Drawing on the notion of ethical subjectivity (Foucault, in Fruchaud, Lorenzini (eds) Discourse and truth and parrēsia. The University of Chicago Press, 1983; Foucault, in Rabinow (ed) Essential works of Foucault 1954–84, The New Press, 1997), cognitive dissonance theory (Festinger, A theory of cognitive dissonance, Stanford University Press, 1957) and transgressive behaviours (Jenks, Transgression, Routledge, 2003), this research addresses the empirical question of how regular consumers of sustainable fashion overcome cognitive dissonance when they transgress their own code of conduct in (...) sustainable fashion consumptionscapes. We utilize a top-down thematic analysis (Braun and Clarke, Qual Res Psychol 3:77–101, 2006) of 20 semi-structured existential-phenomenological interviews (Cherrier, Harrison, Newholm, Shaw (eds) The ethical consumer, SAGE Publications, 2005) and depict a novel, behavioural-level, practice-based cognitive-dissonance-reducing strategy that we term the strategy of _alternating moral practices_. We demonstrate this dissonance-reducing strategy to be more than just a withdrawal from the value systems attributed to sustainable fashion consumption, either temporary or permanent. Rather, regular consumers of sustainable fashion demonstrate hands-on efforts to find ways of doing that manifest an alternative ethical behaviour. This strategic action is, in turn, held to be enhancing the ethical subjectivities of the consumers. Theoretical discussions of the relationship between these expanded ethical subjectivities and their host consumptionscapes are provided. Using this new approach to understanding transgressive behaviours in the market for sustainable fashion, a range of directions for future research are suggested. (shrink)

Interviewet er lavet i juli 2021. Dets formål er at belyse emner, der er centrale i Celikates’ tænkning, f.eks. den voksende højrefløjspopulisme, migration, voldelige versus ikke-voldelige protester, civil ulydighed og den kritiske filosofis rolle i dag. -/- When Celikates and I sat down digitally in July 2021, the interview’s primary purpose was to examine topics central to Celikates’ thinking, such as the rise of right-wing populism, migration, violent versus non-violent protest, civil disobedience, and the role of critical philosophy today.

Artificial Intelligence (AI) techniques have become popular in architecture and design, and several studies have focused on using these technological advancements to solve various architectural problems. AI is used in various architectural design applications, from intelligent material composition to layout solutions, and it is also vital in supporting the architecture and design education mechanism. A comprehensive understanding of literature is necessary to use these powerful tools in education adequately. This is due to the large volume of research being created and (...) disseminated on this subject as well as the increasing application of AI techniques to address various education design-related questions. This article offers a comprehensive and critical assessment of the study of artificial intelligence applications in architecture and interior design education as a course application in the history of architecture and interior design. The study's conclusions indicate that AI's implications in architecture and design re-imagination are beneficial; however, it was concluded that AI- in its current phase- cannot replace human input and perspective. The students' feedback indicates that critical thinking skills cannot be replaced, and AI complements but doesn't replace their intellect. (shrink)

This book provides an overview of recent debates about critical theory from Pierre Bourdieu via Luc Boltanski to the Frankfurt School. Robin Celikates investigates the relevance of the self-understanding of ordinary agents and of their practices of critique for the theoretical and emancipatory project of critical theory.

Though the current research stream has provided some risk factors for envy at the workplace, little is still known about the drivers and consequences of envy. Based on Vecchio’s theory, this study investigates the ripple effect of the span of supervision on envy. Moreover, it sheds light on the moderating role of meaningful work in their relationship. The data comprising sample size 439 were collected from confrères of four fast food companies listed on the Stock Exchange of Pakistan. Partial Least (...) Square Structural Equation Modeling technique was implemented through SmartPLS 3.3.2 to analyze the measurement and structural relationships. The results demonstrate that a narrow span of supervision will increase work engagement, and reduce instigated incivility via decreasing envy and resource depletion in sequence. Moreover, meaningful work would help regulate the inimical stream of dénouement of envy. Theoretical and practical implications, along with the limitations and future directions, have also been discussed. (shrink)

The connected and acyclic components contained in a network are identified by the computation of its complexity, where complexity of a network refers to the total number of spanning trees present within. The article in hand deals with the enumeration of the complexity of various networks’ operations such as sum, product, difference K 2, n ⊖ K 2, and the conjunction of S n with K 2. All our computations have been concluded by implementation of the methods of linear algebra (...) and matrix theory. Our derivations will also be highlighted with the assistance of 3D plots at the end of this article. (shrink)

In political economy, the seminal contribution of the Baron–Ferejohn bargaining model constitutes an important milestone for the study of legislative policy making. In this paper, we analyze a particular equilibrium characteristic of this model, equilibrium uniqueness. The Baron–Ferejohn model yields a class of payoff-unique stationary subgame perfect equilibria in which players’ equilibrium strategies are not uniquely determined. We first provide a formal proof of the multiplicity of equilibrium strategies. This also enables us to establish some important properties of SSPE. We (...) then introduce veto players into the original Baron–Ferejohn model. We state the conditions under which the new model has a unique SSPE not only in terms of payoffs but also in terms of players’ equilibrium strategies. (shrink)

Sadrüşşerîa’nın (ö. 747/1346) Fahreddin er-Râzî’nin (ö. 606/1210) insanın ihtiyârî fiillerini nefyettiği argümanını çü- rütmeye çalıştığı ve Hanefî-Mâtürîdî geleneğin bu husustaki prensiplerini nazarî bir dille yeniden temellendirdiği dört mu- kaddimesi (mukaddimât-ı erba‘) ile Mehmed Birgivî’nin (ö. 981/1573) bu mukaddimeler üzerinden geliştirdiği açıklamaları, diyar-ı Rum’daki düşünürlerin insan fiilleri ve cüz’î iradeye dair tartışmalarına yön vermiştir. On yedinci yüzyılda Hicaz topraklarında faaliyet gösterip Eş‘arî-Ekberî geleneği merkeze alarak ihtiyârî fiillere dair yazdığı eserleriyle bu geleneğin nispeten güçlü olduğu Hicaz, Şam ve Kuzey Afrika’da etki uyandıran (...) İbrâhîm el-Kûrânî (ö. 1101/1690), Hanefî-Mâtürîdî gelenekte Sadrüşşerîa ve Birgivî’nin görüşleri etrafında cereyan eden tartışmalara da bigâne kalmamış, bu âlimlerin me- tinlerini merkeze alarak kaleme aldığı Cilâü’l-enzâr risalesiyle o zamana kadar dolaylı ve nispeten zayıf irtibatının olduğu diyar-ı Rum havzasındaki tartışmalara dahil olmuştur. Kûrânî, bu eserle yaşadığı dönemdeki hâkim Hanefî-Mâtürîdî gele- neğe yönelik eleştiri ve değerlendirmelerde bulunmuş, bu çerçevede insanın sorumluluğunun cüz’î irade ve îkâ üzerinden ispatlanıp ispatlanamayacağı, hallerin yaratmaya konu olup olmadığı ve iradenin tercihinde bir sebebe bağlı olup olmadığı gibi belli meseleleri ele almıştır. Ayrıca mutlak hürriyet (tefvîz) ile mutlak zorunluluk (cebr) arasındaki orta yolun nasıl tesis edileceği konusuna da yoğunlaşmıştır. Kûrânî’nin diğer ilim havzalarıyla kurduğu irtibatlarda olduğu gibi Hanefî-Mâtürîdî geleneğin eleştirisi üzerinden diyar-ı Rum ile kurduğu ilişkinin aynı zamanda kendisinin eğilim ve mezhepleri uzlaştıran fikirlerine alan açmaya matuf olduğunu iddia eden bu çalışma, zikri geçen risalede yer verilen eleştiri ile değerlendirmelerin ortaya çıkarılmasını ve bunun tarihî-fikrî bağlamına yerleştirilmesini amaçlamaktadır. (shrink)

Önceki semavi kitapların tahrifi, Kur’an’ın mevsûkiyeti konusunda Müslümanları daha hassas davranma psikolojisine sevk etmiştir. Kur’an’ın Hz. Peygamber tarafından yazdırılması ve sahabeler tarafından ezberlenilmesi ve sonraki süreçlerde; korunması, doğru okunması, lafızlarının muhafazası ve Mushaf üzerine yapılan ve yine sahih okumaya yönelik tasarrufların hepsi önemli addedilmiştir. Kur’an’ın cem’i, istinsahı, noktalama ve harekeleme işlemleri, yaşanmakta olan sosyal, kültürel ve ilmî sürecin bir gereği olarak ihtiyaca mebni gayretler olduğu görülmektedir. Bu çalışmada, Kur’an’ın noktalanması ve harekelenmesi; tarihi seyri, sosyo-kültürel, ilmî ve siyasi saikleri ile ele (...) alınmıştır. Ayrıca ehl-i ilim olmayanların nakt ve i’cam olmadan Kur’an’ın okumasının imkânı meselesi örnekler vermek suretiyle değerlendirilmiş ve Dânî’nin bu konu üzerine yazmış olduğu başyapıtlardan sayılabilecek üç eseri bu bağlamda tanıtılmıştır. Bu araştırmada, Hz. Peygamber tarafından noktalama ve harekeleme yapılmadığı halde ümmet-i Muhammed’in böyle bir tasarrufa gitmesinin tahrif değil, Kur’an’ın doğru ve sahih/kolay okunmasına bir hizmet olduğu zımnen ortaya konulmaya çalışılmıştır. (shrink)

Extending the philosopher Achille Mbembe’s notion of the ‘seeing power of race’ in Critique of Black Reason, this paper explores the imperial frame – a racialized and racializing vision of singularity/alterity – that was foundational to European modernity and the formation of the modern world. I intend to show how the racialized have always articulated an otherwise for cultivating a humane relationship with difference, an unconditional relationship with humanity, through (knowingly or unknowingly) putting the rhetoric of modernity/coloniality on trial. Interweaving (...) a discussion of the 2014 Jordanian film Theeb (trans: Wolf) – our decolonial text – I propose a framework, a series of commitments for a culture decolonized: to time as (re)enchanted and emerging; space as pluriversal and planetary; and self as the guarantor for the Other’s share. (shrink)

Graph theory is one of those subjects that is a vital part of the digital world. It is used to monitor the movement of robots on a network, to debug computer networks, to develop algorithms, and to analyze the structural properties of chemical structures, among other things. It is also useful in airplane scheduling and the study of diffusion mechanisms. The parameters computed in this article are very useful in pattern recognition and image processing. A number d f, w = (...) min d w, t, d w, s is referred as distance between f = t s an edge and w a vertex. d w, f 1 ≠ d w, f 2 implies that two edges f 1, f 2 ∈ E are resolved by node w ∈ V. A set of nodes A is referred to as an edge metric generator if every two links/edges of Γ are resolved by some nodes of A and least cardinality of such sets is termed as edge metric dimension, e dim Γ for a graph Γ. A set B of some nodes of Γ is a mixed metric generator if any two members of V ∪ E are resolved by some members of B. Such a set B with least cardinality is termed as mixed metric dimension, m dim Γ. In this paper, the metric dimension, edge metric dimension, and mixed metric dimension of dragon graph T n, m, line graph of dragon graph L T n, m, paraline graph of dragon graph L S T n, m, and line graph of line graph of dragon graph L L T n, m have been computed. It is shown that these parameters are constant, and a comparative analysis is also given for the said families of graphs. (shrink)

The goal of this article is to show that mainstream liberal accounts of civil disobedience fail to fully capture the latter’s specific characteristics as a genuinely political and democratic practice of contestation that is not reducible to an ethical or legal understanding either in terms of individual conscience or of fidelity to the rule of law. In developing this account in more detail, I first define civil disobedience with an aim of spelling out why the standard liberal model, while providing (...) a useful starting point, ultimately leads to an overly constrained, domesticated and sanitized understanding of this complex political practice. Second, I place the political practice of civil disobedience between two opposing poles: symbolic politics and real confrontation. I argue that the irreducible tension between these poles precisely accounts for its politicizing and democratizing potential. Finally, I briefly examine the role of civil disobedience in representative democracies, addressing a series of recent challenges made in response to this radically democratic understanding of disobedience. (shrink)

This article argues that, far from being a merely defensive act of individual protest, civil disobedience is a much more radical political practice. It is transformative in that it aims at the politicization of questions that are excluded from the political domain and at reconfiguring public space and existing institutions, often in comprehensive ways. Focusing on the reconstitution of the political community also allows us to reconceptualize constituent power. Rather than portraying it as a quasi-mythical force erupting only in extraordinary (...) moments, constituent power can be conceptualized as a dynamic situated within established orders, transgressing their logic and reconfiguring them from within. Civil disobedience as a transformative and potentially comprehensive practice aimed at reconstituting the political order can then be seen as an internal driving force keeping this dialectic in play. A concrete example can be found in protests and border struggles by irregularized migrants. They show how unexp... (shrink)

In the Qur’an, human distinctiveness was first questioned by angels. These established denizens of the cosmos could not understand why God would create a seemingly pernicious human when immaculate devotees of God such as themselves existed. In other words, the angels asked the age-old question: what makes humans so special and different? Fast forward to our present age and this question is made relevant again in light of the encroaching arrival of an artificial superintelligence (ASI). Up to this point in (...) history, humans have exceeded other creatures in various respects; now a possibility has arisen that another entity, namely ASI, will exceed humans at least on the level of intelligence and power. In relation to the age of angels, pre-modern Sunni exegesis construed human distinctiveness along the axes of reproductive knowledge and stewardship. Both brittle, distinguishing markers will disappear in the age of the ASI. Conversely, a more resilient and creative Islamic response can be derived from Ibn al-ʿArabī’s (d. 1240) views on God and the imago Dei. Inspired by the Akbarian perspective, this paper construes human distinctiveness in relation to a capacity to expansively respond to God’s love to be recognized, a response that relies on (a) imitating divine virtues that operate in counterintuitive and illogical ways, and (b) exhibiting fragility and lack rather than exceptionalism. ASI, while responding already in part to God’s love, needs to make strides towards these traits before it can answer divine love as commensurately as humans can. (shrink)

Ibn Lebbân (d.749/1349), who originally belonged to a family from Siirt, is a Sufi Islamic scholar who wrote important works in many fields, especially the Quran, Hadith and Sufism. He lived during the period of the Bahri Mamluks (1250-1382), who ruled in Syria and Egypt and were known as the founding family of the Mamluk state. Ibn Lebban was engaged in science throughout his life, trained students, gave fatwas and guided the people. Many scholars who came after him spoke highly (...) of him in their works. His work titled "İzâletü'ş-şübühât ʿani'l-âyât ve'l-eḥâdîsi'l-müteşâbihât", which is one of the important works of Ibn Lebban that is known and has survived to the present day, is about the mutashabih attributes mentioned in verses and hadiths and attributed to Allah. It contains useful and enlightening information regarding the interpretation of these adjectives. In this article, Ibn Lebban el-Is'ırdî's life, his scientific personality, his work named "İzaletü-ş Şübühât" and his comments on some mutashabih adjectives that constitute the content of his work and his approach on this subject will be discussed. (shrink)

Bu çalışmamızdaki amacımız, Türk filozof Yunus Emre’de en çok karşılaştığımız kavramlardan biri olan Gönül kavramının felsefi bir kavram olarak ne olduğunu sorgulayarak Yunus Emre’nin genel olarak hakikat anlayışını bu kavram çerçevesinde ortaya koymaktır. Böyle bir çalışmanın ortaya çıkışında en temel etmen, ‘Gönül kavramı neden felsefi bir kavramdır?’ sorusudur. Bu soruyu felsefi bilinçle birlikte entelektüel ve kültürel kökenimizde izi sürülen felsefenin en zengin örneklerden biri olan Yunus Emre’de ele almaya çalışacağız.

Muslim reformism, which emerged in West Asia during the closingyears of the nineteenth century, and the early twentieth, was spearheaded byJamal al-Din al-Afghani and Muhammad ‘Abduh. It responded to the socioeconomicand political challenges confronting the Muslim society. Muslimreformism was not only influential in West Asia but also in Southeast Asia.However, most studies on Muslim reform have privileged the “central Islāmiclands” at the expense of its “periphery”. As a result, Muslim reform inMalaysia has been marginalised. Thus, this article, discusses the historiographyof (...) Muslim reform in Malaya. An analysis of the major writings in Englishand Malay identified the major trends, issues, and gaps. It argues that theexisting studies tend to focus on the intellectual history of reform, while thesocial history of the diffusion of reformism has not been adequately analysed.Similarly, most works on reform in Malaysia focus on its development in thecountry alone without embarking upon comparative analysis with other areassuch as West Sumatra, Aceh and Java. Existing biographies of reformistsfocusing on prominent figures such as Syed Sheikh al-Hadi and Sheikh Tahirhave been thoroughly examined while other reformists such as Abu BakarAshaari, Abdullah Maghribi, and Abu Bakar Bakir have not been adequatelystudied. (shrink)

Ontolojinin tam ortasında bağlantı, aşkınlaşma ve geçişlilik sorunu tarafından kat edilen bir parça-bütün bilmecesi durmaktadır. Materyalizm, onun geleneksel formu olan determinizm ve ortaya çıkış (emergence) şeylerin aynı anda içsel ve dışsal varoluşlarını ve birbirleriyle etkileşimlerini, yani varoluşun sürekliliğini ifade etmeyi başaramayarak ontolojiyi metafizik bir boşlukla baş başa bırakmışlardır. Halbuki mevcudat, güzellik temelinde anlaşıldığı an, varoluşun kaleydoskopik sürekliliği birden kendini görünür kılar. Güzellik, aşkınlaşmayı ve zihinselliği mevcudatın zati niteliği kılarak tüm eşyayı güzellik temelinde ve yönelimiyle inşa olan kesintisiz bir estetik akışı (...) olarak yeniden kurgularken ontoloji ve estetik birbirlerinin ayna görüntüsü oluverir: “Güzellik onları komşu parçalarla olan ilişkilerinden çekip almaksızın parçaların diğer bütünler için görülebilir ve erişilebilir olmalarına izin verir.” İşte Lars Spuybroek, başta Platon, Kant ve Burke olmak üzere Alfred North Whitehead, Charles Hartshorne ve William Hogarth gibi isimleri birlikte okuyarak Heidegger’in dört katmanlı statik Varlığına alternatif, mevcudat arenasının estetik sürekliliğini gözler önüne seren kendi diyagramını ortaya koyuyor. (shrink)

Haji Mustafa Efendi, also known as Şeyh-i Şirani, is a Sufi and scholarly figure. He was born in 1254/1838 in Sarıca village of Şiran district of Gümüşhane province. His father's name was Ömer Efendi and his mother was Havva Hatun. After receiving madrasah education in his hometown for about fifteen years, he continued his education in Trabzon, Tokat and Uşak. While advancing on the path of knowledge, he was inclined towards Sufism and went to Mecca, where he became affiliated with (...) Yahya Dagestani (d. 1319/1899), one of the sheikhs of the Naqshbandi sect. He served his sheikh for seven years and received Sufi training from him. Then, with the sign and permission of his sheikh, he returned to Anatolia and carried out guidance activities first in Niksar and then in Çorum. In Çorum, where he came in the 1870s, he built a lodge, trained dozens of khalifas and sent these students to various parts of Anatolia on a mission of guidance. Sultan II. Abdulhamit wanted to give him a gift, but since he did not accept this offer, he was exiled from Çorum to Afyon. Haji Mustafa Efendi from Şiran, who died in Medina in 1317/1899 as a result of his sixth pilgrimage, was buried in the Cennetü’l-Baki cemetery. In addition to his qualities as a scholar, murshid and guardian, Haji Mustafa Efendi was also interested in literature. There are ghazals, rubai and some couplets attributed to him. However, there is a lineage belonging to the Naqshbandi sect. Silsile, whose dictionary meaning is "succession, continuation of each other, genealogy", is a concept in Sufism that refers to the list of sheikhs of an order who continue by taking the icazet from each other. The document in which the nâmes that make up the lineage are recorded is called silsile-nâme. The tradition of writing silsile-nâme first appeared in Arab culture, and then passed on to Turkish culture. The first known example of this type in the history of Sufism is the silsila linking Ja'far al-Huldī (d. 348/959) to the Prophet (pbuh). In our culture, verse and prose series of orders belonging to various sects have been written. One of these is the verse series listing the genealogy of the Nakşibendî sect belonging to Haji Mustafa Efendi from Şiran. In the paper, after giving information about the life of Haji Mustafa Efendi from Şiran and his spiritual activities in Çorum, his lineage will be examined in terms of form and content. (shrink)