford and London, and Accademia del Cimento in Florence. While these first models were often seen as unreliable and temperamental, and available to a small group only, the next period saw the air pump transformed into a publicly accessible device for use in public (...) and private demonstrations, in practical applications, as well as in the production of new knowledge. In England, the instrument maker Francis Hauksbee and his followers played a decisive role in this process, which was connected, among other things, to popular medicine, anatomy and health. In this period, pneumatics (the field of air pumps and air-pump practice) reached a state where the pump came to be regarded as an unproblematic tool; and where a ‘vacuum’ came to be thought of and handled as an object. (shrink)

Background:Textbooks are central for the education of professionals in the health field and a resource for practitioners already in the field.Objectives:This article focuses on how 12 textbooks in psychiatric nursing and psychiatry, published in Norway between 1877 and 2012, describe and present people with psychosis.Research design:We used qualitative content analysis.Ethical considerations:The topic is published textbooks, made available to be read by students, teachers and professionals, and no ethical approval was required.Findings:The analysis shows that all 12 textbooks describe and present people (...) who are considered as psychotic from a ‘perspective from above’. In this perspective, the readers are learning about psychosis in the professional’s language and from the author’s viewpoint. Most often the textbooks communicate a universal image of people with psychosis, a description that fits with the diagnostic criteria. The analysis also shows that two textbooks in psychiatric nursing combined this perspective with a ‘perspective from within’. Here, the readers are learning about psychosis from the patients’ own viewpoint. The authors communicate a personal, psychotic universe that differs from various people, even if they have the same diagnosis, and the descriptions are focusing on the patient as a whole person.Discussion and conclusion:Drawing partly on Rita Charon’s writings about narrative knowledge in the health field, and partly on insights from Martha Nussbaum and her concept of narrative imagination, we argue that mental health professionals need to learn about, understand and fathom what patients go through by reading, listening to and acknowledging the patients’ own stories and experiences. Cultivating the capacity for empathy and compassion are at the very heart of moral performance in the mental health field. A valuable moral resource in that regard is leading textbooks and how they describe and present people with severe mental illness. (shrink)

Digital texts have for decades been a challenge for reading research, creating a range of questions about reading and a need for new theories and concepts. In this paper, we focus on materialities of texts and suggest an embodied, enacted, and extended approach to the research on digital reading. We refer to findings showing that cognitive activities in reading are grounded in bodily and social experiences, and we explore the cognitive role of the body in reading, claiming that–influenced by tacit (...) knowledge and the task at hand–textual meaning is enacted through a mental and physical engagement with text. Further, applying the concept of affordances, we examine how digital technologies have induced new ways of physically handling and mentally interpreting text, indicating that brain, body, text, and technologies are integrated parts of an extended process of reading. The aim of the paper is to encourage empirical research on the interplay between body, text, and text materialities, a focus we argue will deepen our understand of the current transformation of reading. (shrink)

In this chapter, we ask three questions about pedophilia: Is it immoral to be a pedophile? Is it immoral for pedophiles to seek out sexual contact with children? Is it immoral for pedophiles to satisfy their sexual preferences by using computer-generated graphics, sex dolls, and/or sex robots that mimic children? We argue that it is not immoral to be a pedophile, it is immoral for pedophiles to seek out sexual contact with children because of the expected harm to children, and (...) it is morally permissible for pedophiles to satisfy their sexual preferences in ways that do not involve any real children. (shrink)

There are two main aspects of the problem of higher knowledge in Hegel's philosophy. Firstly, how exactly does Hegel appropriate Kant's conception of higher knowledge in the shape ofintellectual intuitionandintuitive understanding? Secondly, how does Hegel envision the connection of higher knowledge to empirical reality? Recent attempts at answering these questions pull in opposite directions. According to Eckart Förster, Hegel claims knowledge of a supersensible reality, while others, such as James Kreines and Sally Sedgwick, deny this, focusing rather on Hegel's claims (...) to knowledge of nature. I suggest an interpretation where Hegel makes a modest claim to supersensible knowledge but at the same time is unable to provide a satisfactory account of the connection of higher knowledge to empirical reality.1. (shrink)

English summary: Provocative Public Philosophy In 2017, I argued that people with Down syndrome cannot live full lives. This sparked a heated debated in the Norwegian public sphere. This gave rise to a debate over what academics should and should not say in public. A certain form of public philosophy, what I will call provocative public philosophy, was criticized for being harmful, imperialistic, for eroding trust in philosophers, and for creating too much noise. In this article I will, in light (...) of the Down syndrome debate, defend provocative public philosophy against these allegations. -/- Norsk sammendrag: En uttalelse om at personer med Downs syndrom ikke kan leve fullverdige liv, satte i gang en stor og opphetet debatt i den norske offentligheten i 2017. Denne ga opphav til en mer overordnet debatt om hva akademikere bør og ikke bør si i offentligheten. En viss form for offentlig filosofi, det jeg vil kalle provokativ offentlig filosofi, er blitt utpekt som synder. I denne artikkelen vil jeg, med utgangspunkt i debatten om fullverdige liv, forsvare provokativ offentlig filosofi mot både epistemiske og etiske innvendinger. (shrink)

Translators as members of a certain culture, generally that of the target culture, base their translation-relevant decisions on their own culture, while the decisions are motivated by the source culture. In the translation process, cultural differences may lead to various decision-making conflicts and the translator has to find a compromise between the author of the source text, the target recipient and finally, of course, the translator him/herself. In this article, proceeding from functionalist approaches to translation, the discussion focuses on the (...) decision conflicts related to translating culturespecific elements. Culture-related decision conflicts, as considered here, refer to the translator's inner indecision with reference to his/her goals, interests, values, beliefs, methodological approach, or any consequences thereof, attributable to the different cultural embeddings of the source text and the target text. In general, decision conflicts are perceived as subjective translation problems. The translator has to be able to constantly act between separate perspectives, continuously see things from different viewpoints. The conflicts arise when the translator attempts to bring together two incongruent cultures without prejudice to any of the parties involved in the process. Acting within the interface of two different cultures, bearing in mind the interests of several participants, is what makes translation-relevant decisions a highly complex matter. (shrink)

Translators as members of a certain culture, generally that of the target culture, base their translation-relevant decisions on their own culture, while the decisions are motivated by the (alien) source culture. In the translation process, cultural differences may lead to various decision-making conflicts and the translator has to find a compromise between the author of the source text, the target recipient and finally, of course, the translator him/herself. In this article, proceeding from functionalist approaches to translation, the discussion focuses on (...) the decision conflicts related to translating culturespecific elements. Culture-related decision conflicts, as considered here, refer to the translator’s inner indecision with reference to his/her goals, interests, values, beliefs, methodological approach, or any consequences thereof, attributable to the different cultural embeddings of the source text and the target text. In general, decision conflicts are perceived as subjective translation problems. The translator has to be able to constantly act between separate perspectives, continuously see things from different viewpoints. The conflicts arise when the translator attempts to bring together two incongruent cultures without prejudice to any of the parties involved in the process. Acting within the interface of two different cultures, bearing in mind the interests of several participants, is what makes translation-relevant decisions a highly complex matter. (shrink)

Translators as members of a certain culture, generally that of the target culture, base their translation-relevant decisions on their own culture, while the decisions are motivated by the (alien) source culture. In the translation process, cultural differences may lead to various decision-making conflicts and the translator has to find a compromise between the author of the source text, the target recipient and finally, of course, the translator him/herself. In this article, proceeding from functionalist approaches to translation, the discussion focuses on (...) the decision conflicts related to translating culturespecific elements. Culture-related decision conflicts, as considered here, refer to the translator’s inner indecision with reference to his/her goals, interests, values, beliefs, methodological approach, or any consequences thereof, attributable to the different cultural embeddings of the source text and the target text. In general, decision conflicts are perceived as subjective translation problems. The translator has to be able to constantly act between separate perspectives, continuously see things from different viewpoints. The conflicts arise when the translator attempts to bring together two incongruent cultures without prejudice to any of the parties involved in the process. Acting within the interface of two different cultures, bearing in mind the interests of several participants, is what makes translation-relevant decisions a highly complex matter. (shrink)

Which party characteristics contribute to the representation of young legislators? We examine this question quantitatively, focusing on the European Parliament, and gauge the influence of the age of the party leader, the age of the party, the size of its support, party ideology and party nomination procedures on the age of politicians, based on data of all members who have served in the EP. We find that none of these characteristics matter substantively in explaining young representatives’ presence and discuss ways (...) to further the field of research on youth representation. Online Appendix. (shrink)

Love is one of the essential concepts of Maturidi's understanding of Morality. Although his conception of morality comprises will of act, there is remarkable linkage between love and action in his conceptualization. Maturidi's understanging of love is based on conscious of "love" which comes from God. Therefore, nature of humankind has love as part of his/her creation and seeks for beyond that love. Maturidi points out that each of us has inborn tendency for beauty and love for beauty. Each has (...) love of God, naturally. This natural sense becomes fundamental part of one's morality to seek God's love and His sake. The idea of a loving God is seen as an important element that directs people's moral actions that are praised. Knowing this fundamental understanding of love brings the groundwork for the person to turn into a virtue through which he can be exalted. In addition, the virtue of love (al-Fadl fi'l-Mavedde) includes the thought of doing it lovingly to please the Creator while performing an action, and to stay away from an action that he does not like because he will not be pleased. In general, in Māturīdī 's explanations, it is emphasized that "taqwa" in the sense of fear of Allah and in words derived from this root, this fear contains love. In addition, the situation of those who leave the middle way by falling into excess and understatement is equal to moving away from conformity with 'taqwa'. So, the deed that is suitable for "taqwa" is far from the excess and in the middle. It needs to be balanced. In addition, Māturīdī defines justice as "the middle way" and describes the middle way as being just. From another point of view, we can call it acting wisely in practice. According to Māturīdī, 'Wisdom' means grasp of things' purposes. He sees good behavior away from extremes. While Māturīdī states that the truth of the love in the heart cannot be known, he states that the feeling of affection in a person will only be for the person from whom he benefits, and that he cannot feel love for the person from whom he does not benefit. For him, it is an entity that tries to determine what it should be and is responsible for understanding how to live a virtuous life. When we look at the moral structure of the human being, we see that the important points such as the purpose of life, the determination of good and bad, duties and responsibilities are based on or should be based on a moral purpose which has divine roots in human existence. In this study, we will try to examine Māturīdī's understanding of morality, specifically his conceptualization of "love" from a philosophical perspective. (shrink)

Criticism of post-modernizm and post-colonializm caused to question the mission of anthropology in terms of understanding different societies. Materialist, secular and anthropocentric anthropological approaches based on enlightenment and modern assumptions have faced criticism by many disciplines from philosophy and critical theory to science and quantum theory. Anthropology of religion which is a branch of cultural anthropology is also effected by changes within the broader field of anthropology. The aim of this project is to shed light on the potential of the (...) critical approach, which emerged in anthropology of religion recently and underlined the ontology, to understand religious experiences and practices of different societies. This approach is called ontological turn. In this article, first I point out the historical process in anthropology which led to the turn to ontology. Social structuralism and representationalism which played an important role for the formation of anthropology impacted significantly the ways in which anthropology understands nature and human being. According to these assumptions commonly used in anthropology, while human beings try to understand universal and static natural law principles, they create representations about nature. But, for there is only one nature, there must be only one true representation. This attempt to understand nature through representations created the base for the concepts of belief, knowledge, and mind of Edward Tylor who was the pioneer of cultural anthropology. While the mind refers to rational capacity of human being, belief is an area of irrational representations that human beings pragmatically need. Religious assumptions and practices are listed under incorrect representations. The concept of belief has been frequently used after Tylor as well to understand societies which are located outside of modernity. What ontological turn aims with criticism of conceptual framework is to prevent the domination of Western based reality. Therefore, one of the most emphasized arguments is the multiplicity of reality. This approach of ontological turn is called as taking everything serious. New definitions which are made in a way including the experiences of ethnographic objects mean taking them serious. Acceptance of the concepts by anthropologist in the ethnographic field means acceptance of difference in reality. The act of definition and conceptualizing is the act of creating different realities. In many ethnographic researches, ethnographers choses their concepts before entering to the field. This means that trying to fit differences within existing concepts and confirming the existing thoughts from different perspectives. Understanding ethnographic materials with its own terms or analyzing, explaining or interpreting ethnographic phenomenon by eliminating presumptions was always a concern for anthropology. These questions are asked so commonly that they can be seen as banal questions. The difference of ontological turn is not to ask these questions, but to ask ontological questions as an epistemological approach. The base of this ontological approach is the thought that what forms anthropologists’ perspective are not social or cultural but ontological assumptions. Thus, the question to be asked is how anthropologists’ assumptions about what the world is can be eliminated. To sum up, the idea of taking everything serious in ontological turn aims to eliminate the hierarchy between the subject and object of ethnography. Instead of seeing ethnography as an object of anthropology through modern categories, ontological turn suggests seeing ethnography as a real source to create new concepts and analytical tools. (shrink)

Müslüman kadınların İslami gelenekler tarafından bastırılmış mı özgürlüğe kavuşturulmuş mu olduğuna dair pek çok çalışma bulunmakta. Bu çalışmalardan bazıları başörtüsü gibi İslami geleneklerin bir baskı unsuru olarak görürken, bazıları da Müslüman kadınların bu gelenekleri uygularken kendi iradelerini ortaya koyduğunu, dolayısıyla bu geleneklerin bir baskı emaresi olarak görülemeyeceğini savunur. Bu çalışmada, Müslüman kadınların hayatlarının çok yönlü, ilişkisel ve mekân bağlamında şekillendiğini incelememizi sağlayacak, Deleuze felsefisi bağlamında ele alınan irade ve özgürlük kavramlarını kullanmak amaçlanmıştır. Diğer bir ifade ile Fransız filozof Gilles Deleuze (...) tarafından ortaya koyulan ilişkisel ontoloji Müslüman Kadın çalışmalarını sorgulamak için kullanılmaktadır. Bu ilişkisel ontoloji üzerinden, Müslüman kadınların dini söylemler çerçevesinde olumsuz resmedilmeleri sorgulanmakta ve bu kadınların deneyimlerine ve pratiklerine dair alternatif açıklamalar ortaya konulmaktadır. Böylece, Deleuze’in felsefesi bağlamında ele alınan irade ve özgürlük kavramları kullanılarak Müslüman kadınların dini katılım ve uygulamaları üzerinden pasif ve irade göstermeyen kadınlar olarak tasvir edilmesi sorgulanmaktadır. Müslüman kadınların durumsal uygulama ve deneyimlerini keşfedebilecek nitelikte akademik bir bakış açısı önerilmektedir. Özet: Bazı batılı kuruluşlar medeniyetler çatışması söylemini temel alarak tekil bir Müslüman dünyası tarif edip bu tek tipleştirilmiş tarifi Islama ve Müslümanlara karşı mücadele etmenin neden gerekli olduğunu gerekçelendirmek için kullanmaktadır. Müslüman kadınlar İslam gelenekleri ve Müslüman erkekler tarafından baskıya uğrayan bir gurup olarak resmedildiği için, bu söylemlerde Müslüman kadınlara dair konular önemli odak noktalarından birisi olmaktadır. Örneğin Müslüman kadın kimliğinin sembolü olarak görülen başörtüsünün bir baskı unsuru olup olmadığına dair tartışmalar görülür. Müslüman kadının başörtüsü ile bastırılmış mı özgürleştirilmiş mi olduğuna dair pek çok çalışma da bulunmaktadır. Bu çalışmalardan bazıları başörtüsü gibi İslami geleneklerin Müslüman kadınları baskıladığını ileri sürerken bazıları da kadınlar başörtüsü kullandığında bunu kendi iradeleri ile yaptığını tartışır. Örneğin Saba Mahmood irade, özgürlük, istek ve direnme gibi kavramların liberalizm temelinde anlaşılmasını sorgulayarak Müslüman kadınlar hakkındaki bu söylemlere karşı çıkar. Bu çalışmalardan bazıları da Müslüman kadınların ve onların iradelerini kullanmalarına dair konuların tarihsel ve mekânsal bağlamda yapılması gerektiğini savunur. Her ne kadar bu konuda yapılan çalışmalar olsa da, bu konu daha fazla araştırmaya ve yeniden ele alınmaya muhtaçtır. Bu çalışmada, bu konuyu çok yönlü, Müslüman kadınların deneyimlerini, isteklerini ve uygulamalarını ilişkisel ve mekânsal olarak ele alma imkânı vereceğinden, ilk olarak irade ve özgürlük kavramlarını Deleuze felsefesi temelinde ele alınmaktadır. Diğer bir deyişle, Fransız filozof Gilles Deleuze’a dayandırılan ilişkisel ontolojik bakış açısı Müslüman kadına dair tartışmalara uygulanmaktadır. Bu ilişkisel ontolojiye göre, dünya bedenlerin toplamından oluşur. Her varlık, biyolojik organizma, sosyal yapı ve soyut yapı bir bedendir. Bu bedenlerin her birisi, ister insan bedeni ister insana ait olmayan bir beden olsun, ister maddi ister madde dışı olsun, ister sosyal ister psikolojik yapılar olsun, ilişkilerin akımı ile şekillendirilir. İnsan bedeninin biyolojik, zihinsel, sosyal ve psikolojik bileşenlerini içine alan her yönü de çoklu ilişkiler ile oluşturulur. Bu yüzden, bir insan öznesi hakkında konuştuğumuzda, aslında karmaşık ve çoklu ilişkilere dair konuşuruz. Bedenin bu şekilde ele alınması irade kavramının da yeniden ele alınmasını gerektirir. İrade kavramının bu bağlamda ele alınması dikkati bedenleri üreten ilişkiler üzerine odaklar. Bedenler ilişkilerin akımı ile şekillendirildiği için, bedenlerin belirli şekillerde hissetme, davranma ve istemeye dair kapasiteleri de sahip oldukları ilişkilere göre şekillenir. Bu ilişkisel ontoloji temelinde, Müslüman kadınların bedenlerinin ilişkilerin akımı ile şekillenen çoklu elementlerin karmaşık bir araya gelişler olarak ele alınmalıdır. Bu kavramlaştırma Müslüman kadınların hayatının izole edilmiş dini gelenekler temelinde oluşmuş gibi resmedilmesini sorgulatmaktadır. Müslüman kadınların iradeleri, kapasiteleri ve sınırlılıkları kadar deneyimleri, pratikleri ve istekleri de sosyal-politik söylemler, aile içi ilişkiler, materyal yapılar ve ekonomik şartlar gibi çoklu faktörler ile kurulan ilişkiler üzerinden şekillenir. Diğer bir ifade ile bu kadınların belirli şekillerde davranmaya dair güçleri kendilerini çevreleyen bedenler ile kurdukları ilişkilere göre şekillenir. Bu bedenler dini veya seküler unsurlar olabilir, insan veya insana ait olmayan unsurlar olabilir, ya da maddi veya madde dışı faktörler olabilir. Sonuç olarak, Müslüman kadınların bedenleri ve irade gösterme şekilleri her zaman bir süreklilik içinde bağlantı kuran veya bağlantılarını koparan çeşitli elementler ile üretilmektedir. Deleuze felsefesi temelindeki bu beden ve irade kavramlaştırmaları Müslüman kadınların dini geleneklerine salt itaat temelinde resmedilmelerini sorgulamak için kullanılmaktadır. Bu kadınların hayatlarındaki çoklu yapısal denebilecek elementlerin aydınlatılması amaçlanmakta ve onların iradelerinin parçalı ve ilişkisel bir şekilde anlaşılması önerilmektedir. İlişkisel ontolojik lensler aracılığı ile Müslüman kadınlar resmedilirken görünmez kılınan veya fotoğrafın dışında bırakılan dinamik ve heterojen unsurlar tetkik edilmektedir. Bu amaç için, Deleuze felsefesi temelinde yapılan kavramlaştırılmalar 2018’de doktora çalışması için Başkent Kadın Platformunda yapılan bir röportaja ve Türkiye’deki bazı etnografik gözlemlere uygulanmaktadır. Ortaya konulan teorik bağlama daha uygun olacağından, bir gruptan ya da daha geniş bir çerçevede veri toplamak yerine, bu röportajdan elde edilen verilerin detaylı bir şekilde ele alınması amaçlanmaktadır. Bu ontolojik bakış açısını Müslüman Kadın konusuna uygulayarak, Müslüman kadınların hayatındaki çoklu ve ilişkisel etken güçlere odaklanılması amaçlanmaktadır. Müslüman kadının yalnızca dini söylemler temelinde negatif olarak tanımlanması sorgulanmakta ve Müslüman kadınların deneyimlerini ve uygulamalarını anlamak için alternatif modeller olabileceğine dikkat çekilmektedir. Diğer bir şekilde ifade etmek gerekirse Müslüman kadınların deneyimleri ilişkisel, çok yönlü, parçalı ve muayyen olarak ele alınmalıdır. Hayal edilen tekil bir grup yerine, çok yönlülüğün ve ilişkiselliğin keşfedilmesine ihtiyaç duyulmaktadır. Bu yüzden Müslüman kadınların belirli zeminler temelinde anlaşılmaya çalışılması önerilmektedir. Bu tur bir analizde, bir araştırmacının amacı Müslüman kadını çok yönlü bir özne ve irade anlayışı temelinde belirli zeminlerde keşfetmek olmalıdır ki iç içe geçmiş baskı ve özgürleşme şekilleri de anlaşılabilsin. Müslüman kadının kimliğinin kategorileştirilmesi ve marjinalleştirilmesi yerine, devam edegelen şekilde deneyimlerin ve uygulamaların oluşum ve yeniden oluşumlarının üzerinde durulmalıdır. (shrink)

When addressing the Muslim women question, one of the problematic issues is the centrality of a religious tradition or a political ideology as a primary subject of inquiry. Muslim women are seen as the embodiment of a singular tradition or ideology, as in the case of Turkey, where the contemporary headscarf-wearing women are represented as ‘Islamist’. In this project, I aim to problematise this stereotyping categorisation through ontological conceptualisations, inspired by the French thinker Gilles Deleuze. To implement the relational ontology (...) of Deleuze, I examine headscarf contestations in Turkey through interviews conducted in two women’s organisations in Turkey: Capital City Women’s Platform (Baskent Kadin Platformu) and Hazar. I argue that the world constantly ‘becomes’ through flows of relations between multiple elements; therefore, it is a multiplicity, an intensity and fractured. With this Deleuzian ontology in mind, I consider the quotidian physical, material and social resources of my interviews with the aim of elucidating relations between a female body and the commodities produced by multiple socio-economic and political factors in Turkey. Then I address a Deleuzian understanding of categorisations such as class, gender, race and ideology. These categorisations, for Deleuze, are aggregations of multiplicities and fluidities forming specific fixations according to a range of ascribed characteristics, such as income, education, employment or dress codes. In this regard, I conclude that the label ‘Islamist’ restrains the relational and multiple characters of headscarf practices within a unifying category by attributing certain features to particular embodiments and materials. (shrink)

This article presents and discusses the method of micro-phenomenological self-inquiry. Micro-phenomenology is usually performed with two persons, one interviewer and one interviewee. Micro-phenomenological self-inquiry consists of one person investigating their own experience. The different aspects of the regular micro-phenomenological interview are reviewed in relation to the process of self-inquiry. Examples of recent studies that apply micro-phenomenological self-inquiry are presented. Finally, there is a discussion of some methodological problems and objections. Advantages and disadvantages of micro-phenomenological self-inquiry are considered. Suggestions are given (...) for what kind of research and research contexts that micro-phenomenological self-inquiry may be particularly suitable for. (shrink)

The dynamic developmental theory (DDT) has benefited from the insights of the commentators, particularly in terms of the implications for the proposed steepened delay gradients in attention-deficit/hyperactivity disorder (ADHD). The introduction of modified memory processes as a basis for the delay gradients improved the links to aspects of ADHD. However, it remains unclear whether the hyperactive-impulsive and inattentive subtypes are separate subgroups or may be explained as different outcomes of the same genetic factors and thus explicable by the same principles. (...) The DDT suggests that altered reinforcement and extinction processes define an endophenotype in ADHD that can be related dimensionally to inattention, hyperactivity, and impulsivity. The relation between the suggested endophenotype, characterized by changes in basic learning mechanisms, and other endophenotypes characterized by delay aversion or response disinhibition, needs to be tested in future studies. (shrink)