A renewed interest into the philosophy of Bergson in the last decades brings his central notion duration to the fore of lively discussions. This renewed interest certainly has its source in Deleuze’s Bergsonism, where he declared Bergson’s philosophy as an alternative to phenomenology that dominated the philosophical discussions throughout the 20th century. Deleuze’s attempt to put Bergson as an alternative to phenomenology was a protest against the phenomenological tradition, which denounced Bergson’s analysis of duration as it is first developed in (...) Time and Free Will as remaining within the confines of psychological realism and reducing time to a flowing, fluid thing that resides in consciousness. In an attempt to contribute to the Deleuzian interpretation that defends Bergson’s notion of duration against its phenomenological criticisms, I argue in the present study that the notion of duration as developed by Bergson in Time and Free Will can be best interpreted in terms of a Leibnizian notion of force. Following Bergson’s criticism of reduction of time to a homogeneous medium in the work of Kant, I introduce Bergson’s analysis of duration as a drive that prolongs the past of consciousness into its present. In doing this I take a detour through Heidegger’s interpretation of Leibniz’s vis activa as drive. (shrink)

Şiir, masal ve destan yazarı olan Feqîyê Teyran, tasavvuf edebiyatının önemli şairlerinden biridir. Yaşantısı üzerinde derli toplu bilginin bulunmadığı müellifin şiirlerinin derlendiği Divan adlı eserinde en uzun manzume olan Şéx Sen’anî, dikkat çekici ve oldukça öğretici bir hikâyedir. Hikâyenin Fars, Türk ve Kürt edebiyatında tasavvuf meşrepli şairler tarafından sıkça kullanıldığı görülmektedir. Hikâyede; Hristiyan kızın sevgisine ulaşmak için elindeki maddî-mânevî makamları terk eden, içki içen, Hıristiyan olan, zünnar bağlayan şeyhin yolculuğu üzerinden Feqîyé Teyran, mecâzi aşktan ilâhi aşka seyr-i sülûku anlatmaktadır. Bu (...) aşk; Muhaddis, mutasavvıf ve adı kaynaklarda Abdürrezzâk olarak bilinen şeyhin ibretlik kıssasında, vahdet-i vücût anlayışı içerisinde değerlendirilmektedir. İlâhi nûrun mazharını sevdiğinde gören Şéxin hikâyesinde Feqî, ilâhî isim ve sıfatların hüküm ve eserlerinin zuhûrunun insanda gerçekleştiğini anlatmaktadır. Vahdet-i vücûd ilkesi ile alakalı vahdet-kesret, tecellî, cezbe, hayret, cemâl, yakîn, aşk gibi tasavvufî kavramların eserinde geçiyor olması, varlığın birliğini ispatlamak için geçerli, sağlam ve ikna edici hususlar olarak öne çıkmaktadır. (shrink)

The main point that Spinoza emphasis in his religious criticism is the distinction that he made between religion and philosophy, also, this is becoming the main topic of Spinoza's book named Theological-Political Treaties. Spinoza reveals the inaccuracy of attempting to adapt religion to reason/ philosophy or to adapt reason/philosophy to religion, through the works of two prominent names, Mūsā ibn Maimūn and Juda ben Alpakhar, in the Jewish traditional thought. Although these two thinkers belong to the same tradition and the (...) same faith, they differ from each other in terms of methodology. In this study, firstly, we will examine the opinions of Ibn Maimūn and Alpakhar on the subject and subsequently, we will try to analyze the subject with consideration of Spinoza’s criticism and comments related to the subject. (shrink)

The aim of this study is to create a sample curriculum which aims to explain the belief and belief of Allah, which is one of the most basic concepts of religious education, based on the developmental based life centred religion concept as an alternative to the existing religious education practices, based on the order and functioning of the universe and to explain its functionality. For this purpose, 12 children who have been educated in the 3rd grade in the institutional sense (...) have not been educated before. Our study is based on the assumption that religious education and science education are complementary to each other. It is assumed that in such cases where religious education practices and scientific processes are run together, children can better establish both scientific processes based on cause-effect relationship in the universe and their relationship with a Creator. In conclusion, although there are some limitations occurred outside the researcher, it has been seen that scientific processes are applied and these are supported in theological speeches and the related conceptualization is realized. In addition, in the studies to be carried out with the children of this age period, it has been observed that the attitudes of the classroom teacher should be taken into consideration and if possible, the researcher has to do the study only with the students. (shrink)

In studies on the history of Sufism, the Qajar period is an important source, especially for researching the influence of Shiite thought on Sufism. Sufism, which was transformed into a different concept like gnosis, was defended by Sunni sects in this period, while it was the source of transformation and change activities of Shiite sects. The sects that endeavored to protect Sunni Sufism, especially the Qadiriyya and Naqshbandiyya sects, have gained the favor of the people in the limited regions where (...) they are located, even though their activities have been restricted. In the 19th century when modernization and independence movements took place. and XX. YY. Although the Qajars made short-term agreements, fearing the presence of Sunni sects on the border and the caliphate power of the Ottoman Empire, they continued their policy of intimidation and pressure. Qajars have a tolerant attitude towards Shiite sects; He wanted to gain power by getting the support of Safi Ali Shahiyya for the modernization of society. Sâfî Ali Şâh and his caliph Zahirüddevle Ali Hân Kaçar carried out various activities to integrate Sufism with modernism. In particular, Zahirüddevle's establishment of the Encümen-i Uhuvvet Cemiyeti, which introduced the Sufi approach based on the understanding of brotherhood and equality, and the fact that his disciples were urban intellectuals, facilitated the revolutions. Zahirüddevle; He handled Sufi concepts such as melamism-futuwwa, murshid-murid according to the needs of his age and tried to integrate tradition and modernism. This study aims to reveal the perception of Sufism in the Qajar period and to discuss the activities of the Shiite sect Safi Ali Shahiyya based on integrating Sufism with modernism. This study, which was carried out by specifically referring to Shiite sources, aims to present the panorama of the Sufi thought of an era. The importance of the article is that there is little work done in this field. (shrink)

İnsanlığın kurtuluşu olan İslâm’ın temsilcileri olan peygamberler aracılığıyla gerçekleştirdiği ilâhî davet, hükme uygun olarak kavimlerinin bireylerini her zaman tefekküre yönlendirme, insanları aklını kullanan bireyler olarak inanmaya sevk etme şeklinde şeklinde seyir izlemiştir. Özellikle Hz. Muhammed’in uyguladığı; kişinin eğitim seviyesi, psikolojisi ve anlama ufkunu dikkate alarak dil ve üslûplarında olgunluk içerindeki davet yöntemini sûfîler de şîar edinerek İslâm’ın dünyanın dört bir yanına ulaşmasına katkılarda bulunmuşlardır. Özellikle sonraki dönemlerde müesseseleşen tarikatlar kanalıyla tasavvuf ehli, Hakk’ı ve halkı sevme, Rikkatli olma, halk için çalışma, (...) Hakk’a bağlı ve sadık olma, İmanın bütün hakikatlerine vakıf olma ve Allah’a bütün mevcudiyeti ile teslim olma bilinciyle davetlerini tatbik etmişlerdir. Sûfîlerin “neyi ne ölçüde ve hangi yöntemle davet etmek gerekir?” sorusuna Kur’ân-ı Kerîm ve Hz. Peygamber’in metodlarına binâen cevaplarını ve etkilerini aktarmak önem arz etmektedir. (shrink)

It is expected that the determining role of values, which are accepted as the main reference point in guiding their behaviors, in real life will also be effective on social media posts. However, with the increase and diversification of the opportunities offered by social media to its users, the perception of privacy, which is one of the important values in society, is subject to change and privacy is disclosed based on personal consent. Although there are studies in the literature on (...) the negative effects of increasing social media use on the perception of privacy, there is no study that examines the issue from the perspective of Religious Culture and Ethics Knowledge (RCEK) teachers within the framework of values education. In this study, whether and in what direction the determining role of values in life has changed with the widespread use of social media is examined based on the views of RCEK teachers in the example of privacy value. The aim of the study is to examine the views of RCEK teachers on privacy and the transformation of privacy in the context of social media posts. In this direction; it is aimed to determine the privacy perceptions of RCEK teachers in terms of the definition of privacy, situations that are considered private, social media posts that violate privacy and the criteria that should be in these posts, and to examine their views on what kind of education can be given to students about social media and privacy. The research was designed according to the phenomenology design in qualitative research method. The study group of the research consists of 19 RCEK teachers working in various provinces. The data were collected through semi-structured interviews and analyzed by dividing them into themes, categories and codes by content analysis method. As a result of the research, it was concluded that privacy is violated through social media posts, and the perception of privacy has changed depending on many factors related to social media. It was revealed that today's sharing culture negatively affects the perception of privacy. It is thought that the results of the research have important implications for researchers, teachers, parents and authorities.In this study, whether and in what direction the determining role of values in life has changed with the widespread use of social media is examined based on the views of Religious Culture and Ethics Knowledce teachers in the example of privacy value. The aim of the study is to examine the views of Religious Culture and Ethics Knowledge teachers on privacy and its transformation in the context of social media posts. Based on this purpose; it is aimed to determine the privacy perceptions of RCEK teachers in terms of the definition of privacy, situations that are considered private, social media posts that violate privacy and the criteria that should be in these posts, and to examine and reveal their views on how students can be educated about social media and privacy. The research was designed according to the phenomenology design in qualitative research method. The study group of the research consists of 19 RCEK teachers working in various provinces. The data were collected through semi-structured interviews and analyzed by content analysis method by dividing into themes, categories and codes. As a result of the research, it was concluded that privacy is violated through social media posts, and the perception of privacy has changed depending on many factors related to social media. It was revealed that today's sharing culture negatively affects the perception of privacy. It is thought that the results of the research have important implications for researchers, teachers, parents and authorities. (shrink)

The basic methodology of rough set theory depends on an equivalence relation induced from the generated partition by the classification of objects. However, the requirements of the equivalence relation restrict the field of applications of this philosophy. To begin, we describe two kinds of closure operators that are based on right and left adhesion neighbourhoods by any binary relation. Furthermore, we illustrate that the suggested techniques are an extension of previous methods that are already available in the literature. As a (...) result of these topological techniques, we propose extended rough sets as an extension of Pawlak’s models. We offer a novel topological strategy for making a topological reduction of an information system for COVID-19 based on these techniques. We provide this medical application to highlight the importance of the offered methodologies in the decision-making process to discover the important component for coronavirus infection. Furthermore, the findings obtained are congruent with those of the World Health Organization. Finally, we create an algorithm to implement the recommended ways in decision-making. (shrink)

-- -- ḥeleḳ 2. Sofisṭim. Soḳraṭes. Aflaṭon.

Antalya, which is today’s attraction center with its historical and natural beauties, was described as “a city like heaven” since ancient times. This city hosted many civilisations and states until the 13th century and became an important seaport after The Seljuks took over the region. The Seljuks applied civilization and urbanization policy also in Antalya, like other regions they ruled. The mosques, madrasahs (Islamıc theology institutions), schools, baths, caravansearis (hostels), hospices, and water cisterns in this period changed the structure of (...) the city and paved the way for improvements of public life. During the Ottomans some of these social institutions were kept active while the others no longer served to the public. However, with the construction of new social institutions, urbanization was resumed. The madrasas were generally built near or adjacent to the mosques, and had a significant role in developing the society and cultural structure. Although the madrasas in Antalya were mainly the institutions that maintain the education system, the research on these madrasas mostly focuses on their architectural features. The majority of these madrasas that are not comprehensively studied. Therefore, the functioning structures and the problems of Antalya Madrasas (Antalya, Korkuteli and Elmalı), which are reflected in the archive documents between the 17th and 20th centuries and also both individuals and institutions that had influence on these madrasas are going to be investigated in this study. Thus, this paper will shed more light on Antalya Madrasas.Summary: Antalya city, which was completely under the Seljuk sovereignty during the reign of Sultan Alaeddin Keykubat I (1219-1236), was named as Alâiyye dedicated to the Sultan's name and became an important port city of the Seljuk State after then. In the process of the fall of the Seljuk State and the beginning of the Emirates (Beylikler) period, the city became a land of Teke-Oğulları, a part of a Hamid-oğulları, and in 1390 the city became an Ottoman city after the struggle of Yıldırım Bayazid with Teke-oğuları. Antalya was home to the madrasahs, one of the formal education institutions during both the Seljuk and the Ottoman Empire. The madrasahs were built next to the mosque or in a detached area built by sometimes administrators or statesmen, sometimes by members of the dynasty or by the citizens who were wealthy. In Antalya, both single floor and second floor madrasahs were built. This study based on the documents from Prime Ministry Ottoman Archive, the travel books of İbn Bibi and Evliya Çelebi, the works on Antalya Madrasahs to be determine the madrasah in the districts of Antalya as Korkuteli and Elmalı. In addition to the Seljuk madrasahs such as Imaret Madrasah, Atabey Armagan Madrasah and Karatay Madrasah, there are also some madrasahs belonging to the Ottoman period, in Antalya. As a matter of fact, the madrasahs increased in number in the period of the Ottoman. Antalya madrasahs which are reflected in archival documents for any reason are as follows: “Süleyman Madrasah” located in Hatip Süleyman Street, “Madrasah built by Haci Mahmed” located in Elmali Street, “Hacı Abbaszâde Hacı Süleyman Madrasah” in Süleyman Street, “İsmail Efendi Madrasah” in Tahtapazarı Kızılsaray Street, Kasab Hacı Ahmed Madrasah, Hacı Cafer Ağa Madrasah, Murad Ağa Madrasah, Esir Hacı Ali Madrasah, Hacı Hasan Madrasah,“Madrasah built by Hasan Efendi” in Keçiyalar Street, in the Kadılar Street of Gediz County “Madrasah built by Yusuf Efendi”, “Madrasah built by Hızır Efendi” in Cami-i atik Street, Murat Pasha Madrasah, “Sefer Ağa Madrasah” located outside the city wall, “Büyülü Minaret Madrasah, Hatuniye Madrasah, Sheik Sinan Camii Madrasah located outside the city Wall, In addition to these madrasahs mentioned in some studies in Antalya, it is also stated that there are madrasahs such as Müsellim Madrasah, Kesik Minaret Madrasah, Karakas Madrasah, Varsakli Mehmet Efendi Madrasah, Meydan Madrasah, Surmeli Madrasah, Canmülk Madrasah, Ahi Kız Madrasah, Hacı Naim Efendi Madrasah, Susam Madrasah, Çömlekçi Madrasah, Değirmenönü Madrasah, Ak Mescid Madrasah, Âşık Doğan Madrasah and Çukur Madrasah.According to archive documents, in the sub-district of Antalya, which is used as a plateau or plateau area, some madrasahs were recorded as follows: Pınarbaşı Madrasah, Hızır Efendi Madrasah, Mustafa Efendi Madrasah, Emir Sinaneddin Madrasah, Hacı Menlü (Mevlüt) oğlu Ömer Medrese, Abu Bakr Agha Madrasah, Koca Hafız Medrese, Hacı Mollaoğlu El-Hac Ömer Madrasah, Sheikh İsmail Efendi Madrasah. However, Süleyman Fikri Erten, who works on Antalya, stated that the number of madrasahs is eight as: Haci Ahmet Madrasah of Kalkanlı, Sultan Hatun Madrasah, Koparanzade Hacı Hüseyin Madrasah, Karabayırlı Hacı Hüseyin Madrasah, Kaşlı Ali Efendi Madrasah, Hacı Hüseyin Madrasah, Şalaka Ahmet Madrasah and Oyunyeri Madrasah.The madrasahs built in Elmalı, another distict of Antalya, were as follows: Ketenci Ömer Paşa Madrasah, Esbak Mir-i Ahur Hacı Mehmet Bey Madrasah, Haydar Baba Madrasah, Arifî Ahmed Paşa Madrasah, Hüseyin Efendi Madrasah, Debbağ Baba Madrasah, Şeyh Ümmi Sinan Madrasah, Babazade Hacı Abdurrahman Madrasah, Hacı Şeyh Efendi Madrasah, Mustafa Efendi Madrasah, Hasan Efendi Madrasah, Salih Efendi Madrasah, Halil Efendi Madrasah, Çankırlı Madrasah, Osman Efendi Madrasah and “Mehmet Efendi Madrasah in Örtekiz village”. In addition, two madrasahs, except from these, were also found in the archive documents.A madrasah was built almost at every Street of Antalya and the madrasahs were usually named by the name of their builders. Madrasah students were provided with a certain amount of scholarship to continue their education according to the level of the education in the madrasahs and the level of the courses taught, salaries of the scholars, the status of the builder of the madrasah. The scholars who worked in the madrasahs worked with a document called berat-i sharif and in the case of the disappearance of this document a new berat-i sharif would be prepared by the Shaykh al-Islami. Scholars working without this document were also determined. In the scholar appointments foundation, board of trustees, müfti, and the city regents were very influential. There were also some appointments resulted from death, promotion besides leaving job with their own will. There were some problems with the appointments in Antalya and the foundation revenues to which the madrasah was attached were delivered to certain individuals until these problems were resolved.In madrasahs of Antalya, science was given a great importance and all kinds of monetary issues were tired to be eliminated with donations given to both scholars and students. However, it is observed that madrasahs were involved in some events in Antalya. As a matter of fact, among those who participated in the Şah Kulu Rebellion that took place in 1510-1511, there were also madrasah students and education training had therefore been disrupted for a long time. it is known that the state sent orders to the judges (qadi) in the region consecutively in order to prevent the rebellion. Also during this period some madrasahs were used as the activity center of armed students or people who disguised them.One of the issues that negates the education and training in the madrasahs in Antalya is that in 1890 the immigrants started to be hosted in Antalya and the guests visiting were accommodated in madrasahs as there were no other available places. This situation had been continued for a long time and even telegrams have been sent about the students living on the sidewalks.Another important issue that disrupts education was epidemic diseases. It was reported that too many people died in the district of Istanoz because of smallpox, there was no doctor and the health personnel should go to the region urgently. Despite all the problems experienced in madrasahs, they continued their activities in Antalya and while continuing their activities under the control of foundations in 1826, with the establishment of the Ministry of Foundations, they were connected to this institution. (shrink)