Functional near infrared spectroscopy has been gaining increasing interest as a practical mobile functional brain imaging technology for understanding the neural correlates of social cognition and emotional processing in the human prefrontal cortex. Considering the cognitive complexity of human-robot interactions, the aim of this study was to explore the neural correlates of emotional processing of congruent and incongruent pairs of human and robot audio-visual stimuli in the human PFC with fNIRS methodology. Hemodynamic responses from the PFC region of 29 subjects (...) were recorded with fNIRS during an experimental paradigm which consisted of auditory and visual presentation of human and robot stimuli. Distinct neural responses to human and robot stimuli were detected at the dorsolateral prefrontal cortex and orbitofrontal cortex regions. Presentation of robot voice elicited significantly less hemodynamic response than presentation of human voice in a left OFC channel. Meanwhile, processing of human faces elicited significantly higher hemodynamic activity when compared to processing of robot faces in two left DLPFC channels and a left OFC channel. Significant correlation between the hemodynamic and behavioral responses for the face-voice mismatch effect was found in the left OFC. Our results highlight the potential of fNIRS for unraveling the neural processing of human and robot audio-visual stimuli, which might enable optimization of social robot designs and contribute to elucidation of the neural processing of human and robot stimuli in the PFC in naturalistic conditions. (shrink)

Sociability is essential for modern robots to increase their acceptability in human environments. Traditional techniques use manually engineered utility functions inspired by observing pedestrian behaviors to achieve social navigation. However, social aspects of navigation are diverse, changing across different types of environments, societies, and population densities, making it unrealistic to use hand-crafted techniques in each domain. This paper presents a data-driven navigation architecture that uses state-of-the-art neural architectures, namely Conditional Neural Processes, to learn global and local controllers of the mobile (...) robot from observations. Additionally, we leverage a state-of-the-art, deep prediction mechanism to detect situations not similar to the trained ones, where reactive controllers step in to ensure safe navigation. Our results demonstrate that the proposed framework can successfully carry out navigation tasks regarding social norms in the data. Further, we showed that our system produces fewer personal-zone violations, causing less discomfort. (shrink)

Distinction of ‘awām- khawāṣ (the ordinary and the elite) is a general distinction in philosophical literature that shows the difference of people in their level of understanding the truth. It is possible to take this distinction back to Plato in Ancient Greek philosophy. Plato's hesitation in expressing his philosophical thoughts in written form, and Aristotle's use of obscure expressions and symbols in his works against the possibility of reaching those who are not competent, is a result of the distinction between (...) ‘awām-khawāṣ. This distinction was covered in Islamic thought by associating it with the three addressing styles mentioned in the Quran and the fact that the prophet was proclaiming the message according to these addressing styles. The purpose of this study is to reveal how the truth should be conveyed to people of all levels through the evaluations of the Islamic philosophers and thinkers on the distinction between ‘awām and khawāṣ. In the study it will be attempted to find answers to the questions of what are the reasons leading the Islamic philosophers and thinkers to make the distinction between ‘awām and khawāṣ, what arguments they used to explained the necessity of this distinction and why is the distinction between ‘awām and khawāṣ so important. Firstly, the lexical and terminological meanings of the concepts of ‘awām and khawāṣ are introduced. The ‘awām, which is used to express the public, ordinary people, and the lower layer of the society, is a term that qualifies the ignorant society, who has adopted a system of imitation-based life and belief cannot understand the truth of life. Khawāṣ, who are defined as the elite, the prominent, who represents the intellectual group and strives to grasp the truth, base their life and belief on knowledge and attain a higher level of awareness. After the literal and terminological meanings, it has been proceeded to the historical background of this distinction. Then the views of Islamic philosophers and thinkers who directly point to this distinction in this regard have been examined by referring to their main works. These are al-Fārābī, Ikhvān-Ṣafāʾ, Ibn Sinā, Rāghıb al-Iṣfahānī, Ghazālī, Ibn Tufayl, Ibn Rūshd, Ibn'ūn-Nefīs. For instance, al-Fārābī makes a clear distinction between ‘awām and khawāṣ in his works on political philosophy. He addresses this distinction by stating that the virtuous city is divided into two groups, the difference is in the methods used by these group to grasp the truth, and that they can achieve happiness in different ways. Stating that people are made up of different groups, Ikhvān-Ṣafāʾ goes to the distinction of ‘awām- khawāṣ and classifies the sciences accordingly. In addition, Ikhvān-Ṣafāʾ say that the prophets pay attention to the mentioned distinction while communicating the message of Allah to people. Ikhvān-Ṣafāʾ have related this distinction to the distinction between exoteric and esoteric. The understanding of prophethood and eschatology of Ibn Sinā shows ‘awām-khawāṣ distinction very clearly, too. According to him the truth should be conveyed gradually. Ghazālī claims that the ‘awām should not demand the sciences that are not suitable for their cognitive level and that they should leave them to competent people. In Islamic thought the dominant idea is that both wisdom and religion are presented in exo-teric and esoteric knowledge and that the learning of the esoteric way is only necessary for the khawāṣ. The aim of the ‘awām-khawāṣ distinction is to prevent misunderstanding that would arise when the knowledge would be conveyed to wrong people and thus to prevent the loss of truth by those who are not competent. The majority of Islamic thinkers call ‘awām as people of imagination, and khawāṣ as people of thought. They think that the methods of thinking and imagining should be taken into account when explaining the religious and philosophical truths. They have also emphasized the perfection of the prophetic style of addressing society. The symbols and metaphors that the prophets used to express religious truths or the metaphors and symbolic stories that are preferred by philosophers to tell some truths can be seen as a product of the distinction between ‘awām and khawāṣ. As it can be seen in the example of Ḥay bin Ya-qẓān, explaining the truth clearly to ‘awām may cause them to deviate from the right way. For this reason, it is necessary to tell the truth to people according to their level of understanding. It is possible to say that the ideas of Islamic thinkers about this distinction still remain important to-day, due to the fact that people have different dispositions and their level of understanding is not the same despite a change in time and place. Therefore, the disadvantage as pointed out by the Islamic thinkers is that the attempt to convey the truth to people may not be able to reach its exact purpose by ignoring this distinction. (shrink)

Analogy-making is finding analogies between different situations. In this paper, we provide a new model of computational analogy-making which uses Situation Theory as its formal background. Situation Theory is a semantic and logical theory which provides a naturalistic way to represent relations in situations. The system described in this paper is aimed at solving analogy problems made by basic geometric figures in a chessboard-like environment.

Philosophy; philosophers, Turkish; Hacıkadiroğlu, Vehbi.

Events such as industrialization, population growth and old age have made the disability more visible. We think that the disabled people's attitude towards being disabled and religion is an important issue to be investigated in terms of formation of the social sensitivity about the learning of the thoughts of disabled people. In this context, it is aimed to investigate the function of the religion in terms of how the disabled identify, understand and overcome the problems related to being disabled. The (...) sample of the study consisted of 58 people, 20 (34.5%) female and 38 (65.5%) male. Semi-structured interview technique was used as the research qualitative research method and descriptive analysis technique was used in the analysis of the data. In the article, the relation between disability and religion has been tried to be understood in terms of sociology of religion in the context of functionalist approach. In general, disabled people evaluate disability (81.1%) as "examination", (10.3%) as "problem" and (8.6%) as "difference”. It is concluded that religion affects the thoughts of disabled person in a positive way to understand and accept the disability. It has been seen that the disabled people have applied to the state, social support systems and spiritual values ​​to overcome their problems. However, it is the duty of all social institutions to increase the social sensitivity to the disabled people.Summary: Events such as industrialization, population growth and old age have further increased disability. It is important that the social sensitivity towards disabled people and disabled people’s thoughts about disability should be learned. We think that the disabled people's attitude towards being disabled and towards religion is an important issue to be investigated. In this study, the functions of religion to overcome the problems related to the disability and the way how the disabled people define and understand the disability will be investigated. In this context, we think that an individual's overcoming the problems related to disability is an important issue that should be examined in terms of religion-referenced behavior.The sample of the study consisted of 58 people, 20 (34.5 %) female and 38 (65.5 %) male. Semi-structured interview technique was used as the research qualitative research method and descriptive analysis technique was used in the analysis of the data. In the article, the relation between disability and religion has been tried to be perceived in terms of sociology of religion in the context of functionalist approach.It is a fact that various approaches to disability in various societies have been made during the historical process. These approaches are known as moral, medicinal/medical, social, human rights and limitative models. Each of these approaches points to a specific direction and problems of disability. In other words, each model handles and predicts a different dimension of the subject.According to the Qur’ân, disability means not to be in a bodily sense, but to stay away from the truth and expressed in the way of not seeing the truth, not grasping and not hearing, that is, figuratively meaningful. Again from the point of view of the Qur’ân, the first cause of disability comes to people through the divine will and test. The others are due to people's own mistakes.The changing paradigm shift with the enlightenment process has changed the way people view each other. In this context, with the thought and modernization of enlightenment, people's view of human beings and environment has changed. The body which is thought as the trust of God has turned into a body in which one is his proprietor. Therefore, this situation brought the contest, the debate, the comparison and the alienation together.Today, people with disabilities face many financial, spiritual, social and cultural problems. Poverty arising from unemployment, livelihood, accommodation constitute financial problems that are the first to come to mind; access to places of worship, instruction of worship, fulfillment of worship, lack of spiritual care and support constitute spiritual problems; education, health, access and social exclusion constitute social and cultural problems.Disabled people ask themselves these questions related to disability: Why did it happen to me? If it is a test, why do not I start the test on equal conditions with healthy people? Here the disabled person consults the religion to understand and find an answer to the situation that he is in. Because religion is an important factor that responds to the search for meaning, it reduces the feeling of deprivation, and fulfills the task of compensation mechanism. In addition to this, religion gives life a goal and power to the person to overcome the problems he encounters with.In our research on the relationship between disability and religion, religion as in many subjects has contributed positively to the individual’s view towards the fact of disability and to overcome some problems. For example, as a result of the research, the participants evaluated "disability" (81.1 %) as ‘test’ (10.3%) as ‘problem’ and (8.6 %) as ‘difference’.They answered the question ‘How has the disability affected your religious thoughts?’, 71% of the participants expressed that it has affected in a positive way (as a test, made me closer to God, increased my loyalty to God, a motivation source). Besides, 23 % of the participants expressed that it hasn't caused any changes (already believed, fate, disability isn't an obstruct to worship) and 6 % of the participants expressed that it has affected in a negative way (my life is upside down, I am questioning this situation).In addition to those who answered the question ‘Has the disability affected your life?’ in a ‘positive’ way, there is a considerable amount of people who said that the entrances of the mosques are not suitable for the disabled people. In addition, the disabled people stated that they have problems with the way of worshipping (orthopedically disabled), listening to the Qur’ân, hearing the azan (hearing impaired), and cannot go to the mosques and cannot fast because of the health problems, all of which have affected their religious life in a ‘negative’ way. We can gather the answers given to the question in three categories about what kind of behaviors the disabled people do to overcome/eliminate problems. The first is that they receive a variety of services and assistance by applying to the state for material support in order to overcome the problems related to disability and the second is that the social support services are mainly given within the family and friends, and the third is they worship, pray and fast, which are must of Islam, to eliminate the spiritual distress.The rate of people, whose answers are ‘positive’ to this question ‘Does your religious belief have an effect to deal with the disability?’ because they believe the afterlife and who say they feel relieved by praying and worshipping, is very high (95%). Moreover, it is remarkable that the ones say they are ‘not positive’ still explain this with religious concepts such as test and examination which require patience. In short, religion relieves disabled people by fulfilling the task of compensation mechanism with understanding disability and overcoming problems.Almost half of the participants (45%) said no to the following question: Is there any kind of material/spiritual support given to you by the religious officials or religious people in your community? Some factors affecting this situation are that religious officials have no knowledge and education about how to treat disabled people and how to help them.As a result, disabled people face various financial and spiritual problems. They consult religion to solve some of these problems. The vast majority of the disabled consider disability as a test and a fate. Therefore, religion plays an important role for disabled people to understand disability and cope with it. Besides, disabled people have stated that they face various problems in fulfilling their worship and in accessing the places of worship. In this context, physically disabled people also need the supportive power of religion just like other disabled people. (shrink)

In this interview, Brian Massumi discusses the possibility of a collective practice of experimentation beyond the infernal alternatives between the state authoritarianism and a narrow and exclusionary notion of freedom based on the individual, reinforced by the Covid-19 pandemic. This requires diagnosing the mix of forces at play, in other words, examining the interlinkages of various modes of power. Analysis of the ecology of powers then invokes a positive project that is inventing an aesthetics of the earth. An aesthetics of (...) the earth is a call for a more-than-human relational ethics, which takes place in intricate co-composition with the earth and its emergent strata of all kinds: viral, bacterial, vegetal, animal, human, technological. Thus, from the ecology of powers to an aesthetics of the earth, Massumi proposes a politics of potential that is diagnostic rather than prescriptive yet encourages experimentation towards a postcapitalist future at this critical juncture of our epoch. (shrink)

With the findings of microbiome studies, many artists have begun to focus on environments where microbe-human interactions take place. Beyond the sharp boundaries that separate human and microbe as distinct entities, they give an artistic expression to the complex symbiotic modes between them. Güneş-Helen Isitan’s work _Hybridities_: _Almost Other_ creates images of human-microbe symbiosis by mobilizing certain scientific tools and discourses and the possibilities of photographic medium. A “microbe-image” emerges as a result of multi-species interaction and is produced by traversing (...) multi-sites. Its apparatus contains its own production process as a problematic knot to be posed. This requires approaching the work with a certain ethnographic sensibility. As a result, manufacturing life through microbe-images becomes inseparable from technical, scientific, social, methodological, and philosophical issues that are weaved in _Hybridities_: _Almost Other_’s “biophotographic” apparatus. (shrink)

This research seeks an answer to the question of why spirituality is needed in social service. Providing spiritual support resources to the client in overcoming the problems that people face, coping with these problems, making sense of them, and reaching spiritual peace is called spiritually sensitive social service. It can be said that the history of social work is equivalent to the history of humanity. Therefore, especially in the West, the problems experienced in the modernization process, or the dominant paradigm (...) of the period (science-church conflict, rationalization and positivist approach to knowledge) brought a social service discipline and intervention, which was far from spirituality. It can be said that, in the last quarter of the 20th century, the lack of this approach was felt in the West and the studies on this field are accumulating today. In Turkey, there is an obvious gap in this literature. The problem of the present study is why there is a need for spiritually sensitive social service. The gap in the literature on this subject in Turkey indicates the importance of the study. The present study is of a descriptive method based on literature review. Social service is a career that aims to increase the functionality of individuals, families, groups, and societies at micro, mezzo, and macro levels and to strengthen them in overcoming their problems. Therefore, social service helps individuals to overcome problems arising from the individual issues and external factors and to meet resources with opportunities. It is obvious that it is difficult for a social service approach, which is distant from spiritual values, to find satisfactory answers to some of the questions and problems faced by individuals. It is clear that the understanding and practices of social service sensitive to spirituality will play an important role in helping clients overcome problems, make sense of them, and strengthen the individual. This study addresses the necessity of spiritually sensitive social service in four items: First, modern societies are under more threat and fear in comparison with the ones in the past. Therefore, they experience more anxiety, stress, and distrust. While the developments in technology and science offer great opportunities and conveniences to people, they have also manifested some problems that have not been experienced until today. Social service sensitive to spirituality will contribute to the separation of individuals, groups, and communities from the climate of fear they have experienced by activating their current cultural structure and world of belief. Second, modern lifestyle and individualization have isolated people by weakening people's social support systems. Modern lifestyle makes people to experience loneliness. The individualistic and self-centered lifestyle has alienated the individual from social ties and created a perception that one does not need anyone else. Social service that is sensitive to spirituality will increase the quality of life and joy of the individual by eliminating one’s loneliness and will help one to look to the future with hope and to overcome one’s loneliness. Third, human beings want to make sense of the events and problems they encounter. It would not be wrong to call the modern age "the age of the crisis of meaning". Today's people are experiencing serious crises in terms of making sense of the problems they face. Especially when faced with existential life-threatening factors such as severe illnesses, disability, and death, spirituality has a great impact on overcoming these problems and making sense of life. The efforts of individuals to rebuild the meaning they have lost can only be possible with the provision of social services sensitive to spirituality. Fourth, since the modern social service understanding is human-centered, holistic, and rights-based, the idea that people should be evaluated holistically highlights the necessity of spiritually sensitive social service. Experiencing a dizzying, diverse and, rapid change, today's people live in a complex network of relationships. The inaccuracy of the one-dimensional evaluation of human behavior is better understood today. The individual differences of the clients and their approaches to the problems make it necessary to evaluate the applications for these with a holistic and encompassing perspective. Therefore, the holistic evaluation of human also reveals the necessity of evaluating the spiritual social service within the framework of the rights arising from being human, not as a treat offered to individuals. (shrink)

In _Kant on Conscience_ Emre Kazim offers the first systematic treatment of Kant’s theory of conscience. Contrary to the scholarly consensus, Kazim argues that Kant’s various discussions of conscience are philosophically coherent aspects of the same unified thing.

This paper investigates the Turkish Constitutional Court (TCC)’s treatment of legal challenges brought against Turkey’s legal responses to the COVID-19 pandemic. Drawing on a detailed examination of the TCC’s institutional features, political origins and jurisprudential trajectory, and taking three politically salient judgments of the TCC concerning Turkey’s executive-dominated pandemic control as the point of departure, the paper argues that the TCC chose to exercise judicial restraint both in protecting fundamental rights and reviewing pandemic policies of the executive. It also argues (...) that the TCC’s judicial restraint during the pandemic was simply the re-manifestation of its ‘play-it-safe’ strategy — a judicial stance the TCC willingly adopted in the aftermath of the 2016 attempted coup despite possessing strong constitutional powers of judicial review, and its established attitude of assertive scrutiny in the past. From a more theoretical perspective, the analysis also explores how the passive role to which the TCC is consigned in an increasingly authoritarian regime since the 2016 failed coup relates to the global phenomenon of judicialization of authoritarian politics. (shrink)

The post-modernist approach to architecture often presents tradition as a problem of image. Postmodernism prioritizes the display of stylized images of historic buildings in order to prompt one to deal primarily with the visual appeal of the historic forms rather than the experience of the buildings.

One barrier to optimal pain management in the neonatal intensive care unit is how the healthcare community perceives, and therefore manages, neonatal pain. In this paper, we emphasise that healthcare professionals not only have a professional obligation to care for neonates in the NICU, but that these patients are intrinsically worthy of care. We discuss the conditions that make neonates worthy recipients of pain management by highlighting how neonates are vulnerable to pain and harm, and completely dependent on others for (...) pain management. We argue for a relational account of ethical decision-making in the NICU by demonstrating how an increase in vulnerability and dependence may be experienced by the healthcare community and the neonate’s family. Finally, an ethical framework for decisions around neonatal pain management is proposed, focussing on surrogate decision-making and the importance of compassionate action through both a reflective and an affective empathy. As empathy can be highly motivating against pain, we propose that, in addition to educational programs that raise awareness and knowledge of neonatal pain and pain management, healthcare professionals must cultivate empathy in a collective manner, where all members of the NICU team, including parents, are compassionate decision-makers. (shrink)

Claude Lefort’s theory of democratic indeterminacy has been an influential source among democratic theorists to demonstrate that democratic times lack absolute and determinate grounds on which to b...

Background:Moral distress is a common problem among professionals working in the field of healthcare. Moral distress is the distress experienced by a professional when he or she cannot fulfill the correct action due to several obstacles, although he or she is aware of what it is. The level of moral distress experienced by nurses working in intensive care units varies from one country/culture/institution to another. However, in Turkey, there is neither a measurement tool used to assess moral distress suffered by (...) nurses nor a study conducted on the issue.Aim/objective:The study aims to (a) validate the Turkish version of the Moral Distress Scale–Revised to be used in intensive care units and to examine the validity and reliability of the Turkish version of the scale, and (b) explore Turkish intensive care nurses’ moral distress level.Method:The sample of this methodological, descriptive, and cross-sectional design study comprises 200 nurses working in the intensive care units of internal medicine and surgical departments of four hospitals in three cities in Turkey. The data were collected with the Socio-Demographic Characteristics Form and The Turkish Version of Moral Distress Scale–Revised.Ethical considerations:The study proposal was approved by the ethics committee of the Faculty of Medicine, Cumhuriyet University. All participating nurses provided informed consent and were assured of data confidentiality.Results:In parallel with the original scale, Turkish version of Moral Distress Scale–Revised consists of 21 items, and shows a one-factor structure. It was determined that the moral distress total and item mean scores of the nurses participating in the study were 70.81 ± 48.23 and 3.36 ± 4.50, respectively.Conclusion:Turkish version of Moral Distress Scale–Revised can be used as a reliable and valid measurement tool for the evaluation of moral distress experienced by nurses working in intensive care units in Turkey. In line with our findings, it can be said that nurses suffered low level of moral distress. However, factors which caused the nurses in our study to experience higher levels of moral distress are inadequate communication within the team, working with professionals they considered as incompetent, and futile care. (shrink)

Background:Moral distress is a common problem among professionals working in the field of healthcare. Moral distress is the distress experienced by a professional when he or she cannot fulfill the correct action due to several obstacles, although he or she is aware of what it is. The level of moral distress experienced by nurses working in intensive care units varies from one country/culture/institution to another. However, in Turkey, there is neither a measurement tool used to assess moral distress suffered by (...) nurses nor a study conducted on the issue.Aim/objective:The study aims to (a) validate the Turkish version of the Moral Distress Scale–Revised to be used in intensive care units and to examine the validity and reliability of the Turkish version of the scale, and (b) explore Turkish intensive care nurses’ moral distress level.Method:The sample of this methodological, descriptive, and cross-sectional design study comprises 200 nurses working in the intensive care units of internal medicine and surgical departments of four hospitals in three cities in Turkey. The data were collected with the Socio-Demographic Characteristics Form and The Turkish Version of Moral Distress Scale–Revised.Ethical considerations:The study proposal was approved by the ethics committee of the Faculty of Medicine, Cumhuriyet University. All participating nurses provided informed consent and were assured of data confidentiality.Results:In parallel with the original scale, Turkish version of Moral Distress Scale–Revised consists of 21 items, and shows a one-factor structure. It was determined that the moral distress total and item mean scores of the nurses participating in the study were 70.81 ± 48.23 and 3.36 ± 4.50, respectively.Conclusion:Turkish version of Moral Distress Scale–Revised can be used as a reliable and valid measurement tool for the evaluation of moral distress experienced by nurses working in intensive care units in Turkey. In line with our findings, it can be said that nurses suffered low level of moral distress. However, factors which caused the nurses in our study to experience higher levels of moral distress are inadequate communication within the team, working with professionals they considered as incompetent, and futile care. (shrink)

We propose here to analyze Patočka’s dialogue with Merleau-Ponty and Maine de Biran with regard to the reciprocal implication of the body and existence. Patočka’s gesture seeks to discover the condition of existence and its effectiveness, named by the concept of flesh for Merleau-Ponty. What is the meaning of existence as constitutive flesh? The analysis will consist of three parts. The first part of the article presents the meaning of embodiment characterized by Merleau-Ponty in the analysis of the experience of (...) the body as a sexed being. In the second part, we will analyze the corporeal movement that shows existence in its specificity. In the third and final part, we will analyze the original relationship of subjectivity to corporeal movement through Patočka’s reading of Maine de Biran. (shrink)

Most refugees residing in the European Union (EU) do not retain their voting rights in states of origin or lack the means to exercise them effectively. Most member states of the EU do not extend voting rights to refugees. This leaves a large population of refugees residing within the borders of the EU in a unique state of disenfranchisement. In this article, I consider this problem from a democratic perspective. Should refugees in the EU have voting rights? My answer turns (...) on three aspects characterizing the circumstances of refugees: First, refugees reside in member states for an indeterminate, and typically protracted, amount of time without any exit options. Second, the political governance of the EU and its member states significantly shapes the lives of refugees. And third, refugees lack effective voting rights, and consequently, a meaningful political membership, in any political community across the world. In turn, based on an all-subjected principle of democratic inclusion, I argue that refugees should be secured state-level voting rights in member states, albeit with a condition of the period of residency. Moreover, they should have immediate voting rights at the supranational institutions of the EU such as the European Parliament. (shrink)

Türk makam müziği, kökeni Orta Asya’ya dayanan, Çin, Hint, Fars ve Ortadoğu kültürüyle yoğurulmuş, çok kültürlü yapısıyla oldukça zenginleşmiş bir müziktir. İslâmiyetin kabulüyle Orta çağ İslâm dünyasının en önemli kuramcılarından olan Kındî, Farâbî ve İbn-î Sînâ yapmış oldukları çalışmalarla Türk makam müziğinin gelişimine büyük katkı sağlamışlardır. Türk mûsikîsi en büyük gelişimini Osmanlı devleti zamanında göstermiştir. Padişahların birçoğunun mevlevî tarikatına mensup olması bu bağlamda mûsikî ve edebiyata hâkim olmaları gelişimi sağlayan en önemli etkenlerdendir. Türk makam müziğinin gelişiminde Doğu coğrafyası ile olan (...) etkileşiminde önemli payı vardır. Safüyiddin Urmevî ve Abdülkâdir Merâgî yazmış oldukları eserlerle mûsikînin şekillenmesine büyük katkı sağlamıştır. On beşinci yüzyıl Türk makam müziği adına yapılan kuramsal çalışmaların arttığı, yapılanmanın hızlandığı ve günümüz mûsikî nazariyatının şekillendiği bir yüzyıl olmuştur. On altıncı yüzyılın sefer ve fetihlerle geçmesi mûsikî adına bir duraksamayı da beraberinde getirmiş, On yedinci yüzyıl ise özellikle bestecilik alanında önemli gelişmelerin yaşandığı bir dönem olmuştur. Çoğu müzik tarihçisi bu dönemi klâsik dönem olarak kabul etmiştir. Çalışmanın başlığında da belirtildiği üzere Hatip Zâkirî Hasan Efendi bu yüzyılın dini form besteciliğinde en önemli isimleri arasında yer almaktadır. Çalışmada bestecinin TRT repertuvarında yer alan Rast makamında ve ilâhî formunda iki adet eseri makam ve biçim açısından incelenmiş ve dönemin mûsikî kültürü adına çıkarımlar yapılmıştır. (shrink)

Our guiding research hypothesis is as follows: we believe that the significant progress made by the phenomenology of immanence and by the phenomenology of transcendence are not distinguished so much by the positing of new problems as by the reformulation of «the question of the ground of intentionality» that fueled the entire phenomenological tradition. It is striking that, despite the different solutions they offer, these two approaches have the same critical orientation vis-à-vis phenomenology , and they have the task of (...) testing phenomenology in a confrontation with its various «outsides» by according a central place to the «non-intentional.» For it is only by starting from such an enterprise of showing the limits of intentionality that the possibility is opened of a true surpassing of the Husserlian perspective that the given is the measure of all things. To do this, we want to emphasize the positions of Merleau-Ponty and Patočka on this fundamental issue and show that their approaches bear phenomenology, throughits own means, to the threshold of a domain that is no longer the phenomena in the Husserlian sense. (shrink)

Scholarship on the early modern practice of animal trials in Europe has grown substantially in the last few decades. After a critical literature review pointing at the shortcomings of positivist approaches and of the interpretation of the phenomenon as a purely religious practice, I present Foucauldian genealogy as a more rigorous framework for understanding the purpose this peculiar practice may have served. The benefits of adopting a Foucauldian perspective are twofold. First, it allows for a subtle functionalism that does not (...) treat this tradition as a homogeneous block. Second, it gives an opportunity to introduce the animal body into Foucault’s genealogy of power, which rather focuses on the human body and interhuman relationships. (shrink)

ABSTRACTOn 4 September 2015 asylum seekers who got stranded in Budapest’s Keleti train station began a march to cross the Austrian border. Their aim was to reach Germany and Sweden where they believed their asylum claims would be better received. In this article, I argue that the march should be characterized as an act of civil disobedience. This claim may seem to contradict common convictions regarding acts of civil disobedience as well as asylum seekers. The most common justifications are given (...) with reference to moral rights of citizens and concerns for enhancing justice or democracy within states. Asylum seekers are not members of the European public. How can they be entitled to break the law? I first show that the march displays features of a paradigm case of civil disobedience. Then, I identify moral reasons for asylum seekers to carry out the march acceptable from both strong and weak cosmopolitan perspectives. After that, I point out its corrective, stabilizing and democracy-enhancing roles in the European political landscape. I conclude by emphasizing that conceptualizing the march as an act of civil disobedience is significant in recognizing asylum seekers as political agents making claims within an evolving framework of refugee protection. (shrink)

A significant portion of philosophical questions concerning the Holocaust revolve around the problem of representation, that is, how the event can be represented in a concept or in an image, if at all. This article argues that Nuit et brouillard (Night and Fog, 1956) by Alain Resnais and Inglourious Basterds by Quentin Tarantino (2009) respond to the problem of representation in an original way by challenging the conventions of their respective genre. The juxtaposition of past and present images in Nuit (...) et brouillard proposes a new form of remembering that liberates memory from the confines of the past in order not to lose sight of what is happening now. Inglourious Basterds, similarly, circumvents the problem of realistic representation by means of a counter-historical story in which Hitler is brutally killed in Paris. Pushing to the extreme the Americanisation that is typical of the Hollywood treatments of World War II, Tarantino offers a multi-layered spectacle of violence that culminates in the burning down of a film theatre as a symbol of Tarantino’s having done with representation. (shrink)

It is the intention in this article to explain the electoral stagnation of the Republican People’s Party (Cumhuriyet Halk Partisi, CHP) in the light of the 2015 parliamentary elections in Turkey. Drawing on theories of voting behavior, the article uncovers the organizational shortcomings within the party and the problem of credibility that have emerged as significant impediments to the party in addressing long-term historical-structural issues, mainly the division of Turkish society between the religious periphery and the secular center. Furthermore, the (...) strong identification between the ruling Justice and Development Party (Adalet ve Kalkınma Partisi, AKP) and its partisans have made party-switching difficult, having been achieved, above all, through the provision of economic benefits and public services and the consolidation of party identification through growing polarization and division in Turkish politics. Last but not least, the changes to the political environment between the June 7 and November 1, 2015 elections, pushed stability and security to the top of the agenda, as well as AKP’s electoral adjustments in the run-up to the November 1 elections inhibited any possible flow of votes to the CHP. (shrink)

A significant portion of philosophical questions concerning the Holocaust revolve around the problem of representation, that is, how the event can be represented in a concept or in an image, if at all. This article argues that Nuit et brouillard (Night and Fog, 1956) by Alain Resnais and Inglourious Basterds by Quentin Tarantino (2009) respond to the problem of representation in an original way by challenging the conventions of their respective genre. The juxtaposition of past and present images in Nuit (...) et brouillard proposes a new form of remembering that liberates memory from the confines of the past in order not to lose sight of what is happening now. Inglourious Basterds, similarly, circumvents the problem of realistic representation by means of a counter-historical story in which Hitler is brutally killed in Paris. Pushing to the extreme the Americanisation that is typical of the Hollywood treatments of World War II, Tarantino offers a multi-layered spectacle of violence that culminates in the burning down of a film theatre as a symbol of Tarantino’s having done with representation. (shrink)

It can be said that both Plato's tripartite soul and Hippocrates' theory of temperament were influential in Galen's perception of ethics. In this respect, Galen, who presents a kind of composition of the effective philosophical and medical traditions of his day, is outside the tradition with his understanding of physicalist psychology. Considering the capacities of the soul as depending on the temperament of the body, Galen generally displays a deterministic attitude towards ethics, that is, the development of the soul. This (...) is because the natural and physical structure is difficult to change. On the other hand, Galen, whom we can call both a physician and a "philosophical therapist", argues that character traits (ethos) can be changed "to the extent that nature allows" through education and habituation at an early age. This article will try to determine and evaluate the possibility Galen ascribes to ethical change and development in humans in the context of character traits. (shrink)

Küreselleşme, uluslararası politika ve terör üzerine yapılmış bilimsel bir değerlendirme.

Freud’s psychoanalysis of Little Hans is a defining moment in psychoanalytic theory, because it marks the first psychoanalytic attempt ever to analyze childhood as an actuality rather than a set of recollected experiences. This article aims to explain Deleuze and Guattari’s dismissal of Freud’s interpretation as an act of silencing the children that is meant to corroborate his own theories of psychosexual development and particularly the Oedipus complex. Deleuze and Guattari are not against psychoanalytic interpretation in and of itself as (...) a creative intervention into the lived actuality of the analysand, but they think that Freudian psychoanalysis misses the opportunity by tracing every aspect of individual existence back to familial figures and relationships. While Freud considers the case of Little Hans as a verification of his theory of sexuality, Deleuze and Guattari regard the case as a perfect example of how psychoanalytic suggestion often distorts the utterances of the analysand for its own interests, thereby failing altogether to grasp the logic of becoming as an escape from familial determinations. (shrink)

Eski çağlardan beri siyasal şiddetin temel nedeninin gelir eşitsizliği olduğu ileri sürülmüştür. Bazı çalışmalar gelir eşitsizliği ve siyasal şiddet arasında hiçbir ilişkinin olmadığını belirtirken, bazıları ekonomik gelişme seviyesinin siyasal şiddetin daha güçlü bir belirleyicisi olduğunu savunmuşlardır. Göreceli yoksunluk tartışmaları ise yoksunluğun, uyarılmış hoşnutsuzluğun ve kolektif siyasal şiddetin çeşitli türleri arasında direk bir ilişki olduğunu savunurken kaynak seferberliği akımı; hoşnutsuzluk ve siyasal şiddet arasındaki direk bir ilişki varsayımını reddetmiştir. Rejim baskıcılığı ve siyasal şiddet arasındaki ilişkiyi saptamaya çalışan araştırmalarda ise; siyasal şiddetin (...) orta baskıcı bir rejim yapısı altında ortaya çıktığı görüşü savunulmuştur. Kısacası bu çalışma gelir eşitsizliği ve rejim baskıcılığındaki çeşitliliğin siyasal şiddet seviyesi üzerindeki etkisini inceleyerek kaynak seferberliğine karşı göreceli yoksunluk tartışmasıyla alakalı ulusa karşı bir veri analizi bildirmektedir. (shrink)