Realist and liberal understandings of ethics as the dominant approaches to ethics in international relations are unable to respond efficiently to the call of the other in the age of war against terrorism as they revolve around the needs and the interests of the self. Such self-centred understandings of ethics cannot respond to the other ethically and respect the other in its otherness. Therefore, in this work I attempt to develop responsive ethics by drawing on Levinasian ethics which can create (...) the possibilities of concrete non-violent responses to the other in the age of war against terrorism. (shrink)

Realist and liberal understandings of ethics as the dominant approaches to ethics in international relations are unable to respond efficiently to the call of the other in the age of war against terrorism as they revolve around the needs and the interests of the self. Such self-centred understandings of ethics cannot respond to the other ethically and respect the other in its otherness. Therefore, in this work I attempt to develop responsive ethics by drawing on Levinasian ethics which can create (...) the possibilities of concrete non-violent responses to the other in the age of war against terrorism. (shrink)

Çıkarım, en genel anlamıyla, verili önermelerden bir sonuç önermesi elde etmektir. Verili önerme bir tane olduğunda, bu önermeden yola çıkarak bir sonuç önermesi elde etmeye doğrudan çıkarım denir. Verili önerme sayısı birden çok olduğunda ve sonucun elde edilmesi bu verili önermeler arasında bir bağlantı kurmayı gerektirdiğinde çıkarıma dolaylı çıkarım denir. Bu çalışma, klasik mantıkta bir önermenin eşdeğeri veya karşıtının doğruluk değerini saptamak üzere ortaya konulmuş doğrudan çıkarımlar ile ilgilidir. Çalışmanın amacı, üç temel doğrudan çıkarım türünden hareketle yeni doğrudan çıkarım türleri (...) ortaya koymaktır. Bu amaçla öncelikle, iki temel çıkarım türü olarak ele alınan dolaylı ve doğrudan çıkarımların ne olduğu incelenecek, daha sonra mevcut doğrudan çıkarım türlerinin neler olduğu ele alınacaktır. Ardından bu doğrudan çıkarımların kısaltılmış adlandırmaları üzerinden ikili ve üçlü kombinasyonları alınacak; elde edilen yeni eşdeğerliklerin dört kategorik önerme üzerinden sembolik gösterimleri sunulacak; her bir eşdeğerliğin sembolik gösteriminin ardına bu sembolik gösterimleri örnekleyecek biçimde önerme karşılıkları verilecektir. Böylece öncekilerden farklı olacak şekilde yeni doğrudan çıkarım türleri ortaya konulmuş ve örnekleriyle birlikte açıklanmış olacaktır. Son adımda, elde edilen yeni doğrudan çıkarım türlerindeki eşdeğerlik kuralları sırayla sunulacaktır. Söz konusu yeni doğrudan çıkarım türlerinin sağladığı eşdeğerliklerin kendi aralarında zayıf ve güçlü eşdeğerlikler olarak bölümlenebileceği ileri sürülecektir. Elde edilen sonuçlar doğrultusunda yeni eşdeğerlik kurallarından dördünün zayıf, diğer dördünün ise güçlü eşdeğerlik kuralı olduğu ifade edilecektir. (shrink)

The principle of identity is one of the three basic principles of reason on which classical logic rests. The other two basic principles of reason are principle of noncontradiction and of the excluded middle. These principles were accepted almost unquestionably until the beginning of the twentieth century. Therefore, classical logic, which adhered to these principles, continued to prevail. Today, however, one of the most interesting debates in the field of science is whether these fundamental principles on which classical logic rests (...) can be seen as necessary and invariable truths. With this discussion, a logic emerged in the twentieth century, rejecting the basic principles of reason. In this study, we will examine the logics -non-reflexive logics- that rejects or limits the principle of identity, from which the other two principles of classical logic are derived. First of all, we will talk about the origins of non-reflexive logic. Next, the basic assumptions of the identity principle of classical logic will be discussed. Finally, we will discuss the reasons for which non-reflexive logic rejects or limits the principle of identity, in other words, which assumptions of the identity principle are considered problematic. (shrink)

The love for Prophet Muhammad is one of the most frequently mentioned themes in both oral and written cultures. The love for Prophet Mohammad which is narrated in the scientific works related to the Prophet in Turkish literature also could be seen poetic and prose works by artists. Some of works include biographies (siyer) in which the Prophet’s biographies are mentioned eulogies (mevlit), miraç-name, which tells miraç event, (hilye) which describes the Prophet's physical and other attributes, and (naat) in which (...) the Prophet is praised. Through these works, the love for Prophet Muhammad who is the reason why the world is created is beautifully depicted and aimed to pass it on to future generations. This love, enduring for centuries in Islamic societies, has led to the Prophet to be as an mediator in the prayers by the humble servant to Allah. Because, in Islam, the belief that prayers addressed to Allah through the mediator of Prophet Muhammad, whom Allah has called "My Beloved" will be accepted is prevalent. This profound love for Prophet Muhammad, graved in the hearts, is considered a duty by individuals of all ages and all sections in Turkish society. The earliest examples of this emotion, expressed by poets who interpret the feelings of the people, can be found in Yûsuf Hâs Hâcib's Kutadgu Bilig. Later poets like Mevlânâ, Yunus Emre, Şeyyâd Hamza, and others continued to compose such poems. Furthermore the work known as Vesiletü’n-necât written by Süleyman Çelebî and read since the fifteenth century, commonly referred to as mevlit and seen as a top one for the love of Prophet among the public, is one of the most significant works addressing this theme. Poets such as Ahmed Paşa, Fuzûlî, Nâbî, and Şeyh Gâlib in Turkish literature have also portrayed the love for Prophet Muhammad in their works in the best style. Some of these poets, expressing their love for the Prophet from different perspectives, have been individuals who could not visit the sacred places due to financial difficulties. The desperate and intense longing for Prophet has been conveyed to writing yearning for the Prophet. The example of an arzuhâl discussed in this study illustrates this aspect of the abovementioned. Arzuhâls, written in the form of petitions describing a need or request in the sources, are texts. However, if it is taken into account spiritually, they are the texts where various wishes and prayers are asked by Allah and sometimes the prophets are used as messenger. These writings include both worldly and spiritual desires. Following to these prayer texts, they are sent to sacred partsthose going to Hajj and Umrah. These prayers sometimes are written by an expert or the needy ones sincerely. They are left at sacred places like the Kaaba, the station of Prophet Ibrahim or the burial place of Prophet Muhammad, with the belief that they will be accepted. It is still known that in some regions of Anatolia, many traditions have persisted from the past to the present day. One such region where the tradition of writing arzuhâls is still alive is the town of Palu in Elazığ. The poem presented in this study, a poetic example of arzuhâl, was written by Molla Muhammed Ali, a poet, scholar, and calligrapher living in the Beyhan town of Palu. This poem portrays the imploring and entratings of an desperate individual who wishes to visit the Prophet's grave with in the profound love for Prophet Muhammad. The poem is written in an eight-syllable meter and consists of 20 quatrains. Throughout the poem, the desire to see the Prophet's grave has been narrated and the despair over not reaching to sacred places has been discussed. Therefore the characteristics of a desperate lover are evident in the poem. This lyrical text is written in a simple and fluent style. It is noteworthy that in the last quarter of the twentieth century, the love for Prophet Muhammad is expressed in Ottoman Turkish. The poem presenting a rich appearence with various types of words and literary devices does not make the reader feel bored.In the introduction of the study brief information about Prophet Muhammad is provided. Subsequently, various examples of the love for Prophet Muhammad in Turkish literature are presented to the reader. In the first part the analysis of the poem has been carried out and the second part includes the translation of the poem. The original text of the poem has taken place at the end of the study. With the analyzed poetic arzuhâl it has been aimed not only to preserve the tradition but also to contribute to our written and oral culture. (shrink)