This research has been carried during the spring semester of 2021-2022 in Nevşehir Hacı Bektaş Veli University Theology Faculty, with five male and eight female senior class students that took the “teaching practice” course anda re determined by the method of simple random sampling. It has followed the phenomenological method of qualitative research. Among the purposes of phenomenological research, it is also possible to describe how one or more individuals describe the situations they have experienced and what they have (...) in common in these definitions. The focus problem of the research consists of the expectations of the students who took the teaching practice course through the research study group, and to what extent these expectations were met at the end of the process. The focus problem is subdivided in the following issues: “What are the expectations of the students from the partners of the process, such as the academician, the guiding teacher, the students, the administration of the school and the faculty management who accompany them throughout the practice?”. At the same time “what are the problems that they think are caused by these partners throughout the process?”. For this purpose, one-on-one interviews were conducted with the students in the research group, stating on 28 February 2022, the beginning of the “teaching practice course” in the spring term of 2022. In the next stage, another meeting was held in the last week of May, before the date of 23 June 2022, which is the date when the implementation ends. In these interviews, semi-structured questions were directed to the students in the research group at the beginning and end of the process in one-on-one interviews, and the interviews were audio-recorded. These audio recordings constitute the data source of the research. Among the findings obtained from the research, the main expectations of the theology faculty students in the study group from teaching practice are to be aware of their development in terms of teaching competencies. It is concluded that the low self-efficacy perception of the participants, who expressed their feelings with concepts such as fear, anxiety, and worry that are confused with each other in daily life before the application, lies in the anxiety of not being socially accepted by other partners in the school environment, experiencing communication problems and encountering undesirable student behaviors in the classroom. As a result of the implementation process, the majority of the participants got rid of these concerns and came to the fore with the result that their expectations from the process and the partners accompanying them in the process were met. It has been observed that the problems encountered by the study group in the process occur in the form of classroom management problems, communication problems and not being socially accepted in the school system. In the present research, analyzes are given regarding the solution of the problems encountered in the implementation process by the working group at the point of the responsibilities of the partners. One of the findings obtained from the research is that the teaching practice course should not be online, but should be face-to-face in terms of course learning outcomes and effectiveness. (shrink)

Tasavvuf erbâbı tabîatleri gereği mâddî unsurlardan ziyâde mânevî değerleri muhafaza etmeye ve geliştirmeye çalışırlar. Fakat tasavvufî çevrelerin sosyal bir yapıya bürünmeleriyle berâber düşüncelerini ve değerlerini sembolize etmek için mâddî bir kısım edevât da kullanmışlardır. Bunların başında keşkül, teber, tahta kılıç, asâ, gül, hırka gibi unsular gelir. Bu çalışmamızda dervîşlerin kullandıkları mâddî edevâttan birisi olan tahta kılıç ve ifâde ettiği mânâlara bakacağız ve örnekler üzerinden tahlîl etmeye çalışacağız. Tasavvuf ehli tahta kılıç ile ilgili bir hadîs-i şerîfden yola çıkarak mânevî bir disiplin, (...) ahlakî bir prensip ve nefsânî bir terbiye metodu ortaya koymuşlardır. Yeri geldiğinde cihâd ve mücâhede için zāhir kılıcının yanı sıra bâtın kılıcını kullanmışlardır. Manevî kılıcı sembolize eden tahta kılıcın kullanımına dâir tespit ettiğimiz ilk örnek sahābe döneminde Muhammed b. Mesleme’ye aittir. Yaygın bir şekilde kullanımı ise 1200’lü yıllarda büyük tarîkatların kurulduğu dönemde yânî Abbâsî hilâfeti döneminde olmuştur. Memlüklü dönemi kaynaklarından okuduğumuz kadarıyla Yûsuf Selahaddîn-i Eyyûbî ve berâberindeki kalabalık dervîş gurubu bu unsuru yaygın olarak kullanmışladır. Yûsuf Selahaddîn Eyyûbî’nin hem Bağdâd’ta iken hem de Mısır’a sefer düzenlerken berâberindeki kalabalık derviş gurubuyla birlikte zikirler eşliğinde tahta kılıçla yürüdükleri kaydedilmiştir. Bektâşî Velâyetnâmelerinde Anadolu Selçukluları döneminde yaşayan Hacı Bektâş-i Velî’nin himmetleriyle Saru Saltuk’un tahta kılıç kullanarak mânevî bir savaş verdiğini görüyoruz. Velâyet-nâmelerde tahta kılıç kullanımına dâir pek çok örnek vardır. 20 yüzyılda da pek çok dergâh ve câmîde bu tür bir kılıcın sembolik olarak kullanıldığını bizzât müşâhede ettik. (shrink)

John Dewey's writings on social intelligence, collective intelligence and the intelligence of the public have gained renascent attention, especially within democratic theory and democratic education. It has been proposed that pragmatism in general and Dewey in particular, offer an alternative model for democratic participation. This model shares many of the goals of deliberative democratic theory or critical theory, but is proposed to be capable of dodging some of the problems often affiliated with them—such as the powerlessness in the face of (...) the rise of non-democratic populist movements that exploit the very means and apparatus of democracy. It is in part this allegedly non-democratic and non-intelligent populism... (shrink)

When you believe something for a good reason, your belief is in a position to be justified, rational, responsible, or to count as knowledge. But what is the nature of this thing that can make such a difference? Traditionally, epistemologists thought of epistemic normative notions, such as reasons, in terms of the believer's psychological perspective. Recently, however, many have started thinking of them as factive: good reasons for belief are either facts, veridical experiences, or known propositions. This ground breaking volume (...) reflects major recent developments in thinking about this 'Factive Turn', and advances the lively debate around it in relation to core epistemological themes including perception, evidence, justification, knowledge, scepticism, rationality, and action. With clear and comprehensive chapters written by leading figures in the field, this book will be essential for students and scholars looking to engage with the state of the art in epistemology. (shrink)

What is going on when we explain someone’s belief by appeal to stereotypes associated with her gender, sexuality, race, or class? In this paper I try to motivate two claims. First, such explanations involve an overlooked form of epistemic injustice, which I call ‘explanatory injustice’. Second, the language of reasons helps us shed light on the ways in which such injustice wrongs the victim qua epistemic agent. In particular, explanatory injustice is best understood as occurring in explanations of belief through (...) a so-called reason-why when the correct explanation in fact features a motivating reason. I reach this conclusion by arguing that such explanations are a kind of normative inversion of confabulation. Thinking in these terms helps us see both how certain reason-ascriptions empower while others disempower, and (consequently) how through them believers are robbed of agency over their beliefs. (shrink)

The call to decolonise knowledge is gaining increasing popularity in African philosophy. But as scholarly attention to the topic intensifies, so do doubts about the usefulness of theorising it, especially in spaces – like Africa – that are riddled with deeper problems such as mass poverty and social disempowerment. I focus on three challenges that Bernard Matolino has recently issued. If these challenges are on the right track, they threaten to derail the whole project of epistemic decolonisation worldwide, since many (...) of the aspects of Africa that Matolino thinks make decolonial theorising unhelpful are shared by the rest of the Global South. In this paper, I develop a conception of epistemic decolonisation that is geared to withstanding such doubts in the contemporary African context, and can hopefully serve others in the Global South who share some of Africa’s problems. (shrink)

This article compares the epistemic roles of theoretical models and model organisms in science, and specifically the role of non-human animal models in biomedicine. Much of the previous literature on this topic shares an assumption that animal models and theoretical models have a broadly similar epistemic role—that of indirect representation of a target through the study of a surrogate system. Recently, Levy and Currie have argued that model organism research and theoretical modelling differ in the justification of model-to-target inferences, such (...) that a unified account based on the widely accepted idea of modelling as indirect representation does not similarly apply to both. I defend a similar conclusion, but argue that the distinction between animal models and theoretical models does not always track a difference in the justification of model-to-target inferences. Case studies of the use of animal models in biomedicine are presented to illustrate this. However, Levy and Currie’s point can be argued for in a different way. I argue for the following distinction. Model organisms function as surrogate sources of evidence, from which results are transferred to their targets by empirical extrapolation. By contrast, theoretical modelling does not involve such an inductive step. Rather, theoretical models are used for drawing conclusions from what is already known or assumed about the target system. Codifying assumptions about the causal structure of the target in external representational media allows one to apply explicit inferential rules to reach conclusions that could not be reached with unaided cognition alone. (shrink)

Epistemic risk is of central importance to epistemology nowadays: one common way in which a belief can fail to be knowledge is by being formed in an epistemically risky way, that is, a way that makes it true by luck. Recently, epistemologists have been expanding this rather narrow conception of risk in every direction, except arguably the most obvious one—to enable it to accommodate the increasingly commonplace thought that knowledge has an irreducibly social dimension. This paper fills this lacuna by (...) bringing issues of epistemic injustice to bear on epistemic risk. In particular, it draws on the phenomenon of white ignorance, to sketch a more social notion of epistemic risk, on which the interests of one's epistemic community partly determine whether a belief‐forming procedure is epistemically risky. (shrink)

Both philosophy and linguistics have emphasized the importance of language as a means of dialogue. Despite the fact that Wittgenstein added a new layer of complication to this point of view, the Sapir-Whorf theory, proposed by Edward Sapir and his colleague Benjamin Lee Whorf, helped the impact of language on the mind acquire notoriety. With this idea, language not only continued to be a means of communication but also received recognition in the social science curriculum as a crucial element in (...) the development of personal identities and the process of knowledge assimilation. The effect of language on morality and ethics was the most significant element that philosophers and linguists overlooked in their extensive study. For instance, little is known about how the terms we choose can influence how we understand morality and ethics. The sole subject of this article will be how language influences the moral and ethical decisions we make. To put it another way, how we make choices is greatly influenced by the language or beliefs we use in both public and private life. This means that in order to understand a country’s law or socially accepted norms, it is crucial to closely examine the language that country uses. The options or goals that are publicly acceptable are also closely related to the language, metaphors, and discourses used by a specific society. The contemporary world does not analyze these incidents from a linguistic perspective, but language has contributed to the creation of accepted legal and social standards. (shrink)

Kavram mantığı üzerine bina edilen klasik mantık bilimi, daha çok ad kavramlar ve bu kavramlardan bileşen önermeler üzerinden yürütülmüştür. Bu, İslâm mantık tarihinde öncekilerin mantık geleneğinde böyle olmakla birlikte sonrakilerin mantık geleneğinde çok daha belirgindir. Mantık biliminin, bu eğilimle yürütüldüğü ve yüzyılları içeren tarihinde fiil kavramlar, hem kavram hem de yargı bağlamlarıyla kimi belirsizlikleri beraberinde sürükleye gelmiştir. Her ne kadar mantık bilimi, kurulduğu andan itibaren psiko-sosyal temelli dillerin belirleyiciliğinden mümkün oldukça kendisini yalıtıp bilimlere evrensel dil sunma iddiasında bulunmuş ve bu (...) doğrultuda onun evrensel kurallarını oluşturmaya çalışmış olsa da psiko-sosyal temelli dil yapılarının, mantık biliminin işini zaman zaman zorlaştırdığı göze çarpmaktadır. Farklı dillerde farklı yapılarda ifade edilen belirsiz adlar, belirli fiil ve belirsiz fiiller mantıkçıların işini epey güçleştirmiştir. Onlar bize göre dillerden kaynaklı bu güçlüğün üstesinden gelmek için fiiller yerine en az tartışma barındıran belirli adlar üzerinden mantık bilimini işleme yolunu tercih etmişlerdir. Fakat öyle olsa bile bu, kanaatimizce problemi çözüme kavuşturmak yerine ötelemiş, özellikle fillerin kavram ve yargı mantığı bakımından neliği sorunu büyük oranda cevapsız kalmıştır. Çalışmamız, mantık biliminin, dillerin psiko-sosyal temelli yapılarına sırtını dönmekten kaynaklı problemlerinden biri olarak belirsiz ad ve filleri soruşturmaya açmaktadır. (shrink)

Uluslararası hukuk sistemin, internet, sivil toplum kuruluşlarının (STK) etkisinin artışı, bununla beraber tartışmalı da olsa Vestfalya devlet merkezli sistemin zayıflaması ve uluslar ötesi demokrasinin gelişmesi ile çok önemli değişimlere maruz kaldığı kabul edilen bir gerçektir. Bu çalışma, öncelikle sivil toplum kuruluşlarının uluslararası alanda artan etkisine vurgu yaparak uluslararası hukuk sisteminin tecrübe ettiği bu değişimi inceliyor. Bu gelişme ile zayıflayan devlet merkezli sistem ve uluslararası hukukta gelişen bir olgu olan demokrasi konusu arasındaki ilişkileri değerlendiriyor. Uluslararası hukuk sisteminin şahit olduğu gelişmelerin aslında (...) birbirlerine bağlı oldukları sonucuna varılıyor öyle ki sivil toplum kuruluşlarının artan etkisi demokrasinin ulusal sınırları aşması ve devlet merkezli sistem üzerinde baskı oluşması gibi sonuçlara yol açmıştır. (shrink)

Bu çalışma, Türkiye’deki Şer’i yönetişim aktörlerinden olan banka içi danışma komitelerinin Şer’i yönetişimdeki yeri ve önemini keşfetmeyi amaçlamaktadır. Bu minvalde nitel araştırma desenlerinden olan durum çalışması tercih edilmiş ve 5 danışma komitesi üyesi ve 2 danışma komitesi başkanıyla yarı yapılandırılmış mülakatlar gerçekleştirilmiştir. Mülakatlar neticesinde toplam 625 dakikalık ses kayıtları elde edilerek çözümlenmiş ve 85 sayfalık metin elde edilmiştir. Elde edilen metinler ve görüşme notları ATLAS.ti programı aracılığıyla analiz edilerek BİDK, Şer’i yönetişim ve Merkezi Danışma Kurulu olmak üzere 3 ana tema (...) ve bunlara bağlı 26 alt temaya ulaşılmıştır. İlgili temalar BİDK’nin Türkiye’deki Şer’i yönetişimdeki yeri ve önemini keşfetmek açısından zengin bir içerik sunmaktadır. Türkiye’deki Şer’i yönetişimi ele alan çalışmaların literatürde sınırlı olması ve bu çalışmanın hem saha çalışmasına hem de Türkiye’deki Şer’i yönetişimde yer alan, katılım bankacılığının tarihine eş bir ömre sahip BİDK’ları konu etmesi literatürde özgün bir yere sahip olacağına işaret etmektedir. Islamic finance has developed the Shariah governance mechanism to ensure compliance and control of IFIs with the principles of Islamic law. However, the levels of Shariah governance are different from each other due to the different legal affiliations of each country, the level of development of Islamic finance, and regime differences. International Islamic financial institutions such as Islamic Financial Services Board and The Accounting and Auditing Organization for Islamic Financial Institutions have published standards to define the general lines of Shariah governance and have brought Shariah governance practices to a certain point, at least in principle. After the Shariah governance standards of IFSB and AAOIFI, studies on Shariah governance have increased rapidly. By 2010, while there were only 18 publications on Shariah governance in the two most well-known indexes, this number increased to 42 in 2015 and 159 in 2020. This academic interest shows that Shariah governance issues are followed closely. In this context, there have been some remarkable developments at the regulatory and supervisory level in terms of Shariah governance in Turkey, and the TKBB Advisory Board was established in 2018, bringing one step closer to international Shariah governance practices. (shrink)

Kerry et al. criticize our discussion of causal knowledge in evidence-based medicine (EBM) and our assessment of the relevance of their dispositionalist ontology for EBM. Three issues need to be addressed in response: (1) problems concerning transfer of causal knowledge across heterogeneous contexts; (2) how predictions about the effects of individual treatments based on population-level evidence from RCTs are fallible; and (3) the relevance of ontological theories like dispositionalism for EBM.

One of the issues covered by Muʿtazila’s idea of justice is the subject of the imposition of moral obligation (taklīf). The concept of the obligation (taklīf), which expresses that God imposes some difficult acts on His servants and asks them to fulfill them, is important because it explains God’s justice for His servants and His wisdom in creating them. For this reason, the main emphasis in the matter of imposition has been on the veneration of the servants and rendering benefits (...) to them in return for imposition. As a matter of fact, God offers His servants such a reward that it is not possible to achieve with anything other than obligation. This article presents examples of hypothetical obligations emphasizing the same issue. Al-taklīf al-zāid is an additional imposition period meaning that God does not end the life that he determines for the morally obliged (mukallaf), but prolongs the life of the servant in such a way that changes the result of his imposition. In Muʿtazilite thought, the issue of the additional imposition basically takes place in the form of two separate discussions about unbeliever and believer. While the additional imposition of the unbeliever deals with the situation of the unbeliever who is known to believe when his imposition (or life) is prolonged; the additional imposition of believer deals with the situation of the believer who is known to disbelieve when his imposition (or life) is prolonged. Abū ʿAli thinks that it is obligatory (wajib) for God to keep this unbeliever alive when it is known that he would come to believe if He did not kill him and his imposition had been prolonged. His argument in this regard is his thought that the additional imposition is a favour (lutf) for the unbeliever to believe. Abū Hāshim, on the other hand, says that it is not obligatory for God to prolong the imposition of unbeliever in such a situation, and that it would be good (hasan) to kill the unbeliever, even though it is known that he would have believed if his imposition had been prolonged. Because, according to Abū Hāshim, God already gave the unbeliever the opportunity to attain rewards in his first imposition. The unbeliever reached this end because he made a wrong choice in his imposition and it cannot be obligatory for God to re-present the circumstances that will change this outcome. According to him, the additional imposition of an unbeliever is not a favour (lutf), but it is like the enabling to act (tamkīn) and is not obligatory. As for the additional imposition of a believer, Abū ʿAli, Abū Hāshim and the Bahshamites agree that it is good to prolong the imposition of the believer who is known to be an unbeliever if his imposition was prolonged. The reason for their view is that God has endowed the servant with a reward, which would otherwise be unattainable, in return for the prolonged imposition. However, the Husaynites believe that prolonging the imposition of believer in this situation would not be good. Because the believer deserves a reward for his first imposition and in this case, his additional imposition will be a corruption (mafsada) for him. As a result of these different views, when we look generally, it is seen that the main concern in Muʿtazilite thought is to make the most appropriate decision for the benefit of the servant in all the impositions that God has imposed and is likely to impose. The Bahshamites have always prioritized offering more rewards to the servant. However, Abū ʿAli regarding the additional imposition of the unbeliever, and the Husaynites regarding the additional imposition of believer, prioritized the imposition’s resulting in belief, and they thought that it was more suitable for the benefit of the servant. Since the purpose of the imposition in Muʿtazilite thought is to provide the opportunity to attain the degrees that it could never been reached in any other way, regardless of the outcome, it should be said that the views of the Bahshamites on both additional obligations are more consistent within the general system of Muʿtazila. (shrink)

Interventionism is a theory of causation with a pragmatic goal: to define causal concepts that are useful for reasoning about how things could, in principle, be purposely manipulated. In its original presentation, Woodward’s interventionist definition of causation is relativized to an analyzed variable set. In Woodward, Woodward changes the definition of the most general interventionist notion of cause, contributing cause, so that it is no longer relativized to a variable set. This derelativization of interventionism has not gathered much attention, presumably (...) because it is seen as an unproblematic way to save the intuition that causal relations are objective features of the world. This paper first argues that this move has problematic consequences. Derelativization entails two concepts of unmediated causal relation that are not coextensional, but which nonetheless do not entail different conclusions about manipulability relations within any given variable set. This is in conflict with the pragmatic orientation at the core of interventionism. The paper then considers various approaches for resolving this tension but finds them all wanting. It is concluded that interventionist causation should not be derelativized in the first place. Various considerations are offered rendering that conclusion acceptable. (shrink)

Fenomenolojik hareket içinden fenomenolojinin transandantal niteliğine yöneltilen eleştirilerin bir örneğini yakın zamanda Claude Romano sunar. Makalede Romano’nun eleştirisinin neden isabetli olmadığı tartışılacaktır. Birinci başlık, Husserlci fenomenolojinin başlangıçtaki Kartezyen karakterinin ve transandantal dönüşümünün, şüpheciliğin ciddiye alınmasından kaynaklandığına dair iddiaya ayrılmıştır. Romano, Husserl’i transandantal fenomenolojiye götüren şeyin, felsefenin görevinin şüphecilik karşısında bilimleri temellendirmek olduğunu düşünmesi ve evrensel bir şüpheden hareketle bilinç ile gerçeklik arasında indirgenemez bir ontolojik ayrım varsayması olduğunu ileri sürer. Oysa Romano’ya göre fenomenolojiyi transandantal bir felsefe olmaya zorlayan bu gerekçeler (...) reddedilebilir. Zaten transandantal bir fenomenoloji olanaklı da değildir; çünkü transandantal kuruluş fikri, bilinç ve gerçeklik arasında varsayılan ikici ontolojik ayrımla ve fenomenolojinin gerçekliğe olduğu haliyle doğrudan erişime izin vermesiyle bağdaşmaz görünür. İkinci başlıkta, bağdaşmaz görünen bu tezlerin, korelasyonun kendisinin bilinç ve dünyaya önceliğini, bedenli bilinçle dünyanın kökendeki olgusal etkileşimini, zamansal ve çağrışımsal sentezler boyunca anlamın genetik kuruluşunu hesaba kattığımızda transandantal bir fenomenolojiyi nasıl birlikte olanaklı kıldığı gösterilecektir. Üçüncü başlık, Romano’nun transandantal fenomenoloji eleştirisinin dayandığı _sınırlı epokhe_’nin karşısına _evrensel epokhe_’yi koyacaktır. Dördüncü başlıkta Husserl’in şüpheciliğe yönelik esas ilgisinin, kökensel felsefe idesinden hareketle şüpheciliğe biçtiği tarihsel role bağlı olduğu açıklanacaktır. Son başlık ise, transandantal fenomenolojinin, şüpheciliği alt ederek felsefe idesini gerçekleştirebilecek tek sahici felsefe olduğunu ortaya çıkaracaktır. Sonuç olarak, transandantal fenomenoloji, realizm karşısındaki idealist bir konum olarak değil, her türlü nesnelcilik karşısında, nesnelerin varlığının ve bilgisinin olanak koşullarını araştıran bir konum olarak anlaşıldığı sürece, fenomenolojinin özgün bir felsefe olmasının onun transandantal niteliğine bağlı olduğu savunulacaktır. (shrink)

It is argued that, contrary to popular pragmatist opinion, the source of epistemic normativity does not lie in the realm of practical rationality. Epistemic norms are indeed hypothetical, as the pragmatist anticipates, but he has misjudged how much their antecedent can do for him. I first consider the most general argument available to the pragmatist. I then focus on the way John Heil and Hilary Kornblith have refmed it. Kornblith’s position poses the most plausible challenge to the defender of the (...) autonomy of epistemic norms. Even at its best, however, the pragmatist argument flounders. (shrink)

Past philosophical ideas about arts influence contemporary artistic practices. We still use traditional Idealist concepts, such as the autonomy of art or the subjective expression of the artist. At the same time, today_s art often attacks and abandons Idealist thinking. The author of this book analyses this relation between the Idealist conception of the arts including literature and present-day reality. The aim is to create a link between past and present artistic practices and theoretical, philosophical thinking. The author also questions (...) the Idealist notions of history and the relation between the theoretical, the aesthetic and the practical, and seeks new ways to deal with the relation between the past and the present. (shrink)

Yüzyılın başından itibaren, kıta felsefesi ve analitik felsefe arasındaki tartışmalı ayrımın ötesine geçmeye çalışan ve özellikle fenomenolojinin birleştirici bir rol oynadığı girişimlere daha çok rastlamaya başladık. İki gelenek arasındaki köprünün fenomenoloji üzerinden kurulması, fenomenoloji ve analitik felsefenin kökende ortak sorulardan yola çıkmış olmalarına, tarihsel gelişimleri boyunca yollarının çeşitli şekillerde tekrar tekrar kesişmesine ve kısmen de felsefeden beklentilerin benzerliğine bağlanabilir. Makale iki felsefe arasındaki gelgitli ilişkiyi “anlam” sorusu üzerinden ele alıyor ve son yıllarda özellikle zihin felsefesi alanında ortaya çıkan işbirliğinin arka (...) planını açık kılmaya çalışıyor. İlk bölüm doğuşlarında aynı sorundan yola çıkan, ama biri dilsel anlamı ve dilsel analizi merkeze alan, diğeri dilsel anlamın içinde ortaya çıktığı dilsel bilinç yaşantılarının analizine dayanan iki felsefeyi karşı karşıya koyuyor. İkinci bölüm fenomenolojide anlamın, sadece ifade yaşantılarına özgü olarak değil de tüm bilinç yaşantılarına içkin bir şey olarak kavrandığını; anlam kavramının bu şekilde genişlemesinin, analitik felsefeden gelen bir ilhamla nasıl bir yönelimsellik yorumuna yol açtığını açıklıyor. Üçüncü ve son bölüm ise fenomenolojinin, dilsel anlam ile dolaysız deneyimde kurulan dilöncesi anlam arasında varolduğunu ileri sürdüğü genetik ilişkiyi ele alıyor. Ayrıca sadece dilsel anlamı açık kılmayı amaçlayan dilsel bir analizle sınırlı bir felsefenin, bir deneyim kuramıyla tamamlanması gerektiği öne sürüyor. Fenomenoloji, bilinçdünya korelasyonunun özsel yapılarını ve bunların genetik kuruluşunu betimleyen bir felsefe olmasıyla, dilsel anlam sorusunu önceleyen, dolayısıyla da olanaklı bir dil felsefesini tamamlayacak olan bir deneyim kuramını ortaya koyma görevini üstlenebilir. Analitik zihin felsefesinde yürütülen güncel tartışmalarda fenomenolojinin bu olası katkısı fark edilmiş görünmektedir. (shrink)

Abstract I defend the following three-part hypothesis: (1) the sense that one is running out of time diminishes one's capacity to reauthor oneself; (2) this capacity is constitutive of agency par excellence; so, (3) the sense of running out of time attenuates agency. (2) is shown to enjoy both intuitive and abductive plausibility. (1) and (3) are confirmed by existing reflections on old age, as well as by empirical research.

In this study, by the use of Yuan and Lee’s definition of the fuzzy group based on fuzzy binary operation we give a new kind of fuzzy ring. The concept of fuzzy subring, fuzzy ideal and fuzzy ring homomorphism are introduced, and we make a theoretical study their basic properties analogous to those of ordinary rings.

By looking at videogame production through a two-vector model of design – a practice determined by the interplay between economic and technological evolution – we argue that shared screen play, as both collaboration and competition, originally functioned as a desirable pattern in videogame design, but has since become problematic due to industry transformations. This is introduced as an example of what we call design vestigiality: momentary loss of a design pattern’s contextual function due to techno-economical evolution.

There are many narrations about the Stories of the Prophets in basic hadith, tafsir and historical sources. In addition to the Qur'an, some information about the stories of the prophets is contained in the Torah and the Bible. The stories of the Prophet were known to Jews and Christians before the advent of Islam. Even the Arabs of the jahiliyyah period had some knowledge about the parables. When the revelation about the stories of the Prophet was revealed, the polytheists were (...) extremely disturbed by it and "esâtîru'l-evvelîn" was used to describe these stories as the tales of the past tribes. Apart from the verses in the Qur'an about the stories of the Prophet, both the hadiths in the hadith sources and the narrations in the historical sources, some of this information was authentic information, while some of it consisted of fabricated information. Among these narrations, there are weak narrations such as Isrâiliyyât, as well as sound ones. It is important how the authors who wrote the works of Kasasu'l-Enbiyâ were affected by the hadiths in the main sources and whether they included these narrations in their works. Therefore, in this study, some hadiths related to the Stories of the Prophets in the Kitâbu'l-Anbiyâ section of Sahîhu'l-Bukhârî, which is one of the most important hadith works and accepted as the most reliable book after the Qur'an, were tried to be examined. In particular, some narrations that the authors of Kasasu'l-Enbiyâ's works were not included in their works, although they were mentioned in Sahîhu'l-Bukhârî, were discussed. In fact, there are many hadiths related to the subject in Sahihu'l-Bukhari. However, in this study, six narrations that were not mentioned by the authors of history, tafsir and Kasasu'l-Anbiya were mentioned. While referring to the aforementioned narrations, no analysis of the hadiths was made in order not to go beyond the scope of the subject and not to exceed the limits of the study. The reasons why these narrations are not references in the Kasasu'l-Anbiya literature are emphasized. Thus, these narrations, which are not mentioned in Kasasu'l-Enbiya's works but are mentioned in the Kitabu'l-Anbiyâ section of Sahîhu'l-Bukhârî, are examined and their source status for the stories of the Prophet is examined. (shrink)

This paper surveys the ontological and aesthetic character of puzzles in worlds with storytelling potential, storiable worlds (potential storyworlds). These puzzles are termed fiction puzzles. The focus is on the fiction puzzles of videogames, which are accommodated to John Dewey's pragmatist framework of aesthetics to be examined as art products capable of producing aesthetic experiences. This leads to an establishing of analytical criteria for estimating the value of fiction puzzles in the pragmatist framework of aesthetics.

Philosophers have argued that stakes affect knowledge: a given amount of evidence may suffice for knowledge if the stakes are low, but not if the stakes are high. By contrast, empirical work on the influence of stakes on ordinary knowledge ascriptions has been divided along methodological lines: “evidence‐fixed” prompts rarely find stakes effects, while “evidence‐seeking” prompts consistently find them. We present a cross‐cultural study using both evidence‐fixed and evidence‐seeking prompts with a diverse sample of 17 populations in 11 countries, speaking (...) 14 languages. Our study is the first to use an evidence‐seeking prompt cross‐culturally, and includes several previously untested populations (including indigenous populations). Across cultures, we do not find evidence of a stakes effect with our evidence‐fixed prompt, but do with our evidence‐seeking prompt. We argue that the divergent results reveal a tension within folk epistemology: people's beliefs about when it is appropriate to ascribe knowledge differ significantly from their actual practice in ascribing knowledge. (shrink)

Environmental education usually appeals to the students’ knowledge and rational understanding. Even though this is needed, there is a neglected aspect of learning ecologically fruitful action; that of the lived-body. This paper introduces the lived-body as an important site for learning ecological action. An argument is made for the need of a biophilia revolution, in which refined experience of the body and enhanced capabilities for sensing are seen as important ways of complementing the more common, knowledge-based environmental education. Alienation from (...) the physical environment is seen as one key element in producing environmental devastation. Consequently, human alienation from nature is seen as closely related to alienation from one's body. It is claimed that through overcoming the dualist alienation of human consciousness from its lived body, we can decrease the alienation of human beings from their environment. Methods of contemplative pedagogy are introduced for addressing alienation. By getting in touch with the tangible lived-body in yoga or mindfulness meditation we reconnect to the material world of nature. Contemplative pedagogy cultivates the body and its senses for learning intrinsic valuation and caring for the environment. Lived-body experience is challenging to conceptualise; we use Maurice Merleau-Ponty's concept of the flesh in our attempt to do so. Finally, this paper suggests some contemplative practices of the lived-body for environmental education. Experiencing the flesh of oneself and the world as one and the same is an environmentally conducive experience that gives value and meaning to the flourishing of all life, human and non-human. (shrink)

Environmental education usually appeals to the students’ knowledge and rational understanding. Even though this is needed, there is a neglected aspect of learning ecologically fruitful action; that of the lived-body. This paper introduces the lived-body as an important site for learning ecological action. An argument is made for the need of a biophilia revolution, in which refined experience of the body and enhanced capabilities for sensing are seen as important ways of complementing the more common, knowledge-based environmental education. Alienation from (...) the physical environment is seen as one key element in producing environmental devastation. Consequently, human alienation from nature is seen as closely related to alienation from one's body. It is claimed that through overcoming the dualist alienation of human consciousness from its lived body, we can decrease the alienation of human beings from their environment. Methods of contemplative pedagogy are introduced for addressing alienation. By getting in touch with the tangible lived-body in yoga or mindfulness meditation we reconnect to the material world of nature. Contemplative pedagogy cultivates the body and its senses for learning intrinsic valuation and caring for the environment. Lived-body experience is challenging to conceptualise; we use Maurice Merleau-Ponty's concept of the flesh in our attempt to do so. Finally, this paper suggests some contemplative practices of the lived-body for environmental education. Experiencing the flesh of oneself and the world as one and the same is an environmentally conducive experience that gives value and meaning to the flourishing of all life, human and non-human. (shrink)

Environmental education usually appeals to the students’ knowledge and rational understanding. Even though this is needed, there is a neglected aspect of learning ecologically fruitful action; that of the lived-body. This paper introduces the lived-body as an important site for learning ecological action. An argument is made for the need of a biophilia revolution, in which refined experience of the body and enhanced capabilities for sensing are seen as important ways of complementing the more common, knowledge-based environmental education. Alienation from (...) the physical environment is seen as one key element in producing environmental devastation. Consequently, human alienation from nature is seen as closely related to alienation from one's body. It is claimed that through overcoming the dualist alienation of human consciousness from its lived body, we can decrease the alienation of human beings from their environment. Methods of contemplative pedagogy are introduced for addressing alienation. By getting in touch with the tangible lived-body in yoga or mindfulness meditation we reconnect to the material world of nature. Contemplative pedagogy cultivates the body and its senses for learning intrinsic valuation and caring for the environment. Lived-body experience is challenging to conceptualise; we use Maurice Merleau-Ponty's concept of the flesh in our attempt to do so. Finally, this paper suggests some contemplative practices of the lived-body for environmental education. Experiencing the flesh of oneself and the world as one and the same is an environmentally conducive experience that gives value and meaning to the flourishing of all life, human and non-human. (shrink)

IX. yüzyılda Horasan bölgesinde ortaya çıkan Melâmiyye, XXI. yüzyıla kadar varlığını sürdürmüştür. Hamdûn el-Kassâr’ın (ö. 884) temsil ettiği Melâmetiyye-i Kassâriyye, Hacı Bayram-ı Velî’nin (ö. 1430) halifesi Ömer Dede Sikkînî’nin (ö. 1475) temsil ettiği Melâmetiyye-i Bayramîyye ve Muhammed Nûrü’l-Arabî’nin (ö. 1888) temsil ettiği Melâmetiyye-i Nûriyye olarak 3 dönemde incelenmektedir. Melâmîliğin bu devrelerine dair akademik düzeyde çalışmalar yapılmış olsa da mûsikî yönüne dair çalışmaların çok az olduğu görülmüştür. Bu çalışmanın evreni Nûriyye Melâmîleri, örneklemi ise Nûriyye Melâmîlerine dair mûsikî ile ilgili çalışmaları kapsamaktadır. (...) Çalışmada Nûriyye Melâmîlerinin edebi ve sanatsal yönü araştırılmış, literatür taraması aşamasında Melâmî tekke ve derneklerinde icra edilen ilahilere güfte olarak kaynaklık eden Melâmî Efendilerine ait divanlar incelenmiştir. Çalışmamızın amacı Melâmî divanlarında yer alan ve ilahi formunda bestelenmiş güfteleri tespit etmek ve bu ilahilerin yaygınlığını belirlemektir. Nitel araştırma yöntemi kullandığımız çalışmamızda birincil veri kaynaklarını; Melâmîler tarafından bizzat kaleme alınan divanlar ve yine Melâmî ihvanı ile yapılan görüşmeler oluşturmaktadır. İkincil veri kaynaklarımız ise Melâmîlik hakkında yazılan tasavvuf kitapları, makaleler ve Melâmî derneklerinin resmi sayfalarında yer alan mevcut bilgilerdir. Tespit edilen divanlardaki bestelenmiş ilahiler için ise Melâmî Divanları, Devlet Nota Arşivi, Cüneyd Kosal Nota Arşivi, Divan Makam ve Notam v1.0 (Aytaç ERGEN) programı üzerinden taranmış, eşleşen ilahiler çalışmamıza dâhil edilmiştir. Nûriyye Melâmîlerine ait 14 adet divan incelenmiştir. Bu divanlar Abdurrahîm Fedâî, Ali Örfî, Ömer Lütfî, İştipli Hacı Salih Rıf’at, Abdulmâlik Hilmî, Hulûsi Maksud, Hüseyin Şemsi Ergüneş, Hasan Fehmi Tezdoğan, Üsküplü İsmail Hakkı, Hafız Ahmet Fethî, Hüseyin Sabri Soyyiğit, Ahmet Soyyiğit, Yaşar İhsan Gülver ve Dâvud Yılmaz’a ait divanın arasından 8 tanesinde yer alan 97 adet ilahinin notaya alındığı tespit edilmiştir. Verilerin değerlendirilmesi aşamasında; yapılan bu bestelerin hem Melâmî tekke ve meclislerinde hem de tekke dışında icra edildiği, bu bağlamda Nûriyye Melâmîlerinin edebi ve sanatsal yönünün tekke dışında da etkin olduğu görülmüştür. Araştırmanın sonucunda Abdurrahîm Fedâî Divanında yer alan 1’i nefes, 1’i deyiş (bu nefes ve deyişler ilahi formu altında listelenmiştir), 12’i ilahi olmak üzere toplam 14, Ömer Lütfî Divanında yer alan 1, Salih Rıf’at Divanında yer alan 2, Hasan Fehmi Tezdoğan Divanında yer alan 20, Üsküplü İsmail Hakkı’ya ait olduğunu tespit ettiğimiz 1, Ahmet Fethi Divanında yer alan 26, Ahmet Soyyiğit Divanındaki 21, Dâvud Yılmaz Divanındaki 12, toplamda 97 eserin ilahi formunda farklı bestekârlar tarafından bestelendiği tespit edilmiştir. (shrink)

Digital images taken by mobile phones are the most frequent class of images created today. Due to their omnipresence and the many ways they are encountered, they require a specific focus in research. However, to date, there is no systematic compilation of the various factors that may determine our evaluations of such images, and thus no explanation of how users select and identify relatively “better” or “worse” photos. Here, we propose a theoretical taxonomy of factors influencing the aesthetic appeal of (...) mobile phone photographs. Beyond addressing relatively basic/universal image characteristics, perhaps more related to fast perceptual processing of an image, we also consider factors involved in the slower re-appraisal or deepened aesthetic appreciation of an image. We span this taxonomy across specific types of picture genres commonly taken—portraits of other people, selfies, scenes and food. We also discuss the variety of goals, uses, and contextual aspects of users of mobile phone photography. As a working hypothesis, we propose that two main decisions are often made with mobile phone photographs: Users assess images at a first glance—by swiping through a stack of images—focusing on visual aspects that might be decisive to classify them from “low quality” to “acceptable” to, in rare cases, “an exceptionally beautiful picture.” Users make more deliberate decisions regarding one’s “favorite” picture or the desire to preserve or share a picture with others, which are presumably tied to aspects such as content, framing, but also culture or personality, which have largely been overlooked in empirical research on perception of photographs. In sum, the present review provides an overview of current focal areas and gaps in research and offers a working foundation for upcoming research on the perception of mobile phone photographs as well as future developments in the fields of image recording and sharing technology. (shrink)

The South African context has been characterised by the prevalence of various social realities and problems in the form of xenophobia, racism, poverty and social injustice, aspects that adversely affect the ecumenical dream of equality, unity, love and tolerance. This article delves into these issues critically by examining how Veli-Matti Kärkkäinen’s concepts, ideas and symbols as expressed in his Pentecostal ecumenical ecclesiology can effectively inform the South African context. This article also brings into perspective the credible foundational precepts within (...) the Pentecostal tradition that are intricately intertwined within Kärkkäinen’s ecclesiology and determines how these invaluable traits or precepts can be applied effectively within the South African context. Although these Pentecostal foundational precepts have for a long time been overlooked by traditional theologies, they are also embedded within ecumenical values such as cultural diversity, interracial communion, promotion of peace, gender equality and religious pluralism. Contribution: This article is pushing the boundaries of how Pentecostal theology in general is understood by presenting its role and function in a wider ecumenical and geographical context. In this regard, this study makes a contribution by exploring ideas from Kärkkäinen’s ecclesiology which can effectively inform the current South African context which has been plagued by elements of inequality and injustice. (shrink)

The MS. 410 of the Bibliotheque publique of Valenciennes consists of 70 leaves of vellum, written in Caroline minuscules in the 11th century. The titles Ivvenalis liber primvs incipit and Explicit Ivvenalis. Incipit Persivs are in small rustic capitals. The MS. contains Juvenal and Persius in that order. The last leaf but one has been cut out, that containing Pers. vi. 8 dant–vi. 71 exits. Juvenal, Sat. xvi, follows at the end of Sat. xiv, fol. 56v: then Sat. xv follows (...) on Sat. xvi, fol. 57v, after which comes Persius, fol. 60v, beginning with the Choliambi, which precede Sat. i. The MS. has usually 32, occasionally 34, lines on a page. There are interlinear glosses, but no scholia, and no titles to the Satires, with three exceptions: Pers. iv. ‘In hac satira reprehendit illos qui honores cupiebant’ Juv. v. ‘Ad trebium loquitur’ xi. ‘De uictus comparatione.’. (shrink)

Bu risale üç temel konuyu ele almaktadır. Bu konulardan birincisi elest bezmi ikincisi cennet ve cehennemliklerin belirlenmesi sonuncusu ise levhi mahfuzdur.