A notion that the theologians consider as a physical explanation model while discussing the movement in accordance with their theological views on the comprehension and interpretation of the universe is i‘timād. In conclusion, this notion, which has various meanings in different contexts, has been used to express “the tendency of object in motion, potential energy, pressure or resistance of an object to another object”. Within this framework, including weight-lightness, ascent-descent, impulse-pull etc., many phenomena related to the unidirectional and compulsory movement (...) of objects have been explained. On the other hand, theologians dealt with i‘timād in the context of their own conceptions of the universe, in relation to their understanding of causality while discussing the movements of bodies in the universe and their changes-transformations, and the causality relationship between them. As a result of their discussions, they asked questions about i‘timād and tried to find answers to these questions in the perspective of their own views of the universe. Furthermore, in relation to the theory of i‘timād, Mu‘tazilite scholar Abû Ishâq Ibrâhîm al-Nazzâm (d. 231/845) discussed the theory of tafra (leaping) and put forward contrary arguments. One of those who sought answers to the questions discussed in this direction and expressed an opinion on i‘timād is the Ash’arî theologian Abû al-Maâlî al-Juwaynî (d. 478/1085). He discussed i'timād in terms of the accidents of spatial generation and used i'timād as a universal explanatory theory for the phenomena of movement, space, weight and lightness, and directional phenomena such as up and down. From this point of view, he also tried to interpret i'timād with examples from natural phenomena and objects. In doing so, he synthesized i'timād within his own system and presented it as an explanatory element by considering the Ash'arite metaphysical principles through the examples he frequently gave. Thus, he put forward views on whether the movements of objects give rise to i'timād or not, and drew attention to the usage of i'timād in the Muʿtazilite and Ashʿarī schools. In this context, he tried to prove with examples whether the Muʿtazilite understanding of iʿtimād overlaps with the Ashʿarī understanding of iʿtimād. On the other hand, al-Juwaynī put forward his proofs in the context of his criticisms of the Muʿtazilites in general and al-Naẓẓām in particular. His criticisms were generally in response to the views of Muʿtazilite scholars on the phenomenon of motion in the context of iʿtimād. In fact, al-Juwaynī criticized the arguments of Abū ʿAlī al-Jubbāʾī (d. 303/916) and Abū Ḥāshim (d. 321/933) in the context of the theory of tawlīd and al-Naẓẓām in the context of the theory of tafra through their arguments. In this direction, the paper concentrates on how Juwaynî stated the examples he put while proving the theory of i‘timād in terms of movement phenomenon and what he comprehended from it. In addition, the paper discusses his criticisms against Nazzâm’s theoretical and experimental arguments he brought in the context of tafra theory while elaborating Juwaynî’s explanation of movement phenomenon. (shrink)

This paper explores the commitment to corporate citizenship on the part of the largest U.S.-based multinationals in the emerging market region of Latin America. The websites of the largest U.S.-based firms - according to the 2007 Fortune 500 list - are reviewed and their CSR efforts in Latin America are noted. The firms' positions on corporate citizenship in Latin America are mapped onto a three-by-three matrix in which firms' commitment to corporate citizenship ranges from profitmaking motivations to a more holistic (...) approach where support for non-profit causes is embraced by the entire firm and implemented at all levels, 9-26, 2000). The largest U.S.-based multinationals were selected for this study because of their leadership role and the fact that other firms within their respective industries may seek to emulate the firms' level of commitment to corporate citizenship. While the matrix can be used to evaluate corporate citizenship efforts in any market - or globally - the emphasis in this study is on Latin America, a region of interest for two reasons: because of the paucity of research on this particular emerging market region as it relates to CSR, and because there is some evidence to suggest that philanthropic initiatives by the region's wealthy individuals lag behind individual philanthropic efforts in other world regions. If this is the case, this study aims to identify whether companies are picking up the slack. (shrink)

Prof. Dr. Muhammed İffet Şarkavî, Çağdaş Dinî Düşünce (Modern Dönem Tefsir Akımlarının Analitik İncelenmesi) adlı çalışmasında “çağdaş sorunlar karşısında dinî düşüncenin vereceği cevaplar neler olabilir?” sorusuna cevap aramaktadır. Eserin temel gayesi genelde tüm müslümanların bu sorunlara çözüm üretebilmek için sergiledikleri felsefî, kelâmî, hukukî gayretleri incelemek; özelde ise çağın problemleri karşısında müslüman müfessirlerin konumunu ortaya koymaktır diyebiliriz. Müellif müfessirlerin özellikle on dokuzuncu ve yirminci yüzyıllarda yoğunlaşan sömürgecilik faaliyetlerinin İslam coğrafyasında sebep olduğu siyasî, ekonomik, kültürel bunalımlara çözüm sadedinde ortaya koydukları fikir akımlarıyla (...) ilk dönem İslamî kaynaklarında geçen düşünce esasları arasında çok önemli ortak noktalar bulunduğu kabulünden hareket etmektedir. (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)