Background Conscientious objection is a person’s refusal to fulfill a legal duty due to their ethical values, religious beliefs, or ideological affiliations. In nursing, it refers to a nurse’s refusal to perform an action or participate in a particular situation based on their conscience. Conscientious objection has become a highly contested topic in recent years. Research objectives This study had four objectives: (1) eliciting information on how Turkish nurses perceive conscientious objection, (2) revealing whether their moral beliefs affect the care (...) they provide, (3) determining their experiences with conscientious objection, and (4) identifying existing or potential issues of conscientious objection. Research design This qualitative study collected data through semi-structured interviews. The data were analyzed using thematic content analysis. Participants The sample consisted of 21 nurses. Ethical considerations The study was approved by an ethics committee. Confidentiality and anonymity were guaranteed. Participation was voluntary. Findings The analysis revealed four themes: (1) universal values of nursing (professional values), (2) experiences with conscientious objection (refusing to provide care/not providing care), (3) possible effects of conscientious objection (positive and negative), and (4) scope of conscientious objection (grounded and groundless). Conclusion Participants did not want to provide care due to (1) patient characteristics or (2) their own religious and moral beliefs. Participants stated that conscientious objection should be limited in the case of moral dilemmas and accepted only if the healthcare team agreed on it. Further research is warranted to define conscientious objection and determine its possible effects, feasibility, and scope in Turkey. (shrink)

Mezar yapımı insanlık tarihi kadar eskidir. İlk insandan beri var olan bu yapı, her toplumun kendi gelenek ve inançları doğrultusunda farklı şekillerde tezahür etmiştir. Bu çalışma Türklerin tarih boyunca insana vermiş oldukları değerin bir göstergesi olarak mezar taşı kültürünün son dönem uygulamaları hakkında bilgi vermeyi amaçlamaktadır. Dolayısıyla 19. yüzyıl ve sonrası Osmanlılarda mezar taşlarının almış olduğu şekilsel değişimler ve hüsn-i hattın uygulama biçimleri örnekler üzerinden verilmiş, araştırmaya konu olan yüzyılı temsilen iki mezar taşı detaylı incelenmiştir. Çalışmanın problem durumu “Yazı mezar (...) taşlarında ne zaman kullanılmaya başlandı? İstifli yazılar mezar taşlarında neden kullanılmıştır? İstifli yazıların zirve uygulamaları hangi dönemde olmuştur?” şeklinde tespit edilmiştir. Çalışmamızda nitel araştırma yöntemlerinden kaynak tarama, örnekleme, karşılaştırma, kaynak göstermeye başvurulmuştur. Çalışma hat sanatının en güzel uygulama alanlarından biri olan mezar taşı kitabetindeki yerinin görülmesi ve tarihi seyrinin öğrenilmesi açısından önemli olduğu söylenebilir. (shrink)

In this article, I offer a politico-philosophical perspective to reassess the much-contested role of truth in politics to put forth a principle of political action that will make sense of a “right to unmanipulated factual information,” which Hannah Arendt understands as crucial for establishing freedom of opinion. In developing a principle of epistemic responsibility, I will show that “factual truth” plays a key role in Arendt’s account of political action and provides a normative order that can extricate her account from (...) charges of immoralism. The article will be divided into three sections: section 1 deals with the distinction between rational truths and factual truths, and the question of their validity, section 2 deals with what a principle of political action is, and lastly, section 3 proposes a principle of “epistemic responsibility” that becomes action-guiding in the political sphere, in order to shed new light on the 2013 Gezi Park protest, one of the recent democratic uprisings of our century. (shrink)

This paper introduces the concept of ‘hyper-ambition’ in academia as a contributing factor to what has been termed a ‘replication crisis’ across some sciences. The replication crisis is an umbrella term that covers a range of ‘questionable research practices’, from sloppy reporting to fraud. There are already many proposals to address questionable research practices, some of which focus on the values, norms, and motivations of researchers and institutes, and suggest measures to promote research integrity. Yet it is not easy to (...) promote integrity in hyper-competitive academic environments that value high levels of ambition. I argue that in such contexts, it is as likely that a kind of hyper-ambition is fostered that (inadvertently or otherwise) prioritises individual success above all, including to the detriment of scientific quality. In addition, efforts to promote values like integrity falter because they rely on sufficient uniformity in motivations or tendencies. Codes and guidance promoting integrity are, however, likely to influence those for whom such values are not optional, while others simply find ways around them. To demonstrate this I offer a thought experiment in which we consider the imaginary working situations of two ordinary academics. I conclude that tackling questionable research practices in the light of the replication crisis requires robust ‘top down’ measures that expect and accommodate a broader range of academic values, motivations, and tendencies, while challenging those that help to promote hyper-ambition. (shrink)

Development Agencies established with the Law on the Establishment, Coordination and Duties of Development Agencies No. 5449 dated 08.02.2006 on the condition that the pre-accession financial assistance program can be utilized in the 2003 European Union Accession Partnership Certificate, were obliged to increase the regional and rural development capacity of the region and to provide support to the projects in this context. The aim of this study is to show how and in what way Development Agencies contribute to rural development. (...) In order to make this assessment available from the current 26 Development Agencies in Turkey; West Mediterranean Development Agency (BAKA), Eastern Anatolia Development Agency (DOĞAKA), Eastern Black Sea Development Agency (PJC), the South Aegean Development Agency (REER), the Silk Road Development Agency (ICA), KARACADAĞ and Trakya Development Agency (TRAKYAKA)'s activity reports and regional plans for 2016 were scanned and interviews were conducted with experts. (shrink)

It is generally considered and widely accepted that Fakhr al-Dīn al-Rāzī School to be effective in the formation and development of Ottoman intellectual life. However, there are some ʻulamā’ such as Jalāl al-Dīn al-Dawānī, who influenced the Ottoman mindset with both their works and ideas and beyond, they create distinct traditions. Present outline aims to draw attention to this issue through Mu’ayyadzāda ʻAbd al-Raḥmān Efendi, who is a famous disciple and representative of al-Dawānī perspective in Anatolia. In this respect, it (...) introduces the two risālas belongs to him that are important in terms of his theory of nature, and by moving here it points to some questions that need to be answered here and some issues that need to be addressed. (shrink)

It is a fact that the reception of European codes into Turkish law was done bravely and without looking back. How and to what extent the European codes that were adopted in this way have affected social life is one of the difficult problems of sociology of law and philosophy of law. The above-mentioned historical perspective brings with it the following consequences: • The necessity of a uniform law; • The necessity to create a legal system that will deal satisfactorily (...) with new events and developments; and • The necessity of a uniform law uniting me national body as the key to meeting the obligation of absolute independence in order to get rid of external pressures. The Turkish Revolution started with these targets and has been progressing in the same direction without any changes in its substantial content. (shrink)

Working with Hannah Arendt’s implicit argument about place and visibility, this article develops an account of recognition in order to rethink the nature of community. I argue for an Arendtian recognitive politics, a two-tiered account of recognition, which takes into account social identities as the condition of possibility for the free political action that so animated Arendt. If we require a place to act freely, in other words, we are visible to another in that place. Claims such as Arendt’s “right (...) to have rights” consequently understate the vital conditions of visibility and the role such visibility plays in the political sphere where agents are recognized as equals. The two-tiered account of recognition developed in this article allows me to argue that the performance of visibility in relation to the recognition of one’s social identity is what in turn allows for the possibility of recognizing one’s unique political identity in the political space. (shrink)

ABSTRACTEmotion differentiation, the ability to describe and label our own emotions in a differentiated and specific manner, has been repeatedly associated with well-being. However, it is unclear exactly what type of differentiation is most strongly related to well-being: the ability to make fine-grained distinctions between emotions that are relatively closely related, the ability to make larger distinctions between very distinct emotions, or the combination of both. To determine which type of differentiation is most predictive of well-being, we performed a comprehensive (...) meta-analysis across six datasets. We examined the correlations between these three types of differentiation and several indicators of well-being. Results showed that individuals differentiated most between very distinct emotions and least between more related emotions, and that an index computed across emotions from both the same and di... (shrink)

In this paper we connect diversity with being on the margins of philosophy. We do this by reflecting on the programme that we, as diverse philosophers, designed and taught in a small university. Recently, the programme was closed. We examine some of the circumstances for the closure, in particular the impact of league tables. We argue that an idea (or ideal?) of objectivity, as a method in both science and philosophy, plays a role in establishing and maintaining the outsider status (...) of the philosopher at the margins of the discipline. As a counterpoint to objectivity, we offer concrete examples of our experiences to illustrate what it is like to be at the margins of philosophy. We end with an examination of topics that are common to academics, i.e. issues of time and resources, that are compounded at the margins. Our paper seeks to show what is lost by the closure of our programme, and what philosophy loses when marginalised philosophers are silenced and/or excluded from key academic discourse. We argue that the particular contribution of the philosopher at the margin offers an important and irreplaceable contribution to discourses on the identity of philosophy and on the value of diversity. (shrink)

COVID-19 is a new type of coronavirus that has spread all over the world and has caused a global epidemic that affected all parts of society. Healthcare professionals that are involved in the diagnosis, treatment, and care of patients diagnosed with coronavirus have been under a heavy burden both physically and psychologically during the fight against this disease. Articles published on protecting the mental health of healthcare professionals during the epidemic have stated that healthcare professionals should be supported to prevent (...) the negative effects of the epidemic on them. This new situation requires developing appropriate strategies for coping with the COVID-19 pandemic, due to the given heavy burden by healthcare professionals. Therefore, the determination of effective approaches for the protection of mental health of healthcare professionals and increasing their protective factors, such as psychological resilience, has got great importance. Positive religious coping contents can be seen among the protective factors that affect the psychological resilience of healthcare professionals. Positive religious coping behaviors, such as refuge in Allah, praying, and reading Qur'an, not only provides a spiritual strength against the troubles of life but also provides a sense of control, peace, and security. This research aims to examine the relationship between religious coping and psychological resilience in healthcare professionals during the COVID-19 pandemic. Ethical approval for this research was obtained from Atatürk University Social and Human Science Ethics Committee (12.04.2021 dated and 88656144-000.E.2100103436 numbered). Descriptive research and correlational methods were used in the study. The population of the research consists of personnel working in health facilities operating throughout the country. The sample consists of doctors, nurses, pharmacists, midwives, and other health workers working in these health institutions. The Snowball sampling method was used in this study. For this aim, a Google Forms was established and 293 health workers in more than 40 provinces have filled this form. Personal Information Form, Religious Coping Scale, and Brief Psychological Resilience Scale were used as data collection tools. These data collection tools were used to determine whether positive and negative religious coping and psychological resilience differs according to gender and age. In addition to the above-mentioned aim, the relationship between positive and negative religious coping and resilience was examined in this study. T-test and ANOVA were applied in the analysis of demographic variables. Correlation and regression analysis were used to test the relationship between the variables. Findings obtained from this study have revealed that the levels of religious coping and psychological resilience of healthcare professionals differ according to their demographic characteristics. Results have shown that while there is no significant difference between women and men in terms of using positive religious coping methods, men use negative religious coping methods more frequently than women. Results have also revealed that positive coping methods are used more frequently as age increases and psychological resilience increased with age. Correlation analysis has shown that there is a significant relationship between positive religious coping and psychological resilience. Results of regression analysis have shown that positive religious coping is a significant predictor of psychological resilience. This result shows that positive religious coping is an important variable that affects psychological resilience. Results have suggested that there is a need to develop a program with religious/spiritual content that can help healthcare professionals to overcome this difficult process more easily by increasing their psychological resilience. Results obtained from this study may not only contribute to other rehabilitative studies that can be carried out for healthcare professionals during and after the pandemic but also provide scientific data for possible academic studies on this subject. (shrink)

In this exploratory qualitative study, the open-ended responses of 71 Turkish–Muslim university students regarding their religious socialization experiences were coded by NVivo 8. Results indicate that both parents play a major role in their offspring's religious socialization. However, participants perceive their same-sex parents in particular as being more influential. Parents’ methods for transmitting religious values and practices include having religious talks with their children, answering their questions about Islam, sending them to mosques, reinforcing and/or punishing their behaviours. Peers, siblings, and (...) cousins are other important religious socialization agents whom the participants generally perceive as partners in religious activities. Some religious peer groups, same-sex siblings and cousins play a significant role in the participants’ religious learning. In Turkish–Muslim families, the oldest siblings exert a major influence on the religious socialization of their younger brothers and sisters as do grandparents, aunts and uncles. (shrink)

ABSTRACTThis study aimed to investigate the relationships among the middle school students’ perceptions of science teacher support, students’ motivation and students’ engagement in learning science...

In this exploratory qualitative study, the open-ended responses of 71 Turkish–Muslim university students regarding their religious socialization experiences were coded by NVivo 8. Results indicate that both parents play a major role in their offspring’s religious socialization. However, participants perceive their same-sex parents in particular as being more influential. Parents’ methods for transmitting religious values and practices include having religious talks with their children, answering their questions about Islam, sending them to mosques, reinforcing and/or punishing their behaviours. Peers, siblings, and (...) cousins are other important religious socialization agents whom the participants generally perceive as partners in religious activities. Some religious peer groups, same-sex siblings and cousins play a significant role in the participants’ religious learning. In Turkish–Muslim families, the oldest siblings exert a major influence on the religious socialization of their younger brothers and sisters as do grandparents, aunts and uncles. (shrink)

Moral and ethical agreements require sufficiently shared values, or at least some common ground. We might think of this in terms of a shared ‘form of life’, ‘lebensform’, as Wittgenstein describes it in his Philosophical Investigations. Yet it is not clear what will be sufficient, nor how to bridge gaps when disagreement occurs, for instance on whether it is ever right to lie. Ethical and moral theories offer some guidance, but there is no guide for which theory one ought to (...) follow. Whether you favour eudaimonist (flourishing, well-being), deontological (duty), or utilitarian (consequentialist) principles, the selection of a philosophy says much about who you are (preferences, judgements, beliefs) and your context (social, political, cultural). More than this it can indicate certain psychological and personal dispositions, whether defined as brain states, mental states, or personalities. In this article I outline some arguments for why ethics might need a philosophy of mind, and why this poses problems for ethical and moral theory building. (shrink)

Abū Ishāq al-Ṣaffār was one of scholars of the Western Qarakhānids’ period who followed the Kalām thought of al-Māturīdī (d. 333/944). His theological works Talkhīs al-adilla and Risāla fī al-kalām, his method in kalām, and frequent reference to his works by Ottoman and Arab scholars indicate that al-Ṣaffār is a respected and authorative Māturīdī theologian. The article focuses on his defense of the kalām. By adding a long introduction to Talkhīs about the naming, importance, and religious legitimacy of the science (...) of kalām, Saffār asserted that the kalām should be learned. When systematical vindication of the science of kalām is examined, it is understood that al-Ṣaffār is the first theologian who reserved a private and voluminous part for defensing the kalām among Ḥanafī-Māturīdīs. Even though he does not state its systematic, it can be understood that vindication of kalām in al-Ṣaffār divides into three parts as of explanation, demonstration and refutation. Al-Ṣaffār’s defending the science of kalām shows that there were opposite thoughts against kalām in the 4th/10th and 5th/11th centuries throughout in Transoxania. In this period Aṣḥāb al-Ḥadīth and Ikhwān al-Ṣafāʾ were the opposite fronts of kalām. In addition, he was trying to go beyond the oppositions of Ḥanafī jurists. His vindication is consistent and has scholarly depth because it is able to be against a strong opposition. -/- SUMMARY: Abū Ishāq Ibrahīm b. Ismāil Zāhid al-Ṣaffār al-Bukhārī is a scholar belonging to the Ḥanafī theological tradition which was improved by the contribution of Ḥanafī theologians who used thinking system of Abū Ḥanīfa (d. 150/767) as base and adopted Abū Manṣūr al-Māturīdī (d. 333/944) and his thoughts in historical process. The contents of his theological works Talkhīs al-adilla li-qawāʿid al-tawḥīd and Risāla fī al-Kalām, the method that he used, and references to his works made by Ottoman and Arab scholars indicate that he is an important Māturīdī theologian. The article focuses on his defense of the science of Kalām. -/- In Talkhīs al-adilla, there are two sections including the subject of naming, and importance and necessity of Kalām discipline. Here, the necessity of learning Kalām and its value are defended in detail. -/- Besides, rumors “Abū Ḥanīfa turned away from the science of Kalām in his doomsdays” and that “He prohibited to make occupation with Kalām completely” are evaluated. -/- When systematical vindication of the science of Kalām is examined, it is understood that al-Ṣaffār is the first theologian who reserved a private and voluminous part for defensing the Kalām among Ḥanafī Māturīdīs. Even if Abū Manṣūr al-Māturīdī, Abū al-Yusr al-Bazdawī (d. 493/1100) and Abū Muʿīn al-Nasafī (d. 508/1115) defend that the science of Kalām is not wrong for religion; yet, the vindication of Kalām does not take a place under a separate title and in a detailed manner in any of Māturīdī theologians works. -/- The method that al-Ṣaffār used when he is defending the science of Kalām, differs from strategy of Abū Ḥanīfa. While Abū Ḥanīfa has mentioned that there is a need for the science of Kalām under these new circumstances, al-Ṣaffār has defended theologians who were charged with being Ahl al-Bidaʿ, by trying to prove that the prophets especially the Prophet Ibrāhīm, even the Companions of the Prophet Muḥammad (Ṣaḥāba) and the Successors of the Companions (Tābiʿūn) scholars use their minds and make arguments in religious matters. In this respect, he emphasizes that the Qurʾān orders to think and discuss gently, not to be stay in silence: “And dispute with them, using what is best” (16.125-126). Therefore, he states that this discipline which took a mission to explain and defend the creed of Islam (ʿaqīda), cannot be characterized as an innovation (bidʿah) or illicit. -/- His vindication method can be defined as a more developed type of method that Abu’l-Ḥasan al-Ash’arī’s (d. 324/935) used in Risāla fī istiḥsān al-khawḍ fī ʿilm al-kalām. Even though he does not state its systematic, it can be understood that vindication of Kalām in al-Ṣaffār divides into three parts as of explanation, demonstration and refutation: -/- a) Explanation: Explaining the necessity and importance of the science of Kalām by giving information about its definition, names, value and place among other principles. -/- b) Demonstration: Revealing the religious basics of the science of Kalām from the Qurʾān, the Sunna of the Prophet Muḥammad, the Companions of the Prophet, and the Successors of the Companions thus specifying that it is legitimate for religion. -/- c) Refutation: Replying the claims having aim to weaken the value of Kalām principle and its religious legality. -/- Al-Ṣaffār describes ‘the science of Kalām’ as ‘Knowing the Real with the evidences which help to reach the absolute information’. By allocating the concept of 'Ḥaqq', he repeats the definition of Kalām as “it is to know God with certain evidences” in a part of his work, and “it is to know the principles of religion (uṣūl al-dīn) with certain evidences” in another part. He describes Kalām as “Knowing ḥaqq / God / uṣūl al-dīn by depending on evidence”, and tries to prove that it is wrong to consider a science which performs the stated duty, as illicit and abominable and thus turn away from it. -/- Al-Ṣaffār thinks that it is right to call this principle as ‘Kalām’ because of the certain evidences leading to the truth that this science has used. This thought was defended by other theologians as well. -/- For example, according to Saʿd al-Dīn Masʿūd al-Taftazānī (d. 792/1310) it seems like to say “This is the word (kalām), not the other knowings” by the way of the power of evidences used in Kalām.Thus, it is appropriate to give name Kalām for this science which based on certain evidences. -/- Al-Ṣaffār’s explanations revealed in scope of vindication of the Kalām are adopted by some of following scholars. Ḥusām al-Dīn al-Sighnāqī (d. 714/1314) in his book called al-Tasdīd sharḥ al-Tamhīd fī qawāʿid al-tawḥīd quotes Saffâr’s explanations as the same. -/- Al-Ṣaffār indicates that the method told in the Qurʾān is to reply questions about religion, beliefs and rejection instead of remaining in silence. The duty taken on by Kalām is this vindication activity performed by the prophets whose examples are described in the Qurʾān and which is legal and demanded. His way of thinking and vindication of the Kalām resembles that of Abū Manṣūr al-Māturīdī. Al-Māturīdī says, “Prophets and we were ordered to invite infidels to Islam. When this invitation happens, the respondents will ask for evidence and explanation, and discussion will be inevitable. Therefore, discussing and talking about subjects of Kalām is not objectionable”. -/- Thoughts of al-Māturīdī and al-Ṣaffār regarding the vindication of the Kalām were repeated by Nūr al-Dīn al-Ṣābūnī (d. 580/1184), and Fakhr al-Dīn al-Rāzī (d. 606/1210) later. According to al-Ṣābūnī, the evidences put against deniers and especially the discussion made by the Prophet Ibrāhīm to defend his own belief, prove the legality of Kalām discipline. Likewise, according to al-Rāzī, the duty of Kalām is just an activity performed already in the Qurʾān and ordered to the prophets. At this point of view, since the prophets were leading to Kalām, banning this activity is nonsense. -/- According to al-Ṣaffār, the reason for why Abu Hanifa avoids his son Hammād from these discussions is that Abu Hanifa does not like discussions based on obstinate. Otherwise, it cannot be that Abū Ḥanīfa prohibits to learn Kalām and make discussion about Kalām. According to him, this behavior of Abū Ḥanīfa results from that people discussing with him are ignorant about the subject of Kalām, discussion turns to an obstinate, and coming to an end of discussion seems impossible. This comment of al-Ṣaffār is quoted in Miftāḥ al-saʿāda wa-miṣbāḥ al-siyāda by ʿIṣām al-Dīn Aḥmed b. Muṣṭafā Tashköprüzāde (d. 968/1561) and in Minaḥ al-rawḍ al-azhar fī sharḥ al-Fiqh al-akbar by ʿAlī b. Sulṭān Muḥammad al-Qārī (d. 1014/1606) as same as his words. -/- Al-Ṣaffār’s defending the science of Kalām shows that there were opposite thoughts against Kalām in the 4th/10th and 5th/11th centuries throughout in Transoxania.In this period Aṣḥāb al-Ḥadīth and Ikhwān al-Ṣafāʾ were the opposite fronts of Kalām. In addition, he was trying to go beyond the oppositions of Ḥanafī jurists (fuqahāʾ). Because some of the Ḥanafī jurists thought that Abū Ḥanīfa forsook occupation with the science of Kalām and even he prohibited his son to have interest in this discipline. But some of Ḥanafī theologians such as al-Māturīdī, al-Nasafī and al-Ṣaffār protested this thought which describes Abū Ḥanīfa as a banner for Kalām. -/- His vindication is consistent and has scholarly depth because it is able to be against a strong opposition. -/- His book Talkhīs al-adilla li-qawāʿid al-tawḥīd is a unique source in terms of containing vindication of the Kalām in detail and also influencing the approaches of the next period scholars. (shrink)

Yasemin J. Erden, Hannah M. Altorf ABSTRACT: In this paper we connect diversity with being on the margins of philosophy. We do this by reflecting on the programme that we, as diverse philosophers, designed and taught in a small university. Recently, the programme was closed. We examine some of the circumstances for the closure, in ….

Working with Hannah Arendt’s implicit argument about place and visibility, this article develops an account of recognition in order to rethink the nature of community. I argue for an Arendtian recognitive politics, a two-tiered account of recognition, which takes into account social identities as the condition of possibility for the free political action that so animated Arendt. If we require a place to act freely, in other words, we are visible to another in that place. Claims such as Arendt’s “right (...) to have rights” consequently understate the vital conditions of visibility and the role such visibility plays in the political sphere where agents are recognized as equals. The two-tiered account of recognition developed in this article allows me to argue that (1) the performance of visibility in relation to the recognition of one’s social identity is what in turn allows for (2) the possibility of recognizing one’s unique political identity in the political space. (shrink)

Paul Veyne, _Did the Greeks Believe in Their Myths?_ _An Essay on the Constitutive Imagination_, trans. Paula Wissing (Chicago: University of Chicago Press, 1988), 169 pp.

In 1950 Alan Turing asked whether machines could think. This question has been vigorously debated since, and its relevance for machine intelligence, or even agency, continues to provoke interdisciplinary debate. In fact, Turing’s next step in his paper is to ask a far more nuanced question about imitation, which, we suggest, assumes a number of connections between intelligence, agency and the possibility of imitation. This paper will offer three key arguments against these assumptions, and in so doing make the following (...) claims: (1) that intelligence is not a guarantee of personhood or agency, (2) that Turing’s claims for imitation neither resolve the issue of intelligence, nor of agency, and that (3) recognition between agents (or recognition of agency) centres on the interpersonal relationship between agents, which in turn centres on the possibility for communication with a shared language. Our paper does not seek to argue either for or against the possibility of machine thought. Instead we seek to question whether any such processing would be recognized (by other agents) as thought or agency, and what this recognition might involve. (shrink)

The Academic Writing Guide was prepared in accordance with "The Chicago Manual of Style" citation and reference system for the Cumhuriyet Theology Journal. In terms of spelling principles, the spelling rules in the first volume of the Encyclopedia of Islam of the Religious Foundation of Turkey were utilized. In this guide, the formal features that should be considered while preparing an academic article were tried to be explained with examples.

The bundle theory is a theory about the internal constitution of individuals. It asserts that individuals are entirely composed of universals. Typically, bundle theorists augment their theory with a constitutional approach to individuation entailing the thesis ‘identity of constituents is a sufficient ground for numerical identity’ (CIT). But then the bundle theory runs afoul of Black’s duplication case—a world containing two indiscernible spheres. Here I propose and defend a new version of the bundle theory that denies ‘CIT’, and which instead (...) conjoins it with a structural diversity thesis , according to which being separated by distance is a sufficient ground for numerical diversity. This version accommodates Black’s world as well as the three-spheres world —a world containing three indiscernible spheres, arranged as the vertices of an equilateral triangle. In this paper, I also criticize Rodriguez-Pereyra’s alternative attempt to defend the bundle theory against Black’s case and the case of the three-spheres world. (shrink)

İSNAD Atıf Sistemi (www.isnadsistemi.org), Sivas Cumhuriyet Üniversitesinin proje desteği ile akademik araştırmalarda kullanılmak üzere Türkiye merkezli ve Türkçe olarak geliştirilen bir akademik yazım ve kaynak gösterim sistemidir. İSNAD, akademik araştırma, yazım ve yayın etiğiyle ilgili temel kuralları kapsar. Bu, bir yazının başlığının belirlenmesinden özetinin yazılmasına ve anahtar kavramlarının seçimine, başlık formatından tablo ve şekillerin oluşturulmasına, İngilizce, Arapça ve diğer dillerdeki eser adları ve yazar isimlerinin yazılmasına, tarih ve yüzyılların gösterilmesine, yayın etiğine dikkat edilmesine, kaynak eserden alıntı yapılmasına ve atıf bilgilerinin (...) düzenlenmesine kadar geniş bir yelpazeyi içerir. Bilindiği üzere kaynak gösterimi, belirli kurallara uygun olarak yapılmalıdır; bu hem bilginin bilimsel doğruluğu hem de fikri mülkiyet haklarına saygı açısından önemlidir. Bir bilimsel çalışmanın hazırlanmasında kullanılan kaynaklar, diğer araştırmacılar tarafından erişilebilir ve doğrulanabilir olacak şekilde bibliyografik bileşenleriyle doğru ve eksiksiz olarak yazılmalıdır. İSNAD Atıf Sistemi’nde; atıf yapılan kaynağa dair bilgiler, metin içinde (Yazar Soyadı, Basım Tarihi, Sayfa No.) şeklinde veya dipnotta "Yazar Adı Soyadı, Eser Adı, Sayfa No." düzeninde ilgili bilim dalının genel kullanımına uyularak yazılabilmektedir. Ancak kaynakça her iki kullanımda da aynı şekilde oluşturulmaktadır. İSNAD; EndNote, Zotero, Mendeley ve Citavi gibi akademik yazım araçları için hazırlanmış şablonlarıyla kullanımı kolay bir sistemdir. İSNAD'ın kullanımı, aslı İngilizce ve tam metinleri ücretli olan atıf stillerinin Türkiye ve Türk Cumhuriyetlerinde tam olarak öğrenilememesinden ve yaygınlaşamamasından kaynaklanan eksiklikleri giderecektir. (shrink)

In light of the recent political events, it is clear that democracy itself has come to be contested and modified in a plethora of democratic practices that have expanded the very articulation of equal citizenship. My argument in this article is twofold: first, I rearticulate Arendt’s conception of “revolution” found in her On Revolution by insisting on its “beginning” and “founding” dimensions for the appearance of freedom. Coupled with Jean-Luc Nancy’s insight into a “spirit of democracy” that does not reside (...) in its “form, institution, regime,” I then develop a principle of democratic responsibility that consists in opening up a revolutionary space that enjoins us to become a demos. Such revolutionary space does not necessarily entail a “successful revolution,” but more so an attitude towards our existence together.À la lumière des événements politiques récents, il est clair que la démocratie elle-même en est venue à être contestée et modifiée en une myriade de pratiques démocratiques qui étendent l’articulation de la citoyenneté égalitaire. Mon argument dans cet article est double. Premièrement, je réarticule la conception arendtienne de « révolution » telle qu’on la retrouve dans De la révolution en insistant sur ses dimensions de « commencement » et de « fondation » pour l’apparition de la liberté. À l’aide de l’idée, articulée par Jean-Luc Nancy, d’un « esprit de la démocratie » qui ne réside pas dans une « forme, institution, ou régime », je développe, dans un deuxième temps, un principe de responsabilité démocratique qui consiste à ouvrir un espace révolutionnaire dans lequel nous sommes appelés à devenir un demos. Un tel espace n’implique en rien le « succès » de la révolution mais plutôt une attitude envers notre existence en commun. (shrink)

In this dissertation, I undertake a critical analysis of the conception of community at work in what is termed “identity-based politics.” Working with Hannah Arendt’s implicit argument about place and visibility, I develop a theory of recognition in order to rethink the nature of community. The ultimate aim of my project develops a recognitive politics, a two-tiered theory of recognition, which takes into account social identities as the condition of possibility for the free political action that so animated Arendt. If (...) we require a place to act freely, in other words, we are visible to one another in that place. My theory of recognition aims to illustrate that traditional philosophical accounts of self-disclosure in political action (including those of Hegel, Marx, and Arendt) do not aim to offer a pure political agency stripped of social identities. Such an understanding of the political as the self-disclosure of our unique identities is possible only if social identities are granted visibility and the possibility of being heard in the first place. Claims such as Arendt’s “right to have rights” consequently understate this vital condition of visibility. In turn, I argue that the condition of “artificial equality” arises from its spatial aspect. The link between visibility and the “right to have rights” is crucial in establishing the conditions of a non-violent and non-identity-based politics. On my view, ‘recognitive politics’ is based on epistemic responsibility in political judgment, which becomes a reflection of our responsibility to affirm plural human existence in the world. (shrink)

Cohen and Meskin 2006 recently offered a counterfactual theory of information to replace the standard probabilistic theory of information. They claim that the counterfactual theory fares better than the standard account on three grounds: first, it provides a better framework for explaining information flow properties; second, it requires a less expensive ontology; and third, because it does not refer to doxastic states of the information-receiving organism, it provides an objective basis. In this paper, I show that none of these is (...) really an advantage. Moreover, the counterfactual theory fails to satisfy one of the basic properties of information flow, namely the Conjunction principle. Thus, I conclude, there is no reason to give up the standard probabilistic theory for the counterfactual theory of information. (shrink)

Laura Hassan. Ash‘arism Encounters Avicennism: Sayf al-Dīn al-Āmidī on Creation.

Creativity has a special role in enabling humans to develop beyond the fulfilment of simple primary functions. This factor is significant for Artificial Intelligence (AI) developers who take replication to be the primary goal, since moves toward creating autonomous artificial-beings beg questions about their potential for creativity. Using Wittgenstein’s remarks on rule-following and language-games, I argue that although some AI programs appear creative, to call these programmed acts creative in our terms is to misunderstand the use of this word in (...) language. I conclude that replication is not the best way forward for AI development in matters of creativity. (shrink)

In a remark written sometime between 1933 and 1943, Wittgenstein suggests that philosophy ought really to be written as one “writes a poem.” Around this time he also talks of simile as the “best thing” in philosophy. In this paper I consider what it would mean to take such claims seriously. Through examining newly discovered material from the Skinner manuscripts, I offer an analysis of Wittgenstein's approach to literary techniques and see how this impacts on his conception of philosophy.

This article argues that Arendt’s rich account of the political necessarily involves an implicit, but never fully worked out, phenomenological articulation of justice in her work. Arendt’s unique articulation of the role of judgment in political action provides us with the outline of an Arendtian principle of justice that relieves the tension between idealist and realist theories of justice. Building on this role of judgment, I aim to emphasize the phenomenological premise of identifying the conditions for the possibility of the (...) political in empirico-historical events rooted in her ideas of plurality and freedom. By showing that, for Arendt, justice is a phenomenon like power and equality, we can make progress on an implicit account of justice in her work. Taking seriously Arendt’s articulation of freedom-manifesting and principled political action, I will show that a principle of justice guides political action based on political judgment that is affectively oriented to the world. (shrink)

This article centres on two distinct but intersecting questions: does it matter if we cannot definitively answer the question ‘what is philosophy?’ and do philosophers exhibit bias? The article will answer ‘yes’ to both questions for the following reasons. First because the uncertainty has allowed some answers to dominate. Second, because the answers necessarily demonstrate biases, and these have led to a lack of diversity in the discipline. Following this, the article will consider why philosophers have been slow or reluctant (...) to accept that bias plays a role in what we do. This lack of recognition has, I suggest, limited opportunity for diverse approaches, methods, and standpoints to flourish. The discipline has suffered as a result, and so too have diverse philosophers. Many fields in science, technology, engineering and mathematics meanwhile have sought to tackle the lack of diversity head on, and philosophers would do well to heed their examples. (shrink)

ABSTRACTIs the brain a digital computer? What about your own brain? This article will examine these questions, some possible answers, and what persistent disagreement on the topic might indicate. Along the way we explore the metaphor at the heart of the question and assess how observer relativity features in it. We also reflect on the role of models in scientific endeavour. By the end you should have a sense of why the question matters, what some answers to it might be, (...) and why your preferred answer is highly pertinent to any discussion. (shrink)

This study discusses the necessity to take a biocentric perspective as suggested by deep ecology. The historical course of the relationship between humankind and nature is discussed, and the timing of and the reasons for the separation between the parties in this relationship is investigated. With the increase in severity of environmental problems, the necessity to include nature as well as science in philosophical discussions resulted in the emergence of various eco-philosophy traditions in the 1970s. Among these approaches, deep ecology (...) is claimed to occupy a radical position. Evaluations of deep ecology regarding the problem in the relationship between humans and nature, suggestions on how this relationship could be improved, and criticism of modern mentality are discussed here. The practicality of a deep ecological approach is questioned. Criticism of this approach is briefly mentioned and proposals are made as prescriptions for the improvement of the deep ecological approach. As environment-centric approaches suggest, the effort to establish the human-nature relationship in a non-exploitative collectivity is argued to be possible not by distracting biocentrism but by evaluating our relationship with nature in our individual lives according to ecological principles. Therefore, it will be possible to comprehend the true quality of nature and diversity in addition to moving away from the principles of shallow ideologies based on human benefit. According to deep ecological principles, the emphasis on the change of policies and responsibilities should be regarded as efforts to establish an ethical perspective behind social transformation. In conclusion, this study argues that biocentrism systematized by deep ecology offers constructive suggestions for ending exploitation and domination in the relationship between humans, and humans and other creatures. (shrink)