Results for 'Atli Ferda'

943 found
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  1.  9
    The Way That Reaches the Source of Literary Text and Creativity: Psychoanalytic Literary Critism.Atli Ferda - 2012 - Journal of Turkish Studies 7:257-273.
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  2.  64
    Halit Ziya Uşaklıgil'in Ferhunde Kalfa Hik'yesinde Beden Yapısı İle Kişilik Özellikleri Münasebeti.Ferda Atli - 2014 - Journal of Turkish Studies 9 (Volume 9 Issue 3):145-145.
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  3. Using criticalities as a heuristic for answer set programming.Orkunt Sabuncu, Ferda N. Alpaslan & Varol Akman - 2003 - In Vladimir Lifschitz & Ilkka Niemela (eds.), Logic Programming and Nonmonotonic Reasoning, Lecture Notes in Artificial Intelligence 2923 (7th International Conference, LPNMR 2004, Fort Lauderdale, FL, January 6-8, 2004 Proceedings). Berlin, Heidelberg: Springer. pp. 234-246.
    Answer Set Programming is a new paradigm based on logic programming. The main component of answer set programming is a system that finds the answer sets of logic programs. During the computation of an answer set, systems are faced with choice points where they have to select a literal and assign it a truth value. Generally, systems utilize some heuristics to choose new literals at the choice points. The heuristic used is one of the key factors for the performance of (...)
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  4. Foucault'da Şiddet Ve İktidar.Ferda Keskin - 1996 - Cogito 6:117-122.
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  5. Strawson on intended meaning and context.Varol Akman & Ferda N. Alpaslan - 1999 - In P. Bouquet, M. Benerecetti, L. Serafini, P. Brezillon & F. Castellani (eds.), CONTEXT 1999: Modeling and Using Context (Lecture Notes in Artificial Intelligence, vol 1688). Berlin: Springer. pp. 1-14.
    Strawson proposed in the early seventies an attractive threefold distinction regarding how context bears on the meaning of 'what is said' when a sentence is uttered. The proposed scheme is somewhat crude and, being aware of this aspect, Strawson himself raised various points to make it more adequate. In this paper, we review the scheme of Strawson, note his concerns, and add some of our own. However, our main point is to defend the essence of Strawson's approach and to recommend (...)
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  6.  16
    Kant'ın Özgürlük Düşüncesi ve Adorno'nun Negatif Ahlak Felsefesi Bağlamında Radikal Kötülük Tartışması.Ferda Yıldırım - 2021 - Beytulhikme An International Journal of Philosophy 11 (11:4):1477-1494.
  7. Wadīʻat al-ilāh: al-infiṣāl bayna al-ʻaqīdah wa-al-sulūk ʻinda al-Muslimīn.Maḥmūd ʻAṭṭār - 2013 - al-Muhandisīn, al-Jīzah: Halā lil-Nashr wa-al-Tawzīʻ.
     
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  8. La-daʻat le-ehov: ʻal yaḥase ishut le-or ha-Yahadut, sefer maḥshavah ṿe-hadrakhah.Avraham Shemuʼel Ḳaṭan - 2013 - Yerushalayim: A. Sh. Ḳaṭan.
     
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  9. Hādhihi al-Ḥāshiyah al-kubrá lil-ʻAllāmah Shaykh al-Islām al-Shaykh Ḥasan al-ʻAṭṭār ʻalá maqūlāt al-Sayyid al-Bulaydī wa-ḥāshyatahu al-kubrá wa-al-ṣughrá ʻalá sharḥ maqūlāt al-ʻAllāmah al-Sujāʻī.Ḥasan ibn Muḥammad ʻAṭṭār - 1910 - [Cairo]: al-Maṭbaʻah al-Khayrīyah. Edited by Maḥmūd al-Imām Manṣūrī.
  10.  10
    Ḥāshiyat al-ʻAllāmah al-ʻAṭṭār ʻalá Sharḥ al-Mullā Ḥanafī ʻalá al-Risālah al-ʻAḍudīyah fī ādāb al-baḥth.Ḥasan ibn Muḥammad ʻAṭṭār - 2023 - al-Qāhirah: Dār al-Imām al-Rāzī lil-Nashr wa-al-Tawzīʻ. Edited by ʻAbd al-Ghaffār ʻAbd al-Raʼūf Ḥasan.
  11. Hādhihi ḥāshiyat al-ʻAllāmah al-ʻAṭṭār wa-maʻahā ḥāshiyat al-fāḍl al-Shaykh Muḥammad Ḥasanayn al-ʻAdawī al-Mālikī ʻalá sharḥ al-Maqūlāt lil-ʻAllāmah al-Shaykh al-Sujāʻī.Ḥasan ibn Muḥammad ʻAṭṭār - 1896 - Miṣr: al-Maṭbaʻah al-ʻĀmirah al-ʻUthmānīyah. Edited by Maḥmūd al-Imām Manṣūrī, Muḥammad Ḥasanayn Makhlūf ʻAdawī & ʻAlī ibn Aḥmad Ṣaʻīdī.
     
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  12. al-Insānīyah wa-al-tamaddun.Jirjis Aṭūn - 1912 - [s.l.: [S.N.].
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  13.  9
    Min hams al-munājāt wa-ḥadīth al-ākhar.Rajāʼī ʻAṭīyah - 2010 - al-Qāhirah: al-Maktab al-Miṣrī al-Ḥadīth.
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  14.  5
    Dialekticheskiĭ i istoricheskiĭ materializm i sovremennostʹ.Vladimir Akimovich At︠s︡i︠u︡kovskiĭ - 2005 - Moskva: "Petit".
  15.  12
    Mafhūm al-suluk al-khuluqī: min wijhatay naẓar al-Imām Abī Ḥāmid al-Ghazzālī wa-baʻḍ al-ittijāhāt al-nafsīyah al-gharbīyah al-ḥadīthah.ʻAbd Allāh ibn Aḥmad ibn Muḥammad ʻAṭṭās - 2004 - Makkah: al-Mamlakah al-ʻArabīyah al-Saʻūdīyah, Wizārat al-Taʻlīm al-ʻĀlī, Jāmiʻat Umm al-Qurá, Maʻhad al-Buḥūth al-ʻIlmīyah, Markaz Buḥūth al-Tarbawīyah wa-al-Nafsīyah.
    Ghazzālī, 1058-1111; views on behaviorism ; religious aspects; Islam.
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  16. Hindu, satyavuṃ mithyayuṃ.Dharmmarāj Aṭāṭṭ - 1993 - Pattanaṃtiṭṭa, [Kerala]: Purōgamana Pr̲asiddhīkaraṇa Kēndraṃ.
    An analytical exposition of Hindu religion and philosophy.
     
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  17.  30
    Iğdırın Milli Mücadeleye Katkısı: Iğdır İstiklal Madalyası Sahipleri.Cengiz Atli - 2013 - Journal of Turkish Studies 8 (Volume 8 Issue 11):39-39.
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  18. The practices of ethics at originary stages.at Originary Stages - forthcoming - Environmental Ethics: Divergence and Convergence.
  19. Hegels Theorie des subjektiven Geistes.At Peperzak, L. Eley, F. Hespe, B. Tuschling & M. Wolff - 1993 - Philosophische Rundschau 40 (4):291-309.
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  20. La philosophie en Égypte.Aḥmad ʻAbd al-Ḥalīm ʻAṭīyah - 2016 - [Tunis]: La maison tunisienne du livre. Edited by Mona Saraya & Abdelkader Bachta.
    Introduction : La philosophie en Égypte -- La philosophie chretienne arabe contemporaine : Kanawati et Youssef Karam -- Le discours éthique en Égypte -- Naguib Mahfouz et la philosophie -- La philosophie et la revolution en Égypte.
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  21. Naḥnu wa-Kānṭ: min al-naqd ilá al-tārīkh.Aḥmad ʻAbd al-Ḥalīm ʻAṭīyah - 2022 - Aryānah, al-Jumhūrīyah al-Tūnisīyah: al-Dār al-Mutawassiṭīyah lil-Nashr.
     
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  22.  15
    “Mani” Singing Tradition In The Taşköprü District Of Kastamonu Province.Atli Sagıp - 2013 - Journal of Turkish Studies 8.
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  23.  8
    Studies on myth philosophy and culture.Dharmmarāj Aṭāṭṭ - 2017 - Delhi: Pratibha Prakashan. Edited by Reeja B. Kavanal.
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  24.  7
    Nūr Allāh fī al-ādamīyīn.Rajāʼī ʻAṭīyah - 2021 - al-Muhandisīn, al-Jīzah: Nahḍat Miṣr lil-Nashr.
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  25. Taḥawwulāt al-khiṭāb al-akhlāqī al-ʻArabī al-muʻāṣir.Aḥmad ʻAbd al-Ḥalīm ʻAṭīyah - 2020 - [Cairo?]: [Publisher Not Identified].
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  26.  9
    Materializm i reli︠a︡tivizm: kritika metodologii sovremennoĭ teoreticheskoĭ fiziki.V. A. At︠s︡i︠u︡kovskiĭ - 1992 - Moskva: Ėnergoatomizdat.
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  27. Hādhā ḥalāl wa-hādhā ḥarām.ʻAbd al-Qādir Aḥmad ʻAṭā - 1980 - al-Qāhirah: Dār al-Iʻtiṣām.
     
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  28. al-Maʻná wa-balāghat al-taʼwīl fī muʼallafāt al-Ghazzālī: al-khiṭāb bayna irhāq al-ʻilm al-kullī wa-ikrāhāt al-tārīkh.ʼAbd al-Majīd ʻAṭwānī - 2014 - Tūnis: al-Dār al-Tūnisīyah lil-Kitāb.
  29. Kayfa naqraʼ al-falsafah?: al-Muʼtamar al-Dawlī al-Awwal, 7-8 Nūfimbir 2015, Qāʻat al-Nadwāt, Kullīyat al-Ādāb: abḥāth kuttāb al-muʼtamar.Ḥarbī ʻAbbās ʻAṭītū, Ṣafāʼ ʻAbd al-Salām ʻAlī Jaʻfar, Māhir ʻAbd al-Qādir Muḥammad ʻAlī & Ashraf Manṣūr (eds.) - 2015 - [Alexandria]: Jāmiʻat al-Iskandarīyah, Kullīyat al-Ādāb.
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  30.  76
    Why the Aims of Education Cannot Be Settled.Atli Harðarson - 2012 - Journal of Philosophy of Education 46 (2):223-235.
    The dominant model of curriculum design in the last century assumed that school education could be organized around aims, defined primarily in terms of students' behaviour. The credentials of this model were questioned by, among others, Lawrence Stenhouse, who pointed out that education serves purposes that cannot be stated in terms of behavioural objectives. In this article, I offer support for Stenhouse's conclusion and go beyond it, showing that if education aims at critical understanding of its own value, then it (...)
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  31.  7
    A Different Shape Of Simple Past Tense Form Of Verb In Turkish Dialects In Azarbaijan And Iran.Bilgehan Atsız Gökdağ - 2009 - Journal of Turkish Studies 4:210-215.
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  32.  17
    Materializm i reliativizm: kritika metodologii sovremennoĭ teoreticheskoĭ fiziki: k 100-letii︠u︡ vykhoda v svet knigi V.I. Lenina "Materializm i empiriokrititsizm".V. A. At︠s︡i︠u︡kovskiĭ - 2009 - Moskva: Izd-vo "Petit".
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  33. Ḥāshiyat al-ʻAṭṭār.Ḥasan ibn Muḥammad al-ʻAṭṭār ʻalá sharḥ al-Maqūlāt - 1896 - In Ḥasan ibn Muḥammad ʻAṭṭār (ed.), Hādhihi ḥāshiyat al-ʻAllāmah al-ʻAṭṭār wa-maʻahā ḥāshiyat al-fāḍl al-Shaykh Muḥammad Ḥasanayn al-ʻAdawī al-Mālikī ʻalá sharḥ al-Maqūlāt lil-ʻAllāmah al-Shaykh al-Sujāʻī. Miṣr: al-Maṭbaʻah al-ʻĀmirah al-ʻUthmānīyah.
     
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  34.  38
    Aristotle’s conception of practical wisdom and what it means for moral education in schools.Atli Harðarson - 2019 - Educational Philosophy and Theory 51 (14):1518-1527.
    Aristotle took practical wisdom to include cleverness, and something more. The hard question, that he does not explicitly answer, is what this something more is. On my interpretation, the practically wise are not merely more knowledgeable about what is good for people. They are also better able to discern all the values at stake, in whatever circumstances they find themselves. This is an ability that good people develop, typically rather late in life, provided they are masters of their own affairs. (...)
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  35. al-Qurʼān al-Karīm, dustūr al-ḥayāh al-khālid.Mahdī ʻAṭṭār - 2022 - Karbalāʼ al-Muqaddasah: Ibn Fahd al-Ḥillī.
     
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  36.  7
    al-Kitābah khārij al-nasaq: naḥwa taʼsīs li-taṣawwuf kawnī.Muṣṭafá ʻAṭṭār - 2022 - ʻAmmān: Dār Kunūz al-Maʻrifah lil-Nashr wa-al-Tawzīʻ.
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  37.  3
    Akhlāq al-mujtamaʻ al-Muslim.Mabrūk ʻAṭīyah - 2014 - al-Qāhirah: al-Dār al-Miṣrīyah al-Lubnānīyah.
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  38.  6
    al-Qiyam fī al-Islām.Mabrūk ʻAṭīyah - 2015 - al-Qāhhirah: al-Dār al-Miṣrīyah al-Lubnānīyah.
    يقوم هذا الكتاب على فكرة عميقة الدلالة والأثر، تقول فى بساطة ان الدين الاسلامى لا يقوم فقط على الحلال والحرام، وانما هناك معانى اكبر وحياة اشمل تكون بعد الابجديات التى تنظم حياة الفرد والمجتمع حلالا وحراما، فما اعظم القيم التى ثبتها هذا الدين فى نفوس اصحابه، بل فى نفوس كل الاسوياء والباحثين عن الحق فى كل زمان ومكان، فإن اى مجتمع مهما بلغ من درجات الرقى لا يقوم الا على القيم الاصلية فهى التى تقيم اسسه وتشكل ملامحه وترسم طريقه، فالانسان (...)
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  39. al-Akhlāq fī al-fikr al-ʻArabī al-muʻāṣir: dirāsah taḥlīlīyah lil-ittijāhāt al-akhlāqīyah al-ḥālīyah fī al-waṭan al-ʻArabī.Aḥmad ʻAbd al-Ḥalīm ʻAṭīyah - 1990 - al-Qāhirah: Dār al-Thaqāfah lil-Nashr wa-al-Tawzīʻ.
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  40.  7
    al-Ghurūr wa-fitnat al-insān.Mabrūk ʻAṭīyah - 2018 - al-Qāhirah: al-Dār al-Miṣrīyah al-Lubnānīyah.
    من نعم الله على عباده أنه شرع لهم ما يصلحهم وحرم عليهم ما يفسدهم؛ فجعل رضاه حيث منفعتهم، وجعل سخطه حيث مضرتهم؛ ومن هنا لا يخفى على عاقل لِمَ حرم الله الغرور وجعله من الحوائل دون دخول الجنة -كما أخبر بذلك المعصوم صلى الله عليه وسلم- وما كان لامرئ أن يدخل الغرور قلبه إذ الملك كله لله والعباد مستخلفون في الأرض يعمرونها لا ليتفاخروا ولا ليتكبروا وإنما لتعلو كلمة الله -تعالى- التي تقضي بالحق لكل العباد. في هذا الكتاب إطلالة على (...)
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  41. al-Ṣawt wa-al-ṣadá: al-uṣūl al-istishrāqīyah fī falsafat Badawī al-wujūdīyah.Aḥmad ʻAbd al-Ḥalīm ʻAṭīyah - 1990 - al-Fajjālah, al-Qāhirah: Dār al-Thaqāfah lil-Nashr wa-al-Tawzīʻ.
  42. al-Qānūn wa-al-qiyam al-ijtimāʻīyah: dirāsah fī al-falsafah al-qānūnīyah.Naʻīm ʻAṭīyah - 1971 - [al-Qāhirah?]: al-Hayʼah al-Miṣrīyah al-ʻĀmmah lil-Taʼlīf wa-al-Nashr.
     
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  43. Dirāsāt ʻArabīyah ḥawla ʻAbd al-Raḥmān Badawī.Aḥmad ʻAbd al-Ḥalīm ʻAṭīyah (ed.) - 2002 - Bayrūt: Dār al-Madār al-Islāmī.
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  44.  1
    ‘It was the illness talking’: self-illness ambiguity and metaphors’ functions in mental health narrative.Ucl Postdoc At The Dept Of Linguistics & Ens Institut Jean Nicod - forthcoming - Philosophical Explorations:1-19.
    Metaphors may present some challenges in cases of self-illness ambiguity, yet they remain necessary to access a person’s perspective on illness and her relationship with it. The paper outlines the main functions of metaphors (i.e., naming, framing, changing functions) to explain why they can be valuable tools for reducing self-illness ambiguity. First, metaphor is presented as a creative way for a patient to (re)claim her ‘self’ through her own speaker’s meaning. Metaphor is not merely a way to name internal processes (...)
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  45. Kitāb-i mustaṭāb-i ashkāl al-mīzān.Furṣat Shīrāzī & Muḥammad Nāṣir - 1953 - Tihrān,: Kitābfurūshī-i Islāmīyah.
     
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  46.  4
    Ṣuwar al-ākhar fī al-fikr al-siyāsī al-ʻArabī al-muʻāṣir: al-istishrāq - al-ʻalmānīyah - al-īdyūlūjiyā - al-istiʻmār.Muḥammad ʻAṭwān - 2017 - Bayrūt: Dār al-Rāfidayn lil-Ṭibāʻah wa-al-Nashr wa-al-Tawzīʻ.
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  47.  5
    Mataṃ, śāstr̲aṃ, yukticinta: saṃskārikapaṭhanaṃ.Dharmmarāj Aṭāṭṭ - 2012 - Kōṭṭayaṃ: Sāhityapr̲avarttaka Sahakaraṇasaṅghaṃ.
    Articles on Hindu religion, society, and philosophy.
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  48.  18
    Gürol PEHLİVAN "Manisa Şehrinde Evliya Kültü".Atli Sagıp - 2013 - Journal of Turkish Studies 8 (Volume 8 Issue 9):2665-2665.
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  49.  23
    İngiliz ve Cumhuriyet Arşiv Belgeleri Işığında 6-7 Eylül Olayları.Cengiz Atli - 2014 - Journal of Turkish Studies 9 (Volume 9 Issue 10):1183-1183.
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  50. al-Awlawīyāt fī al-fikr al-Islāmī.Mabrūk ʻAṭīyah - 2008 - [Cairo]: al-Dār al-Miṣrīyah al-Lubnānīyah.
     
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