ÖZ “Tanzanya’da Leibzig Misyoner Cemiyeti Misyonerliği, Karşılaşılan Zorluklar ve Kullanılan Yöntemler” isimli makale “Tanzanya’da Misyonerlik Faaliyetler Lutheran Kilise Örneği” isimli yüksek lisans tezine dayanmaktadır. Makale, Lutheran misyonerliğinin Tanzanya’da faaliyetlerine nasıl başladıkları, ilerleme yöntemleri ve karşılaşılan güçlükleri anlama noktasında önem arz etmektedir. Makalede ana konuya odaklanmadan önce, Tanzanya hakkında genel bir bilgilendirme yapılmış, ardından Leibzig Misyon Cemiyeti’nin (LMS) faaliyetlerine nasıl başladığı, kronolojik bir şekilde açmış olduğu istasyonlar, bu istasyonlarda karşılaşmış olduğu zorluklar ve kullanılan yöntemler hakkında bilgi verilmiştir. Ayrıca, Tanzanya’da Lutheran misyoner (...) cemiyetlerinin, Tanzanya Evanjelik Lutheran Kilisesi (Tanzania Evangelical Lutheran Church in Tanzania) ELCT ile tek bir kilise çatı altında toplanması ele alınmıştır. Son olarak, ELCT’nin kabul etmiş olduğu ilkeler ve Martin Luther’in öğretilerinin Afrika’daki yansımaları üzerinde durulmuştur. Makale, sadece misyonerleri ve misyonerlik faaliyetlerini değil, ayrıca muhatap olunan ve yüzyıllardır sömürgeleştirilen Afrika halkını anlamamıza da yardımcı olmaktadır. Araştırma, Lutheran misyonerliğinin Tanzanya’da başlamış olduğu 19. yüzyıl sonu ve yoğunlaştığı 20. yüzyıl ile sınırlandırılmıştır. Otto von Bismarck’ın (1815-1898) katkılarıyla gerçekleşen Berlin Konferansı sayesinde, batılı ülkelerin bayrakları ile haçları da sömürge topraklarına girmiştir. Tanzanya'da Lutheran Misyon, Johann Ludwig Krapf (1810-1881) ve Johannes Rebmann'ın (1820-1876) CMS tarafından görevlendirilmeleri sonucu başlamıştır. LMS, CMS'den 1892 tarihinde görevi devralmıştır ve Machame, Mamba, Old Moshi, Pare, Meru'da faaliyet göstermiştir. Misyon faaliyetleri süresince, savaşlar, kıtlık ve salgın, çok eşlilik, sünnet uygulaması, tanrı anlayışı gibi birçok zorlukla karşılaşılmıştır. Zorluklar, onları ortadan kaldırmaya yardımcı olacak; eğitim, sağlık, bütüncül hizmet, ortak dil (lingua franca), Kutsal Kitap çevirileri, ev ziyaretleri, yerli yardımcılar ve yerlileştirme gibi yöntemleri de beraberinde getirmiştir. Tanzanya’da LMS dışında; Katolik Kutsal Ruh Babaları (Holy Ghost Father/ Spiritanlar), Katolik Beyaz Babalar (Peres Blancs), Katolik Benediktinler, Anglikan Kilise Misyon Topluluğu (Chuch Missionary Society) CMS, Anglikan Üniversitelerin Orta Afrika Misyonu (The Universities’ Mission to Central Africa) UMCA gibi misyon grupları mevcuttur. Tanzanya'da bulunan Lutheran Misyon toplulukları, Evanjelik Lüteriyen Kilisesi (ELCT) adı altında 1963 yılında tek bir çatı altında toplanmıştır. ELCT bugün 5,2 milyon üyesi ile Tanzanya nüfusu içinde hatırı sayılır bir yere sahiptir. Bu çalışmada, deskriptif yöntem kullanılmıştır. Ulaşılabilen tüm ilk kaynaklara inilerek Lutheran misyonerler ve Tanzanya hakkında bilgi verilmiştir. Çalışmada Türkçe kaynaklara yer verilmekle birlikte yabancı kaynak kullanımına ve misyon topluluklarının bilinen kısaltmalarının kullanılmasına önem gösterilmiştir. Anahtar Kelimeler; Tanzanya, Hıristiyanlık, Misyonerlik, Lutheranizm, Leipzig Misyon Cemiyeti. (shrink)

Background: While academics contribute to the development of society through all the subjects that they work on, they also have other important tasks to fulfill, such as being role models for their students and society. Therefore, the place of academic ethical values is a significant topic for academic nurses. Objective: The main objective of this research was to examine the attitudes of academic nurses toward academic ethics. Research design: This descriptive and cross-sectional research study was conducted between March and June (...) 2017 in three different public universities in Turkey. The research sample consisted of 132 nurses in different professional positions at different universities who volunteered to participate in the study. The data were collected with an Information Form and an Academic Ethical Values Scale developed in Turkey. Ethical considerations: Ethical approval was granted by the institutions involved, and all participants provided informed verbal consent. Findings: The attitudes of academics participating in the research on academic ethical values were found to be highly positive. When the sub-dimensions of the scale were examined, the dimension with the highest average attitudinal score is found to be “values regarding the teaching process” and the dimension with the lowest average attitude score is found to be “values regarding society.” Depending on the participants’ academic position, it was determined that the total average score for the Academic Ethical Values Scale and the average scores of the “values regarding scientific research” and “values regarding the teaching process” sub-dimensions differed significantly. Conclusion: It was found that academic nurses had highly positive attitudes of toward academic ethical values. It can be argued that academics act more responsibly with regard to the ethical values of the teaching process than other areas. In addition, academics who are professors are most sensitive in their perception of academic ethical values. (shrink)

This study investigates the types of citation transformation preferred by both English L1 (native language) writers and Turkish writers who use English as a foreign language (L2). The corpus consists of 34 theses, 17 of which are Turkish writers’ theses in English language including 10 M.A. and 7 PhD theses and 17 English L1 writers’ theses comprised of 10 M.A. and 7 PhD theses. Based on the relevant literature, a rubric was prepared by the researchers in order to analyse the (...) theses by means of qualitative content analysis. The findings revealed that three forms of content integration consisting of direct quotation, patchwriting and critical evaluation were markedly different in English L1 and Turkish writers’ theses. Turkish L1 writers’ overuse of direct quotation and patchwriting attracted attention compared to English L1 writers. (shrink)

Göstergenin bilimsel olarak incelenme sürecinde etkin rol oynayan zihinsel arka plan farklılığı, temel unsurlarının şekil ve formlarında görülen değişiklikler başta olmak üzere, gösterme eyleminin işlevi ve gayesine ilişkin birtakım görüş ayrılıklarına zemin hazırlar. Nitekim göstergebilimin kurucuları Ferdinand de Saussure ve C. S. Peirce, göstergeyi birbirinden farklı iki bağlamda ele alır. Saussure göstergebilimin, dilbilimi de içine alan bir bilim dalı olarak kurulması gerekliliğine değinmekle yetinirken Peirce, onu, mantık ve anlam-yorum çalışmalarına hız kazandırmak amacı ile bilimsel zemine taşır. Peirce’ün göstergeye bakışı, yalnızca (...) işaret olgusuna dair geliştirdiği bir teori olarak değil; ayrıca bir anlam ve bilgi teorisi olarak da incelenmelidir. Bu nedenle makalenin ilk bölümünde Peirce’ün mantık alanındaki düşüncelerinin alt yapısını oluşturan varlık kategorilerine yer verilecektir. Ardından onun pragmatisizm düşüncesi ve klasik mantık eleştirisi üzerinden göstergeye ve işaret ettiği anlama bakışı değerlendirilecektir. Üçüncü bölümde ise gösterge teorisi, detaylı olarak incelenecek; Peirce’ün felsefî pozisyonun semiyozis terimleri üzerindeki belirleyici etkisine değinilecektir. The difference in mental background, which plays an active role in the scientific analysis of the sign, paves the way for some disagreements regarding the function and purpose of the act of signifying, especially the changes in the shapes and forms of its basic elements. As a matter of fact, the founders of semiotics, Ferdinand de Saussure and C. S. Peirce, consider the sign in two different contexts. While Saussure is content to mention the necessity of establishing semiotics as a branch of science that also includes linguistics, Peirce carries it to the scientific ground with the aim of accelerating the logic and meaning-interpretation studies. Peirce, who developed his own categories of entities, deals with them in three stages. These; firstness, in which the entity is a pure quality before it exists in the world, secondness, in other words, the form in which this quality is embodied outside; and the thirdness, in other words, the state in question, which has gained the ability to serve as a representation in order to appeal to a mind and be interpreted. In this last category, being becomes an interpretable sign that points to an object for a certain meaning. The point where the categories of being and Peirce's theory of sign meet is that the types of sign, object and interpretant are shaped according to these three categories. (shrink)

Beylikler devri Türk-İslam ciltleri hem tezyînatları hem de üzerlerindeki dini içerikli ibareler, dua ve mücellid mühürleri vasıtasıyla cilt sanatı araştırmacılarının yayınlarına konu olmuştur. Ancak ciltlerdeki dua ifadelerini müstakil olarak konu edinen yayın sayısı oldukça azdır. Türk-İslam ciltlerinin gerek kapak yüzeyinde gerekse kapak içlerinde dua içerikli ibarelere rastlamak mümkündür. Makalenin konusu, Beylikler devrinde üretilen Türk-İslam ciltlerinin deri kaplı kapak içlerinde yer alan el-İzzü’d-Dâim ve’l-İkbâl (العزّ الدّائم والإقبال) yazısı, bu yazının yer aldığı desen kompozisyonu ve yazının analizidir. Makaledeki amaç, şimdiye kadar cilt (...) literatüründe müstakil olarak ele alınmamış el-İzzü’d-Dâim ve’l-İkbâl yazılı cilt kapak içi tezyînatı hakkında tespit edilebilen örneklerin detaylı desen ve yazı analizleriyle bilimsel birikim oluşturabilmek ve aynı ya da benzer ibarenin yer aldığı diğer İslam sanat eserlerini tespit ederek bu dua ibaresinin ciltlerdeki kullanım amacını ve kullanıldığı dönemleri belirlemeye çalışmaktır. Cilt sanatı literatürü ve yazma eser kütüphanelerinde yaptığımız araştırmalar neticesinde, Beylikler dönemine ait ciltlerin altı tanesinin kapak içinde el-İzzü’d-Dâim ve’l-İkbâl ibaresi tespit edilmiştir. Bu tespitlerin sayısı, yapılacak yeni araştırmalarla artabilecektir. Tespit edilen yazma eserler; Amasya YEK: 217, İnebey YEK Hüseyin Çelebi: 481 ve Ulu Cami: 318, Kastamonu YEK: 2856 ve 3435 ve Süleymaniye YEK Fatih: 5004’tür. Ciltlerin kapak, sertâb ve mikleb yüzeylerindeki tezyînatları, Beylikler dönemi cilt sanatı üslûbunu yansıtan süslemelerdir. Ciltlerin teknik ve tezyînatları, -mevcut olanların- istinsâh kayıtları incelendiğinde üç örneğin (Amasya YEK: 217, Kastamonu YEK: 2856 ve 3435) 14. yüzyıl tarihli olduğu ya da tarihlendirildiği, üç örneğin (İnebey YEK Hüseyin Çelebi: 481 ve Ulu Cami: 318, Süleymaniye YEK Fatih: 5004) ise 15. yüzyıl tarihli olduğu ya da tarihlendirildiği görülmektedir. Ciltlerin kapak içi deseni, bitkisel ve rûmî motiflerle bezeli tam zemin geometrik bir tasarıma sahiptir. Geometrik desenin içerisindeki altıgen paftalarda el-İzzü’d-Dâim ve’l-İkbâl (العزّ الدّائم والإقبال) yazısı yer almaktadır. İbarenin, cilt kapak içlerine tek satırda (İnebey YEK Ulu Cami: 318, Kastamonu YEK: 3435) ve çift satırda -½ oranında ters simetrik- (Amasya YEK: 217, İnebey YEK Hüseyin Çelebi: 481, Kastamonu YEK: 2856, Süleymaniye YEK Fatih: 5004) olmak üzere iki türde yazıldığı tespit edilmiştir. Her iki tasarımda da sülüs yazı çeşidi tercih edilmiştir. İnebey YEK Hüseyin Çelebi: 481 envanter numaralı 15. yüzyıla ait cildin kapak içinde ise diğer örneklerden farklı olarak yazı paftalarının bazılarında mücellit kitabesi bulunmaktadır. Kitabede, “Amel-i Mücellid Haydar b. Turbegî” yazılıdır. Kapak içi tezyînatının aynı olması nedeniyle, Kastamonu YEK: 2856 ve Süleymaniye YEK Fatih: 5004 envanter numaralı ciltlerin de Haydar b. Turbegî adlı mücellidin eseri olma ihtimali vardır. Ciltlerin kapak içlerinin tümü, çeşitli tonlarda kahverengi sahtiyanla kaplıdır. Derilerin gözenek türü bunu ispat eder niteliktedir. Süsleme tekniği, tüm kapak içlerinde soğuk baskı tekniğidir. Bu teknik adını, uygulanması esnasında altının kullanılmamasından almaktadır. Soğuk baskı tekniğinde, desenin deriye genellikle sıcak pres uygulaması yapılarak aktarıldığı bilinmektedir. Uygulamada yüzeyinde motif veya desenin yer aldığı kalıp, çivi ve diğer ciltçilik aletleri kullanılmaktadır. Çalışma kapsamındaki ciltlerde kapak içi deseninin kalıpla uygulandığı, deri üzerindeki desenin kesintili çizgilerden anlaşılmaktadır. Kapak içi tezyînâtını oluşturan desenin simetrik bir parçası, kalıba işlenmiş ve kalıp deri üzerine simetrik bir şekilde, boşluk bırakılmadan basılmıştır. Yapılan incelemelerden anlaşıldığı kadarıyla kalıbın basıldığı deri, kapak içine yapıştırıldıktan sonra kapak kenarlarından cilt ebadına uygun şekilde kesilmiş olmalıdır. Kalıbın bazı örneklerde hatalı basıldığı da görülmektedir. Bu da desenin devamlılığını kısmen bozmuştur. Soğuk baskı tekniğinde, desenin deriye genellikle sıcak pres uygulaması yapılarak aktarıldığı bilinmektedir. Desenin deri renginden daha açık olması, uygulamanın ısıyla yapılmış olduğunu doğrulamaktadır. Ciltlerin kapak yüzeylerinin kullanıma bağlı olarak yıprandığı ve bu nedenle desenlerin deforme olduğu tespit edilmiştir. Ancak kapak içleri böyle bir yıpranmaya maruz kalmadıkları için korunarak günümüze ulaşmıştır. el-İzzü’d-Dâim ve’l-İkbâl (العزّ الدّائم والإقبال) ibaresi Arapça bir terkip olup “sonsuz güç ve yüksek mevki” anlamına gelmektedir. Terkip; güç, kudret ve ihtişam anlamına gelen العزّ ve ferah, parlak ve yüksek mevki anlamındaki الإقبال kelimelerinden oluşmaktadır. İbare dua, temenni vb. maksatlarla kullanılmış olmalıdır. Çalışma kapsamındaki ciltler ve diğer İslam sanatı örneklerinden anlaşıldığı kadarıyla İslam sanat eserleri üzerinde el-İzzü’d-Dâim ve’l-İkbâl ibaresine 12. yüzyıldan 15. yüzyıla kadar geniş bir dönemde yer verilmiştir. (shrink)

Some of the works written on the i’jaaz as an independent research field are pioneers in that they are among the firsts. Two of them belong to Hattâbî and Rummânî. In Arabic, there are many closely related words that are in a pattern with each other. Choosing the most appropriate of these words according to the addressee and context is an important criterion that determines the quality of the literature. This virtue is at the miracle level in the Quran. Hattâbî (...) and Rummâni examined the words of the Quran in terms of the literary virtue in question. Hattâbî did not stay within the framework of a particular literary art, but researched his word preferences in general and made comments about why that word was used in the Quran among other words with similar meaning. In this study, the two authors' approaches to the subject are examined. (shrink)

Teknoloji ve medya araçlarının gelişmesi ve farklılaşmasıyla birçok yeniliğin hayatlarımıza girdiğine, buna bağlı olarak markaların da reklam ve pazarlama stratejilerini değiştirdiklerine tanık olmaktayız. Geleneksel reklamcılık anlayışının haricinde son zamanlarda sosyal medya ortamlarında sıklıkla gördüğümüz ve markaların önemli yatırım bütçeleri ayırdığı influencer reklamcılık/pazarlama içerikleri hatırı sayılır bir şekilde çocukları ve ergenleri de hedeflemektedir. Bununla birlikte ergenlerin influencer pazarlama/reklamcılık karşısında reklam okuryazarlık becerilerini nasıl işe koştukları hakkındaki mevcut duruma ilişkin bilgimiz sınırlıdır. Bu çalışma, ergenlerin bilişsel, duygusal ve ahlaki reklam okuryazarlığı becerilerinin influencer (...) pazarlama/reklamcılığın ikna edici doğasıyla mücadelede nasıl kullandığını anlamak amacıyla yürütülmüştür. Yorumlayıcı nitel bir metodolojiyi benimseyen çalışmanın verileri 15-17 yaşları arasındaki ergen katılımcılardan yarı yapılandırılmış görüşmeler yoluyla elde edilmiştir. Yönlendirilmiş niteliksel içerik analiziyle irdelenen verilerden ulaşılan bulgular, ergenlerin bilişsel reklam okuryazarlığı becerilerinin gelişmiş olmasına karşın influencerlarla kurdukları parasosyal ilişkinin duygusal ve ahlaki reklam okuryazarlık becerilerinin devreye alınmasını engelleyebileceğini göstermektedir. (shrink)

The problem of communication in de se thoughts is the problem of communication of first-person or self-locating thoughts across the speakers of a conversation. The problem mainly stems from the lack of a proper account of attitude and content — an account that is supposed to explain whether or how the context of linguistic utterances is related to the semantic content of a sentence, assertion and belief. In this paper, after introducing two new semantic items, namely, almost-impossible and almost-necessary propositions, (...) that could be taken as theoretically primitive entities in the semantic framework I wish to draw, I propose an account of modified Lewisian-centered content and attitude based on the metaphysical framework of the Lewisian counterpart-theoretic semantics for quantified modal logic to the extent that the modification relies on those new semantic items. I then show that we can solve the problem by using our modified account. (shrink)

William L. Rowe poses a dilemma between God’s freedom and essential moral goodness by arguing that God cannot satisfy the arguably accepted condition for libertarian freedom, namely, ability to do otherwise. Accordingly, if God does a morally good action A freely, then there is at least a possible world in which God refrains from doing A and thereby does the morally wrong action. And if God does a morally wrong action in one of the possible worlds, he ceases to be (...) essentially morally perfect. I will argue that Rowe’s conclusion is based on a specific possible world semantics, and we might avoid Rowe’s conclusion with an alternative understanding of modality. In doing so, I will examine the conception of modality proposed by al-Ghaza ̄l ̄ı in which the possibility of a state of affairs does not entail its actuality in at least one possible world. (shrink)

In the context of discovery-oriented hypothesis testing research, behavioral scientists widely accept a convention for false positive (α) and false negative error rates (β) proposed by Jacob Cohen, who deemed the general relative seriousness of the antecedently accepted α = 0.05 to be matched by β = 0.20. Cohen’s convention not only ignores contexts of hypothesis testing where the more serious error is the β-error. Cohen’s convention also implies for discovery-oriented hypothesis testing research that a statistically significant observed effect is (...) four times more probable to be a mistaken discovery than for a statistically significant true observed effect to be independently replicable. In the long run, Cohen’s convention thus is epistemically harmful to the development of a progressive science of human behavior, making its acceptance crucial in explaining the replication crisis in behavioral science. The balance between α- and β-errors generally ought to be struck using both epistemic and practical considerations. Yet epistemic considerations alone imply that making a genuine contribution to the body of knowledge in behavioral science requires error rates that are not only small but also symmetrical. (shrink)

On the dominant contemporary accounts of how practical considerations affect what we ought to believe, practical considerations either encroach on epistemic rationality by affecting whether a belief is epistemically justified, or constitute distinctively practical reasons for belief which can only affect what we ought to believe by conflicting with epistemic rationality. This paper argues that Søren Kierkegaard offers a promising alternative view on which practical considerations can affect what we ought to believe without either encroaching on or (necessarily) conflicting with (...) epistemic rationality by determining which among the epistemically permitted outright doxastic attitudes one should all‐things‐considered adopt. (shrink)

Based on a question posed by global philosophy of religion project regarding the absence of literal attribution of omnibenevolence to God in the Qur’ān, this paper aims to examine how to understand perfect goodness in Islam. I will first discuss the concept of perfect goodness and suggest that perfect goodness is not an independent attribute on its own and it is predicated on other moral attributes of God without which the concept of perfect goodness could hardly be understood. I will (...) examine perfect goodness by a specific emphasis on the attribute of justice as one of the conditions to be satisfied by a perfectly morally good being. In so doing, I will appeal to the distinctions made among great-making properties by Daniel Hill, and Al-Ghazālī’s definition of justice by applying them to God’s moral attributes. I will argue that justice has a crucial role in maximality-optimality balance between great-making properties and it seems quite difficult, if not impossible, to conceive of goodness without justice. Having said that, I will claim that the conceptual frame I suggest sheds light on why omnibenevolence is not literally attributed to God in the Qur’ān. Then, I will briefly show how the divine attributes mentioned in the Qur’ān and the discussions about divine names and attributes in the Islamic tradition supports the understanding of perfect goodness I defend. Consequently, I will try to show that far from indicating that the Islamic concept of God doesn’t involve perfect goodness, the Qur’ān establishes the proper meaning of perfect goodness by focusing on its constitutive attributes, and thus provides us with a sound conception of it. (shrink)

This article deals with the Katta Langar manuscript, which is known as one of the earliest Qur'ān copies attributed to III. Caliph Uthman. The study consists of an introduction, a conclusion and two sections. The introduction section begins with the information that the Katta Langar Mushaf which is called by this name relative to the Katta Langar village of Uzbekistan, is in the library of the Tashkent Uzbekistan Muslims Administration. Only ninety-seven pages of the mushaf, which was lost for a (...) period, have survived. Since twelve of these leaves appear again in Katta Langar, they are meant as the Katta Langar manuscripts. Therefore, this article not only aims to examine in detail all the extant leaves of the mushaf but also the twelve leaves, which are known today as the Katta Langar manuscripts. Although the research done so far has made it clear that this mushaf is not one of the copies of Uthman, the mushaf has been the subject of many studies. The first of the studies on the Katta Langar Mushaf was published by M.E. Masson, while the most detailed work belongs to Efim Rezvan. Existing studies on the mushaf are methodologically either a publication or a catalogue study. In this study, the Katta Langar copy was compared with the sources of the mushaf literature and discussed more comprehensively. (shrink)

In this study, the philosophical and modern problems that arise in the fields of ontology and epistemology within the framework of Descartes' method are studied and investigated. There is an extensive literature on Cartesian philosophy. Homo sapiens refers to the type of people who can think and can collaborate and collaborate with many members. Homo cogitans means the kind of person who can think again but thinking here is not just thinking. We are talking about a species that thinks how (...) it thinks and prioritizes its own thoughts and good sense. Our aim here is to study the journey of a man from Homo sapiens to homo cogitans. We investigated and analyzed the answers to many questions such as what the effects of Cartesian philosophy are today, how Descartes' methodical suspicion led us to individualism. (shrink)

This study aims to examine how becoming like God is handled in Avicenna’s philosophy. Basically the article is based on the need to interpret that Plato and Aristotle and Plotinus are philosophers that complement each other, not diverge, in terms of the topic of becoming like God. First and foremost I present Avicenna’s arguments using the concepts of becoming like god and becoming like the First as a springboard. Moreover, based on the context in which Avicenna uses the concept of (...) manifestation, I examine how the idea of unification with God is transformed into an intellectual ideal. In the last section, I present the connection between the journey of becoming a perfected human and becoming like god which was established in the Metaphysics volume of The Book of Healing as a section of the matter which is related to ethics. (shrink)

This study focuses on the narration, "Whoever makes a tafsīr the Qur'an according to his own opinion, let him prepare his place in Hell," which Abū Manṣūr al-Māturīdī (d. 333/944) considered as a basis while defining the terms tafsīr and tawīl in the introduction of his work titled "Ta'wilatu'l-Qur'an." Various scholarly studies have examined al-Māturīdī's distinction between the terms tafsīr and tawīl from both theoretical and practical perspectives. However, it has not been examined in terms of the narration, authenticity status, (...) and its impact on subsequent works when explaining the difference between these words, while making a choice among the various wordings and containing the verb "فَسَّر". In this study, initially, an investigation of how the terms tafsīr and tawīl were used in dictionaries, ḥadīth literature, and exegesis works before al-Māturīdī’s time a diachronic reading was conducted to comprehend the intellectual background that led al-Māturīdī to distinguish between them. Explanations and narrations related to these words found in dictionaries and exegesis works after al-Māturīdī were excluded from the scope of the study. Subsequently, other narration variants distinct from the one al-Māturīdī utilized in his argumentation, which prohibited making interpretations about the Qur'an through personal opinion and which differed from al-Māturīdī’s preferred variant, were examined. The study also presents the approach of early Islamic scholars to this issue. Finally, al-Māturīdī's interpretation, defined as "the only and definitive explanation made with Allah as a witness regarding the verses," and his preference for the variant of the narration, "Whoever makes a tafsīr the Qur'an according to his own opinion, let him prepare his place in Hell," are analyzed in terms of their authenticity, their impact on Islamic sciences, and the possible reasons behind al-Māturīdī's choice of this particular variant. (shrink)

Dalālat al-lafẓī al-waḍʿī, is divided into three parts: mutābaqat, taẓam-mun and iltizām. Although there is an agreement among the scholars regar-ding the nature of the mutābaqat, which shows the conformity of the word to its meaning, the indication of taẓammun and iltizām includes certain controversial issues. Among these, some issues related to iltizām, which plays a central role in method and rhetoric, were discussed. Al-Bābertī who wrote al-şurūḥ [commentaries] on the main works that greatly influenced the ones written after him (...) in these two sciences, expressed his opinion on the controversial issues; especially on the issues related to iltizām. These are about whether a mental necessity (al-luzūm al-dhihnī) condition is sought for the rationality and realization of the obligatory indication. In this context, at the beginning of the article, firstly, a general information about dalālat will be given, and in the first part, how the dalālat is handled in works of Bābertī will be explained. Then, in the second part, controversial issues related to dalālat will be discussed; views of Bābertī on these will be revealed after the discussions of scholars are included, especially within the framework of the nature of iltizām. (shrink)

This paper compares attitudes towards achievement and power orientation as between Turkish, British and Irish managers and discusses the issue from a business ethics point of view. The concept of achievement and power orientation and its impacts on business ethics is discussed. This research is part of a larger cross‐cultural study that examines leadership styles and managerial attitudes in Britain, Turkey and Ireland. Intensive structured interviews were conducted for data gathering process. Results revealed that Irish and Turkish managers show a (...) higher achievement orientation level than their British counterparts. On one hand this situation may give some advantages to Turkish and Irish managers in developing leadership qualities, on the other hand, it can also lead to some difficulties in ethical business practices. Therefore, corporate social responsibility becomes a more important issue to be pursued in Turkey and Ireland. British and Irish managers, however, showed a higher power orientation level than Turkish managers. The low level of power orientation of Turkish managers can be explained by cultural and historical conditions that still affect modern Turkish society. Previous cross‐cultural studies support the results of this paper. (shrink)

There are many moral values that the Arab writers have written about either in prose or poetry. This emphasis on morality in classical Arabic literature has also been the subject of many academic studies. The abundance of the literary material in this field has attracted the attention of researchers. One of these is the emphasis on "naturalness" which we have seen in classical Arabic literature. In the Arab society which social ties are very strong the moral values have been summarized (...) with the concept of al-murūah/chivalry over time. In these sources that is including poems, parables and anecdotes about morality allthings on the moral values are brought together. Hereunder the main thing in the moral maturity is the naturality. Criticism of ostensible behaviors has taken place in an important part of these works. For example, ancient perception of morality is a predestination that comes from creation has found its response in Arabic poetry. Many Arab poets have stated that one's innate character will beat and the reason will be defeated. On the other hand, some poets tried to establish a balance between character and wisdom. Accordingly, it has been stated that people are innately inclined to falses but they also have the potential to restrain their innate evil tendencies with the ability of mind given to them. These poets liked to explain this balance through the simile stating he ambitious horse that wants to run at full speed is restrained with a bit. According to this simile the man is like a person on the back of a raging horse with the evil inclinations cultivated in his nature. The soul he carries wants to take him wherever it wishes. However, he has a mind that is like a bridle in return for the soul inside him. On the other hand, when we look at the encyclopedic sources of Arabic proverbs we see that there are proverbs comparing many moral attributes with animals. In Turkish proverbs, cunning is identified with the fox and industriousness with the ant, and in Arabic proverbs a very rich human character-animal pairings stand out. These proverbs are based on the idea that people's character is the product of nature. Because each animal species has appreciated characteristics and these features occur without learning and education. In addition, the issue of the naturalness of morality was also used for the purpose of praise and satire in the classical Arabic poets. The poet makes his reproach or anger towards someone through his character. When describing his lover he states that the beauties that adorn him come from creation. Therefore, it can be said that the emphasises of character/nature/temperament in the poems in which these and similar emotions are aroused, are the motifs that serve the purpose of the poet. Finally Arab writers have offered many recommendations in literary form on issues such as brotherhood, solidarity and cooperation for the healthy continuity of social relations in the Muslim society, and they have included anecdotes and poems within the framework of the subject. The study is mainly based on the descriptive method, however, the way the authors handled the subject is analysed when it is deemed to be appropriate. Considering that there is no specific study in Turkish and Arabic literature within the framework of the present study, it is aimed to investigate the literary material in the subject in question. (shrink)

Nazariyat, Journal for the History of Islamic Philosophy and Sciences, issued twice a year in English and Turkish (Nazariyat İslam Felsefe ve Bilim Tarihi Araştırmaları Dergisi), is a refereed international journal. It publishes original studies, critical editions of classical texts and book reviews on Islamic philosophy, kalām, theoretical aspects of Sufism and the history of sciences. The goal of Nazariyat is to contribute to the discovery, examination and reinterpretation of the theoretical traditions in the history of Islamic thought, by giving (...) special attention to the post-classical period of it. **ISSN: 2148-8088 E-ISBN: 2547-9415**. (shrink)

The article examines how the epistemologies of Islam and modern science are reconciled in the writings of the contemporary Turkish Sunni Islamic scholar Fethullah Gülen (b. 1938), one of the once most influential yet vastly controversial religious leaders in contemporary Turkey. Through a close reading of his texts on science, the article analyzes how Gülen defines the scientific practice as an ethical act of reading the universe with heart and mind, and as a path in which one can fully grasp (...) the magnificence of God. Framing with references to Sufism, Gülen also explains science as a domain where Islamic ethics can be practiced. The article shows that Gülen’s project of Islamization of science is not limited to the domain of knowledge, but rather comprises a comprehensive cultural transformation led by a new epistemic approach to contest the secular hegemony in the country. Therefore, Gülen’s politics of Islam at large should be understood as a project of transforming the episteme, or the hegemonic regime of knowledge, in society, from secular to Islamic. However, the article also notes, somehow paradoxically, in his harmonization of the Sufi notions with secular science, Gülen cannot escape from being captured by the very epistemology of the modern science. (shrink)

This paper compares attitudes towards achievement and power orientation as between Turkish, British and Irish managers and discusses the issue from a business ethics point of view. The concept of achievement and power orientation and its impacts on business ethics is discussed. This research is part of a larger cross‐cultural study that examines leadership styles and managerial attitudes in Britain, Turkey and Ireland. Intensive structured interviews were conducted for data gathering process. Results revealed that Irish and Turkish managers show a (...) higher achievement orientation level than their British counterparts. On one hand this situation may give some advantages to Turkish and Irish managers in developing leadership qualities, on the other hand, it can also lead to some difficulties in ethical business practices. Therefore, corporate social responsibility becomes a more important issue to be pursued in Turkey and Ireland. British and Irish managers, however, showed a higher power orientation level than Turkish managers. The low level of power orientation of Turkish managers can be explained by cultural and historical conditions that still affect modern Turkish society. Previous cross‐cultural studies support the results of this paper. (shrink)

Im Archäologischen Museum in Izmir sind 227 Gefäße inventarisiert, die einen der größten Bestände von Unterwasserfunden byzantinischer Keramik in der Türkei bilden. Aus dieser Sammlung stellt Lale Doğer in dem vorliegenden Band, einem Ausschnitt ihrer Doktorarbeit, 123 dieser Vasen vor. Die Keramiken des Museums Izmir wurden zwischen 1967 und 1974 im Kunsthandel gekauft bzw. als illegales Gut beschlagnahmt. 166 Gefäßen wurden aus anderen türkischen Museen nach Izmir überwiesen (Vorwort S. 1-2) und stammen wohl ebenso aus ungeklärten Fundzusammenhängen. Eine genauere Fundortangabe (...) besitzt daher keines der Stücke. Die Autorin verbindet die Exponate in ihrem Schlusswort (S. 74) mit einem unmittelbar vor der türkischen Küste gesunkenen Boot oder aber auch dem bekannten Schiffswrack bei der wenig vor der türkischen Küste gelegenen griechischen Insel Kastellorizo (neu auch bei: D. Papanikola-Bakirtzi (Hrsg.), Byzantine Glazed Ceramics. The Art of Sgraffito, Athen 1999). Die größte Gruppe bildet die von Megaw definierte Ägäische Ware (A. H. S. Megaw in: G. Robertson u. G. Henderson (Hrsg.), Studies in Memory of David Talbot Rice, Edinburgh 1975, 34-45) mit 114 Stücken. Andere Vasen gehören zur Engobebemalten Ware („Slip Painted Ware”) oder zu mit Farboxyden bemalten Warengruppen (S. 2). In der vorliegenden Abhandlung behandelt Doğer ausschließlich die Ägäische Ware. (shrink)

Kaynardağ, Arslan, 1923-; intellectual; criticism and interpretation; Turkey; modern philosophy; 20th century.

al-Zuhd, one of the most prominent themes in the Arab poetry in the Abbasid period, came to the summit by the poets like Abū l-ʻAtāhiyya and Abū Nuwās. Another important poem known with his poems on al-Zuhd is Mahmud al-Warraq. Warrak, after a youth life in pleasure, understood the s of life and apply himself to poetry on zuhd. Warrak produced a number of different works in verse form. He was distinguished by the sincerity in his statements and the simple (...) language he used. He had thought that he was deceived by worldly gifts and pleasures in his youth and thus tried in his poems to guide young people with a sense of responsibility not to fall in same mistakes. This paper will examine Warraq emphasis on “youth un in his Diwan. Poems will be discussed in the context of the nature and the fate of youth. In the introduction, the development of poetry tradition on al-zuhd in the period of Umayyads and Abbasids will be mentioned briefly. Afterwards, poems About youth in his diwan will be researched. (shrink)

Tanto en su Iǧāza como en su Fihrist, Ibn al-ʿArabī se refirió a Risāla ilà aṣḥāb al-Šayḫ ʿAbd al-ʿAzīz al-Mahdawī como a una obra separada. Este documento es una carta escrita a los discípulos del Šayḫ ʿAbd al-ʿAzīz al-Mahdawī de Túnez por el propio Ibn al-ʿArabī, y recientemente se ha determinado que también sirve como una especie de prólogo de Mašāhid al-asrār. Este prólogo cubre temas tales como quién debe estudiar el Mašāhid y cómo debe hacerlo, las explicaciones de las (...) palabras difíciles que se encuentran en él y las defensas de posibles críticas contra él. La carta de Ibn al-ʿArabī es importante por derecho propio: desarrolla los conceptos de ḫatmiyya, walāya, nubuwwa y wirāṯa en sus formas originales y hace referencia a discusiones en los círculos académicos de al-Andalus y el norte de África. Este artículo mostrará cómo debe entenderse la Risāla con los Mašāhid y explorará su contenido a la luz de las obras de Ibn al-ʿArabī y su medio social e intelectual. (shrink)

En Turquie la philosophie des Lumieres est congue comme un courant de pensee qui rayonne et eclaircit le processus de la creation de la Turquie moderne. Cette philosophie a contribue par ailleurs au developpement de la Turquie dans la voie de modernisation. Tous ceux qui ont lutte pour F independance du pays, notamment Mustafa Kemal Atatürk etaient profondement influences de la philosophie des Lumieres, Le fondateur de la Republique Turque et ses amis avaient tres bien saisie la grande importance d'adopter (...) les principes de cette philosophie pour mener ä bien les reformes republicaines. En Turquie, la plupart des specialistes de la philosophie ont fait des recherches approfondies en la matiere et ils ont mis F accent sur les rapports qui existent entre les problemes sociaux et la philosophie des Lumieres. Par consequent, il n'est point errone de parier de l'existence d'une tradition des Lumieres en Turquie. (shrink)