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)

Fatimids, bound up the Shiite/Ismaili sect, have pursued a policy of expansion towards the east since they were established in Ifrîkiye. Within the framework of this political goal, the Turkish dynasty made various attempts to seize the Egyptian lands owned by the Ikhshidids. The relations between the two sides, which lasted for more than thirty years, ended with the Fatimids seizing Egypt and then Syria. In this process, various political and military encounters took place between the Fatimids and the Ikhshidids. (...) In this article, the relations of the Fatimids with the Ikhshidids are discussed. The relations between the two sides included remarkable events in a medium where the Fatimids in the east of the Islamic world and the Ikhshidid in the west increased their political power. The fact that these developments were closely related to the Islamic world of that period increases the importance of this research. Therefore, it would be beneficial to reveal the panorama of the thirty-five-year period by examining the sources that shed light on the relevant period. Ourstudy, which deals with the Fatimid-Ikhshidid relations, consists of three parts. In the first part, the beginning of the Fatimid-Ikhshidid relations will be examined. In the second part, the subject of the Fatimids taking Egypt from the Ikhshidids will be discussed. Finally, in the third chapter, the issue of the Fatimids capturing Syria and putting an end to the Ikhshidids will be discussed. The primary goal of the study in question will be to try to give a clear idea about the subject by addressing the reflections and effects of Fatimid-Ikhshidid relations in the Islamic world. (shrink)

Mağrib ve Mısır dönemi olarak ikiye ayrılan Fâtımî devleti tarihinin Mağrib devresi Mısır’a nazaran daha az incelenmiş görünmektedir. Bunun en önemli sebeplerinden bir tanesi bu dönemdeki muasır kaynakların Mısır dönemi kaynaklarına oranla fazla olmayışıdır. Bununla birlikte günümüzde Fâtımîler’in Mağrib dönemini kapsayan IV. (X.) yy.’a ait bazı muasır kaynakların bulunmuş olması, söz konusu döneme ait önemli bilgilerden haberdar olabilmemize imkân tanımıştır. Bu eserlerden olan ve Fâtımî devletinin Mağrib dönemindeki bürokrasisine ışık tutan Sîretü’l-Üstâz Cevzer adlı muasır kaynak, Fâtımîler’de halife ve veliahttan sonraki (...) üç numaralı devlet adamı olma şerefine nail olan slav asıllı Üstâz Cevzer’in ilk Halife Ubeydullâh el-Mehdî döneminde devlet hizmetine alınmasından, dördüncü Halife Mu‘izz’in hilâfet merkezini Mansûriye’den Kâhire’ye taşımasına değin gerçekleştirdiği önemli faaliyetlerini konu edinmektedir. Ele aldığımız çalışmada Fâtımîler’in Mağrib dönemindeki önde gelen devlet adamlarından bir tanesi olan Üstâz Cevzer’in hayatı detaylı bir şekilde incelenerek bu dönemin bürokrasisinin daha iyi anlaşılmasına katkı sunulması hedeflenmektedir. Başta Sîretü’l-Üstâz Cevzer adlı çağdaş kaynak olmak üzere Üstâz Cevzer hakkında bilgi veren az sayıda eserin incelenmesinin yanında batıda da yapılan araştırmalara değinilerek hazırlanan çalışma, literatüre sunacağı katkı itibarıyla özgündür. Ayrıca çalışma bazı araştırmacılarca Üstâz Cevzer’in, Mısır’ı ele geçiren komutan Cevher es-Sıkıllî ile aynı kişi olduğu yönündeki yanlış kanaatlerin ortadan kalkmasına yardımcı olacaktır. Yine bazı araştırmacılar tarafından Fâtımîler’in Mağrib dönemi veziri olarak kabul edilen Üstâz Cevzer’in gerçekten vezirlik görevini deruhte edip etmediği gibi sorulara çalışmada cevap aranacaktır. (shrink)

The ability to distinguish between emotions is considered indicative of well-being, but does emotion differentiation in an aesthetic context also reflect deeper and more knowledgeable aesthetic experiences? Here we examine whether positive and negative ED in response to artistic stimuli reflects higher fluency in an aesthetic domain. Particularly, we test whether knowledge of the arts and curiosity are associated with more fine-grained positive and negative aesthetic experiences. A sample of 214 people rated their positive and negative feelings in response to (...) various artworks including positive and negative themes. Positive ED was associated with the embracing sub-trait of curiosity that reflects engagement and enjoyment of novelty and complexity, but was unrelated to artistic knowledge and perceived comprehension. Negative ED was associated with higher curiosity and particularly more knowledge of the arts. This relationship was mediated by appraised comprehension suggesting that deeper engagement with art, by those with more art knowledge, is associated with more fine-grained emotional experiences. This finding extends ED beyond well-being research and suggests that more nuanced emotional experiences are more likely for those with expertise in the arts and motivation for exploration. (shrink)

One of the most influential figures in the history of Islamic thought is Fakhr al-Dīn al-Rāzī (d. 606/1210). The identities of mushakkik, which creates problems on many subjects, especially metaphysical and theological ones, the muhaqqiq who tries to solve the problems above the sects, and the jâmî who brings many different views together in the highest concepts, have seriously affected all the thinkers after him. Therefore, in the tradition, all schools had to inherit the philosophical and scientific dynamism that he (...) created and displayed an attitude about the problems he created and the solutions he offered. The real important motive that makes Râzî so indispensable and effective is his problematic identity (mushakkik), which carries the kalām to philosophy and philosophy to kalām, and criticizes philosophy on the basis of the kalām, and the kalām on the basis of philosophy. For this reason, when we look at the works of Râzî, who has been evaluated politically and sociologically within Ash'arism throughout his life, it is clearly seen that he is a thinker who is suitable to be embraced by different schools and to be interpreted in different ways. The fact that many Ahl as-sunnah theologians emphasized the works written by Râzî with a theological-Ash'ari theme, caused his supra-sectarian identity to be overshadowed. On the other hand, it is seen that some thinkers are making an effort to know and recognize Râzî as a philosopher-theologian and muhaqqiq. This effort is clearly seen especially in scientific figures who benefited from Kamaladdin Ibn Yûnus (d. 639/1242) in some way. Afḍal al-Dīn Khūnajī (d. 646/1248), Athir al-Din al-Abharî (d. 663/1265), Najm al-Din al-Qazwinî al-Kâtibî (d. 675/1277) can be given as examples. These personalities, on the one hand, played an active role in the spread of Râzî's scientific heritage and they were effective in bringing Râzî to the fore with his supra-sectarian identity on the other. Sirāj Al-Dīn Al-Urmawî (d. 682/1283), who inherited his scientific legacy, is among the important names who established his identity as a muhaqqiq who mostly solved supra-sectarian problems. Human actions are at the forefront of the issues in which this facility has clearly emerged. Urmawî tries to revise al-Arba'în's expressions, which seem to ignore the power and influence of human beings in terms of human actions as well as criticizing Razi's arguments very seriously. In his work Lübâb, on the one hand, he summarizes al-Erba'în of Razî he seriously criticizes Razi's Ash'ari attitude towards human actions on the other. He does this largely on the axis of the arguments that Râzî himself expressed from his encyclopedic works such as al-Matâlibu'l-'âliyya mina'l-'ilmi'l-ilâhi. It is clear that this is not an ordinary situation. Because human actions are at the forefront of the issues that determine the thinkers' conception of divinity and the relationship between God and man. In this study, Râzî's attitude on this issue and Urmavi's philosophical and theological criticisms will be tried to be determined. Thus, it is clearly seen that he is trying to establish Râzî as a muhaqqiq in the axis of human actions. (shrink)

Muhyiddîn el-Kâfiyecî (öl. 879/1474), on beşinci yüzyıl Saruhanoğulları, Osmanlı ve Memlüklü alimlerindendir. Yüzden çok eser yazmıştır. Makale Kâfiyeci’nin hayatı ve eserlerini araştırır. Yazdığı eserler, onun, Arap dili, Arap grameri, belagat, tarih metodolojisi, hadis ve usulü, tefsir ve usulü, fıkıh ve usulü, kelâm, tasavvuf, dil felsefesi, semantik, metafizik meseleler, geometri, optik ve astronomi gibi konularda uzmanlaştığını göstermektedir. Kâfiyeci en önemli eserlerini Arap dili ve mantık sahalarında yazmıştır. Eserleri içerisinde yaptığı linguistik çözümlemeler, onun yetkin bir dil alimi olduğunu göstermektedir. Kâfiyeci eserlerini yazarken (...) linguistik, mantıki, ilmi ve felsefi bir yöntem kullanmıştır. Araştırmada, Kâfiyeci’nin, hayatı boyunca en az yüz on iki eser yazdığı tespit edilmiştir. Bu eserlerden, doksan altısının adı belirlenmiştir. Kâfiyeci’nin eserleri konularına göre şöylece tasnif edilebilir: Arap Dili ve Dil Felsefesi: Şerḥu’1-i‘râb ‘an Ḳavâ‘idi’l-i‘râb, el-Unmûzec fî baḥsi’l-isti‘âre, Şerḥu’l-isti‘âre, Risâle fî Kâne Zeydun Ḳâimen, Risâle fî Zeydun Ḳâimun, Risâle fi’l-mebâḥisi’l-mute‘alliḳa bi Emmâ, Nuzhetu’l-mu‘rib fi’l-Meşrıḳ ve’l-Maġrib, Nuzhetu’l-aṣhâb fî mes’eleti’l-kuhl, Remzu’l-esrâr, en-Niseb li ehli’l-edeb, el-İşrâḳ fî meratibi’ṭ-ṭıbâk, Ḥâşiye ‘ale’l-Muṭavvel, Risâle fî “men” eş-şartiyye. Mantık: et-Terġîb fî keşfi rumûzi’t-Tehẕîb. Tarih Metodolojisi: el-Muḫtaṣaru’l-mufîd fî ‘ilmi’t-târîḫ, en-Naṣru’l-ḳâhir ve’l-fetḥu’ẓ-ẓâhir. Akâid ve Kelâm: Envâru’ṣ-Ṣa ‘âde, Şerḥu’l-‘Aḳâidi’l-‘Aḍuḍiyye, Hâşiye ‘alâ Şerḥi’l-‘Aḳâidi’l-‘Aḍuḍiyye, Şerḥu’l-Mevâḳıf, Telḫîsu Şerḥi’l-Mevâḳıf, el-Hidâye li beyâni’l-ḫalḳ ve’t-tekvîn, Risâle fî beyâni’l-mu‘cizât, Nehru’l-hayât fî ma‘rifeti’ṣ-ṣıfât, ‘İlmu’l-kumûn ve’l-burûz, Risâle fî Kavlihi Teâlâ “Lâ ye’menu mekr Allâhi ille’l-kavmu’l-hâsirûn” [A‘râf, 7/99]. Kur’ân, Kırâat ve Tefsir Bilimleri: Şerḥu’l-İsti‘âẕe ve’l-Besmele, Ḥâşiye ‘ale’l-Keşşâf, Şerḥ fî muḥâkemât beyne’l-mutekellimîn ‘ale’l-Keşşâf, Ḥâşiye ‘alâ Tefsîri’l-Beyḍâvî, eẓ-Ẓafer ve’l-ḫalâṣ, et-Teysîr fî ḳavâ‘idi ‘ilmi’t-tefsîr, Risâle fî ‘ilmi’t-tefsîr ve vucûhi’l-ḳırâat, Keşfu’n-niḳâb li’l-aṣḥâb ve’l-aḥıbbe fî ‘icâzi’l-Ḳur’ân, et-Temhîd fî şerḥi’t-taḥmîd, Ḳarâru’l-vecd fi şerḥi’l-ḥamd, el-İlmâ‘ bi ifâdeti Lev li’l-imtinâ‘ fî ḳavlihi Te‘âlâ “Lev kâne fîhimâ âlihetun illallâh le fesedetâ” [Enbiyâ, 21/22], Cevâb ‘an suâl fî ḳavlihi Te‘âlâ “Ve’n-Necmi iẕâ hevâ” [Necm, 62/1], Nuzhetu’l-iḫvân fî tefsi¬ri ḳavlihi Te‘âlâ “Yâ Lûṭu İnnâ Rusülü Rabbike” [Hûd, 11/81], Neylu’l-merâm fi tefsîri ḳavlihi Te‘âlâ “Ve Mâ Rabbuke bi Ẓallâm” [Fussilet, 41/46], el-Bişâra fî ḳavlihi Te‘âlâ “Fe’tû bi sûratin min mislih” [Bakara, 2/23], Nuzhetu’l-aṣḥâb, el-Ġurratu’l-vâḍıḥa fî tefsîri’l-Fâtiḥa, Zeḫîratu’l-ḳaṣr fî tefsiri Sûrati’l-‘Aṣr. Hadis Bilimleri: Muḫtaṣar fî ‘ulûmi’l-ḥadîs, Menbe‘u’d-durer fî ‘ilmi’l-eser, Ḫulâṣatu’l-‘aḳvâl fî ḥadîsi “İnneme’l-a‘mâlu bi’n-niyyât”. Fıkıh, Usûl ve Fetva: Risale fî mesʹeleti’l-istisnâʹ, Ḥâşiye ‘ala şerḥi’l-Hidâye, Vecîzu’n-niẓâm fî ıẓhâri mevâridi’l-aḥkâm, el-Feraḥ ve’s-surûr fî beyâni’l-meẕâhîbi’l-erba‘ati fi’l-‘uṣûr, Neşâtu’ṣ-ṣudûr fî şerḥi Kitâbi’l-Feraḥ ve’s-surûr, et-Taḥrîr lima zukira fi’d-Dureri’l-manẓûm, Muhâveratu’l-fıḳhiyye, Risâle fi’stiḳbâli’l-Ḳıble, Telḫîṣu’l-Câmi‘i’l-kebîr ve’l-Mecma‘, Kitâbu’t-Teẕkira/Risâle fi’l-vaḳf, Ravḍatu’ẓ-ẓahira en-nâfi‘a fî’d-Dünya ve’l-Âḫira, Kitâbu’l-muḫtasar fî ‘ilmi’l-istibdâl, er-Remz fî ‘ilmi'l-istibdâl, el-Kâfî fî beyâni’ṣ-ṣaffi’ṭ-ṭavîli’l-mustaḳîm, Risâle fî ṭabaḳâti’l-butûn li beyâni’l-vaḳf ‘alâ evlâdi’l-evlâd, el-İḥkâm fî ma‘rifeti’l-Eymân ve’l-aḥkâm, Ferâid baḥri’l-fevâiḍ. Siyasetname, Adap ve Ahlak: Niẓâmu ḳalâidi’l-‘ıḳyân, Seyfu’l-kuḍât ‘ale’l-buġât, Seyfu’l-mulûk ve’l-ḥukkâm el-murşid lehum ilâ sebîli’1-Haḳḳ ve’1-aḥkâm, Seyfu’l-ḥaḳḳ ve’n-nuṣra ‘alâ riḳâbı ehli’l-baġy ve’l-fitne, ed-Durratu’l-‘âliyetu’l-ġâliye. Metafizik, Tasavvuf ve Felsefe: el-Kâfî eş-şâfî, Kitâbu’r-ravḥ fî ‘ilmi’r-rûḥ, Kitabu’r-raḥme fî beyânı aḥvâli ‘alemi’l-berzâḫ, en-Nuzhe fî ravḍati’r-rûḥ ve’n-nefs, Neşâtu’l-bişâra bi’l-işâra fî kıbleti’l-ervâh, Ḳıbletu’l-ervâḥ fi’t-taṣavvuf, Nuzhetu’l-ervâḥ ve ġıbṭatu’l-eşbâḥ fi’t-taṣavvuf, Menâzilu’l-ervâḥ fi’t-taṣavvuf, ‘Ikdu’l-ferâid min baḥri’l-fevâiḍ fî şerḥi Esmâillâhi’l-husnâ, el-Unsu’1-enîs fî ma‘rifeti şeʹni’n-nefsi’n-nefîs. Siyer, İrşat ve Fazâil: Zeynu’l-feraḥ bi mîlâdi’n-Nebî (s.a.v.), Muḫtasar fî ‘ilmi’l-irşâd, Risâle fi’l-maḥabbe, Ḳalâidu’l-‘ıḳyân fî baḥri faḍâili Raceb ve Şa‘bân: Fen Bilimleri: Ḥallu’l-işkâl fî mebâhisi’l-eşkâl fi’l-hendese, Şerḥu’l-caġmînî fi’l-heyʹe, er-Remz fî ‘ilmi’l-uṣturlâb. Diğer Eserleri: Remzu’l-ḫıṭâb bi raşḥi’l-‘ıyâb, Benâtu’l-efkâr fî şeʹni’l-‘i‘tibâr, Keşfu’l-vucûhi’l-ḥasene’l-mestûra bi’n-niḳâb li faḍlillâhi’l-Cevâdi’l-Vehhâb, el-Keşf ‘an şerafi Ehli’l-Beyti’l-kirâm li efḍali’r-rusuli ve’l-enâm, ‘Iḳdu’l-ferâid min taḥrîri’l-fevâid, Risâle mustaḳılle bi ‘ilmi’n-nefs ve vucûhi’l-ḳırâa, Cevâbu’l-enẓâr, Ḥusnu’l-ḫıtâm li’l-merâmi min haẕa’l-kelâm, Ḫıtâmu’l-misk. (shrink)

Grown up as versatile people, Ottoman intellectuals had holistic views towards science, art and literature, and wrote in a variety of disciplines. It was not uncommon for a mathematician to write in philosophy, for a ḥadīth (report of the words and deeds of the Prophet) scholar to write history books, for a statesman to be busy with calligraphy or for a Shaykh al-Islām (the highest ranking Islamic legal authority) to have a “Dīwān” (a collection of poems). However, possibly due to (...) specialization-based scientific understanding of modern researchers, one side of these people generally came to the fore and some capabilities of them remained unknown. Grown up in Istanbul, capital town of Ottoman Empire, in late 16th and early 17th centuries, Okchuzāde Mehmed Shāhī was also one of these personalities called “hezār-fan” (polymath). Mehmed Shāhī served in top level offices of the State, was busy with art and literature, and became known for inshāʾ (composition) kind of works written with elaborate prose. Mehmed Shāhī earned a deserved fame with these capabilities and he was also a poet. Indeed, due to poems he wrote in his early ages, he was noticed by some biography writers about poets and his poems were mentioned in some anthologies. In addition to poetry anthologies, he had some classical works, and some couplets, quatrains and verses included in his prose works. In the present study, a collection and evaluation of poems by Mehmed Shāhī were presented.Summary: Ottoman statesman Okchuzāde Mehmed Shāhī was born in 1562 AD (970 AH) in Istanbul. He was son of Okchuzāde Mehmed Pasha (d. 995 AH/1587 AD) and served as Kātib (scribe), Defterdār (treasurer), Reīs-ul-kuttāb (chief of the scribes), Governor General of Cyprus and Aleppo. His real name was Mehmed, but he was mentioned in different sources by names such as Mehmed Bey, Mehmed Shāh, Mehmed Shāhī, Mir Mehmed Shāhī and Okchuzāde Mehmed Shāhī. Starting at a young age, he was well educated in madrasah (college). With his vibrant character and superior genius, he came to the forefront among his peers. He was educated under the supervision of Māʿlūlzāde Nakīb Efendi (d. 993 AH/1585 AD) and graduated in 988 AH/1580 AD at the age of 18. When Nakīb Efendi became Shaykh al-Islām in the same year, he started his official duty as Dīwān-ı Humāyūn (imperial council) secretary. With the duty of Executive Assistant, he became the secretary of Damad İbrahim Pasha who started to his office in 1004 AH/1596 AD. He worked under the patronage of the Pasha until Pasha’s death in 1010 AH/1601 AD. Mehmed Shāhī succeeded Musa Chelebi as Reīs-ul-kuttāb and Basdefterdar (chief treasurer) in 1005 AH/1596 AD, and was appointed as title deed and cadastre director in 1006 AH/1597 AD. However, he was dismissed from this duty and was included among the officials to join military campaign. He was prosecuted and tried for imprisonment for the accusation of coming to Istanbul without permission. He succeeded Hamza Pasha as Nishanci (high-ranking bureaucrat) in 1007 AH/1599 AD and was assigned to military campaign. Mehmed Shāhī was dismissed from his duty in 1008 AH/1600 AD. Although he was reappointed to his duty in the same year, he was dismissed again in 1010 AH/1601 AD. While Hamza Pasha was reappointed to his office, Mehmed Shāhī was not assigned to any duty. He succeeded Murad Efendi as the Defterdar of Egypt in 1013 AH/1605 AD. After this duty, one of the vassal Sanjak (administrative district) Beyliks (principalities) in Egypt was given to him. When vassal Sanjak Beyliks were abolished by Kara Mehmed Pasha, Beylerbeyi (governor) of Egypt, in 1016 AH/1608 AD, he returned to Istanbul. He was not appointed to an office for a long time. In 1029 AH/1620 AD, he was appointed as title deed and cadastre director in 1029 AH/1620 AD, and became Nishanci again in 1030 AH/1621 AD. He served in military campaign to Poland, but was dismissed from this duty during the campaign. He was appointed as Nishanci for the fifth time during the second reign of Sultan Mustafa (1622-1623). He was dismissed in 1033 AH/1624 AD and retired. In early 1039 AH/1630 AD, he died at the age of 69 in Istanbul. His tomb is near Ekmekchioghlu tomb in the vicinity of Sunbul Efendi.What is known about his family is limited to his son named Vakʿi Ahmed Efendi (d. 1060 AH/1650 AD). Ahmet Efendi learned Naskh, Thuluth and tevkīʿi types of calligraphy styles from his father. He served as anthology writer for Shaykh al-Islām Bahāī Efendi. He died in 1060 AH/1650 AD when he was serving as teacher in Sulaymaniyah Madrasah. His tomb is around Shaykh Vefa tomb.In addition to his administrative duties, Mehmed Shāhī was also interested in poetry, prose, calligraphy, mysticism, ḥadīth and tafsīr (exegesis). Possibly also due to his dismissal of duties many times in his life, he produced many works. Among them are Aḥsan al-ḥadīth, an-Naẓm al-mubīn fī āyāt al-erbaʿīn, al-Maqām al-Maḥmūd, Tarjuma-i Tuḥfa as-ṣalavāt, Jāmiʿ al-ghāyāt, Mukhtār al-akhyār, Qānūn-i Jadīd-i Arāḍi, Munsheat ve Dīwān. Famed for his prose works, the author was also a poet. With his couplets which he wrote under pseudonym of Zaynī, he managed to get on the anthology of Kınalızāde at his twenties. He was celebrated with the expression of “Arrow of word from his bow of soul has reached the target of approval from masters; he is at a young age (at his twenties)”. Subsequently adopting pseudonym of Shāhī, the poet had some poems published within the works of Beyānī, Nevʿizāde and Mustaqimzāde as well as within his own prose works. Mustaqimzāde even mentioned that Mehmed Shāhī had a dīwān. Nevertheless, this work of him has not been found yet. A total of 30 poetry works of Mehmed Shāhī were found in various sources, except for his translations of 40 ḥadīth and 40 Qur’ān verses written in poetry. Of his 30 poetry works, 26 were written in Turkish and 4 in Persian. Various sections of ʿarūḍ (meter) were used in these works written as couplets, quatrains and verses. It could be stated that his poems rich in Persian and Arabic words had a rich rhyme frame. In his poetry works in which religious, literary, historical, legendary and mysticism themes were worked, concepts and figures such as Allah, the Lord, Messiah, Messenger, Risālet (messengership), intercession, Kāfūr al-Ikhshīdī (966-968), Mustaʿsim (d. 656 AH/1258 AD), Ibn Alkamī (d. 656 AH/1258 AD), Naṣīr-i Tūsī (d. 672 AH/1274 AD), Jamshīd, Keyumars, Uftade, Hudāyī, Majūsī, Kizilbash, Bayramī and muftī (jurist capable of giving a formal legal opinion). His poems were about intercession demand from the Messenger (PBUH), sin of serving to Persian, importance of an invention, praise of Uftade Sultan (d. 988 AH/1580 AD), effect of prayer, fate of administrator favoring his relatives, futility of envying the rich, importance of fighting with Zoroastrian, benefits of exhibition of sorrow, value of skillful people, resembling of the world to a bride with a thousand grooms, beauty of eloquence, ignominy of leaving chastity for lust, asking for forgiveness for sins, talent of understanding the words, not giving quarter to enemies, praise of Hz.ʿUmar, humbleness, value of lack of worldly things, sufferance due to the beauty of the beautiful, needing not to wonder why the beloved one is far away, evil of protecting the snot, richness of Arabic language, deeds of Anatolian fāḍils (virtuous), importance of endeavor in succeeding the closeness to God and respectability of ʿAzīz Maḥmūd Hudāyī (d. 1038 AH/1628 AD). Okchuzāde Mehmed Shāhī was an Ottoman statesman who also earned a well-deserved fame for his works written in inshāʾ (composition) genre of elaborate prose. In addition, he also had poetry works. Praised for the poems which he wrote in his early ages by anthology writers who included his poems in their anthologies, the poet also had some couplets and quatrains scattered among his own prose works. His poems in the form of couplets and quatrains within abovementioned works mostly were about religious, literary, legendary, historical and mysticism themes.Mehmed Shāhī was knowledgeable in tafsīr, ḥadīth, mysticism and calligraphy, and had good levels of Arabic and Persian. Writing poems in Persian, Mehmed Shāhī was decorated his prose works with Arabic expressions such as Qur’ān verses, ḥadīths and proverbs. It could be stated that such decorations made the language of his poems more difficult. Nevertheless, his poems are plainer and easier compared to his prose works. The poet who also had lyrical poems generally preferred ḥikamī (sapiential) style and wrote genres such as munacaat (prayer to God), shafaatnāme (intercession epistles), historical quatrain, medhiye (panegyric) and hicviye (epigram). His poems in anthologies were lyrical, those in Aḥsan al-ḥadīth and an-Naẓm al-mubīn were didactical and those in Munsheat were epic. Based on an evaluation of these poems, it could be stated that he was a poet with a style, though not a poet of first class. (shrink)

Alpha‐fetoprotein (AFP)AFP, alpha‐fetoprotein; T3R, thyroid hormone (triiodothyronine) receptor; RAR, retionic acid receptor; erbA, putative thyroid hormone receptor proto‐oncogene products; VDR, vitamin D receptor; MR, mineralocorticoid receptor; GR, glucocorticoid receptor; PR, progesterone receptor; AR, androgen receptor; HRE, hormone response element on DNA; RXR, retionic‐X‐receptor; RAP, receptor auxiliary (accessory) proteins; E, estrogen. is a tumor‐associated fetal marker, associated both with tumor growth and with birth defects. AFP, whose precise function is unknown, has been classified as belonging to a protein superfamily together (...) with albumin and vitamin D‐binding (Gc) protein. AFP has been shown to bind various ligands in vitro including fatty acids, estrogens, thyroid hormones and retinoic acids. The steroid/thyroid nuclear receptor superfamily of proteins has recently become a major focus of biomedical investigation regarding regulation of gene expression. These receptors are thought to bind to DNA‐hormone response elements (HRE) that affect growth, development, differentiation, reproduction and homeostasis. The HREs are known to share DNA sequences with the various members of the nuclear receptor superfamily. In the present report, the possibility of a leucine‐zipper dimerization (heptad) motif in the carboxy‐terminal third domain of both rodent and human AFP is postulated. The presence of nine such hydrophobic repeats in the third domain of the AFP molecule mimics the heptad dimerization repeats found in the retinoic acid, thyroid, e‐erbA and other members of the nuclear receptor superfamily. Computer analysis revealed that the most conservative matching occurred between AFP and the retinoic acid class of receptors. However, other superfamily members displayed 40–60% homology with 5 of 9 AFP heptads. These findings could provide a possible mechanism for explaining the growth‐regulatory properties (both inhibition and enhancement) that have been ascribed to AFP in the last decade. (shrink)

The crisis of the theory of socioeconomic formations has recently become clearly apparent in our social philosophy. Earlier as well, the "formational" approach, with its presumption that the new order has "decisive advantages," caused perceptible epistemological difficulties associated with the effect of "inverted perspective." It followed from the theory that socialist Mongolia, Vietnam, and Cuba were a "whole epoch" ahead of the USA and other developed countries of the West that had preserved the outmoded capitalist order.

The key stakeholders of the Finnish engineering education collaborated during 2006–09 to reform the system of education, to face the challenges of the changing business environment and to create a national strategy for the Finnish engineering education. The work process was carried out using participatory work methods. Impacts of sustainable development (SD) on engineering education were analysed in one of the subprojects. In addition to participatory workshops, the core part of the work on SD consisted of a research with more (...) than 60 interviews and an extensive literature survey. This paper discusses the results of the research and the work process of the Collaboration Group in the subproject of SD. It is suggested that enhancing systematic dialogue among key stakeholders using participatory work methods is crucial in increasing motivation and commitment in incorporating SD in engineering education. Development of the context of learning is essential for improving skills of engineering graduates in some of the key abilities related to SD: systemic- and life-cycle thinking, ethical understanding, collaborative learning and critical reflection skills. This requires changing of the educational paradigm from teacher-centred to learner-centred applying problem- and project-oriented active learning methods. (shrink)

The theory and practice of advertising self-regulation have been evolving for decades in pursuit of basic standards for advertising quality. In Spain, this discipline was put into practice in 1995, the year the Association for the Self-Regulation of Commercial Communication was created. This article aims to examine in depth the functioning of the Spanish advertising self-regulation system, with special emphasis on the Advertising Jury, and explore to what extent some of the normative requirements of rigour, independence and participation can be (...) considered to have been met. The paper is based on a case study in which interviews with Autocontrol members, Jury members and consumer associations have particular bearing. The results shed light on the achievements of Autocontrol’s self-regulation work and the challenges it still faces. (shrink)

It is commonly accepted by those who consider macroevolution as a process decoupled from microevolution that its apparent jerkiness (and, hence, incompatibility with principles of population genetics) results from the structural complexity of epigenetic systems, since all complex cybernetic systems are expected to behave discontinuously. To analyse the validity of this assumption, the process of self-improvement has been analysed in a complex cybernetic system by means of computer simulations. It turns out that the investigated system tends to develop by accumulation (...) of as small structural changes as possible, while larger changes are likely to result in the collapse of the system rather than in its persistence or improvement. This implies that cybernetic considerations alone cannot justify the claim that the very nature of epigenetic systems induces evolution by discrete steps rather than by gradual accumulation of small changes. (shrink)

Changing the worldview and cultural paradigm of the modern world with the inherent transformation of value orientations and the search for the life-meaning foundations of being leads to increased interest in the problems of spirituality. After all, spirituality is the most important pillar of human existence and the highest principle that determines the essence of man and his over-welcoming purpose. In the historical memory of the people, in its cultural traditions, spirituality has been sanctified for millennia by a religion that (...) sought to restrain primitive instincts and affirmation at all levels of being a moral person. Religion, as a spiritual phenomenon, is directly connected with man, with his attachment to the high meanings and the semantic fullness of being in general. The search for meaning promotes a person beyond the limits of the actual being given to him and ensures the integrity of the individual, affirmation of the person as an origin and bringing it to the culture and values. (shrink)

On fundamentals of Vedanta and science; a study.

For the first time in print, well-known spiritual teacher A.H. Almaas presents the highest level and most profound teachings of the Diamond Approach on the true nature of reality and the path to enlightenment. For more than thirty years, A.H. Almaas has been developing and teaching the Diamond Approach, a spiritual path of self-realization and maturity based on an original synthesis of modern discoveries in the field of psychology and a new paradigm about spiritual nature. If we can say the (...) Diamond Approach has a goal it is to realize the truth at progressively deeper levels until one reaches the ultimate Truth, the Absolute, and to become integrated into that truth so that we are a living presence and embodiment of that truth. The teachings of this path have been unfolding over time, and Runaway Realization presents--for the first time in print--the highest level of teachings in the Diamond Approach in the most profound work by Almaas so far. In this book, Almaas offers a detailed look at the true nature of reality and the nature of enlightenment. He also talks about practice--what it is and what it isn't, and how practice relates to the process of realization. He looks at what it is to be a human being and what our role is in the totality of the universe. The material includes a discussion of the nature of space and time, as well as a view of more and more subtle levels of realization. (shrink)

The paper is devoted to the subject status of the discipline “Philosophy of Sociology”. Philosophy of sociology is an interdisciplinary direction focusing on the main preconditions of sociological knowledge development as well as cognitive value of sociological facts, theories and conceptions. Its subject can be divided into “philosophical foundations of sociology” and “philosophical problems of sociology”. “Sociologism” as the concept of substitution of social philosophy by sociology as a science which is better empirically oriented and is able to give more (...) exact and proved picture of social reality also poses danger to social philosophy. “Sociologism” presents a positivist attack on social philosophy. Indeed, sociology is no less speculative science than social philosophy is, which is well illustrated by a lot of divergences among its theoretical constructions and empirical data. The main functions of philosophy of sociology in the world of contemporary social-humanitarian knowledge are critical function, integrative function and axiological function. (shrink)

This is the best general book on philosophy for university students: not just an introduction, but a guide which will serve them throughout their studies. It comprises specially commissioned explanatory surveys of the main areas of philosophy, written by thirteen leading philosophers.