Nowadays, it is frequently seen that theology education is criticized over secularism or piety concerns. In fact, it has recently been observed that those who have opposed the existence of the theology faculties within the university system for religious reasons have tried to make their voices heard on different platforms, especially on social media. The discussions conducted on different platforms mostly run without a scientific basis. The aim of this study is to determine the views of theology faculty students with (...) regard to the studying on campus and to contribute to the structure of the evaluations on higher religious education-university dilemma on a scientific basis. Metaphor technique was used for data collection. Data were collected in April 2019 using open-ended questions from 228 sophomore, junior, or senior students at Faculty of Theology in Zonguldak Bülent Ecevit University. Content analysis and chi-square technique were used in the data analysis. The research revealed that the majority of students (%73, 2) produced positive metaphors for studying theology on campus. Students mostly explain the positive experience of studying on campus through the possibility of growing up as a well-equipped theologian, recognizing real-life, and representing religion. It was also determined that the students who completed the associate degree and continued theology faculty highlighted the positive aspects of theology education on campus.Summary: While higher education throughout history has been undertaken by madrasas in the East and monastic schools in the West, it has been represented by the modern university in the last two centuries. The madrasas and monastic schools were religious institutions in terms of aims, epistemological and pedagogical understanding, institutional structures, and the lifestyle they produced. The aim of these institutions, which are subordinate to religious authority, was to educate the man on behalf of God while giving this education in accordance with the religion. The university, which replaces madrasas and monastic schools, was not different from the tradition of madrasas and monastic schools when it was first established. The first universities and colleges that were accepted as the ancestors of the well-established universities in the West were schools established for religious purposes. Indeed, many of the western universities established in the past for religious purposes continue their administrative and financial ties with the church. On the other hand, after enlightenment, education has ceased to be a business of religious institutions, and national states have established modern universities to train people suitable for their own needs. The modern university that is positivist and rationalist reveals information to educate people and to perfect society in the name of the state and the economy, not for the God. Research shows that both universities that maintain their ties with the church and state universities participate in the secularization process deeply. Nevertheless, religion continues to exist in different forms at universities, which is much more intense at universities that continue their connection with the church. In addition to the theology and religious studies programs, religion finds a place in the modern university campus through accredited student organizations, campus priests and preachers, social organizations, etc.When Darülfünun (Dār al-Fünūn) the first example of a modern university was established in Turkey in 1900, theology faculty became one of the three faculties. However, whether a modern university is a suitable place for higher religious education has been a controversial issue. In 1915, theology faculty was removed from the university system, then re-established in the university again in 1924, and in 1933, theology education was terminated due to the discussions of modernization. In 1949, the theology faculty was reintroduced at the university; and after 1959, High Islamic Institutes were established under the Ministry of National Education. The inclusion of religious education in the university has been one of the issues that frequently occupy the agenda until 1982, when all higher religious education institutions were included in the university system. In these discussions, the interesting thing is that religious people insist on being included in the university system although various groups oppose in the name of secularism principle. Even more interesting is that there are still demands for higher religious education outside the university, although the number of theology faculties has increased in recent years. In order to make the madrasas to be function as an alternative or complement to theology faculty, they claim that the theology degree completion program or open theology program must be expanded. In fact, it has recently been observed that those who have opposed the existence of the theology faculties within the university system for religious reasons have tried to make their voices heard on different platforms, especially on social media. Those who make such claims, claim that the university is not a suitable place for religious education in terms of epistemology, pedagogy, and social life.This study aims to determine the views of theology faculty students with regarding to the studying on campus and to contribute to the structure of the evaluations on higher religious education-university dilemma on a scientific basis. Within this framework, three basic questions were investigated: (i) Do students highlight positive or negative aspects of theology education on campus? (ii) What kind of experiences are reflected on the positive or negative aspects of theology education on campus from the metaphors? (iii) Is there any difference among the metaphors of the students according to the gender and enrolling types to the faculty (university entrance exam or vertical transfer exam and non-exam enrolling system)? Metaphor technique was used for data collection. Data were collected in April 2019 using open-ended questions from 228 sophomore, junior, or senior students at Faculty of Theology in Zonguldak Bülent Ecevit University. Content analysis and chi-square technique were used in the data analysis.The research revealed that the majority of students (%73, 2) produced positive metaphors for theology education on campus. Students mostly explain the positive experience depending on the possibility of growing up as a well-equipped theologian, experiencing real-life, and representing religion. Among the reasons of the negative metaphor producers, the degenerative effect of the campus environment, the exclusion, and the desire to study in a religious environment come to the fore. It was also determined that the students who completed the associate degree and continued theology faculty highlighted the positive aspects of theology education on campus. Consequently, results show strong student support for theology education at university.In our opinion, it is possible to interpret the recent debates on the inclusion of theology faculties within the university system through the general tendencies of religious people who encounter modernism. In this regard, the results provide important clues. Religious people who encounter modernism generally preferred one of the following three ways: ghetto closure, conflict with the modern, seeking a consensus-based way to continue to touch the life of modern people with the message of religion over time and space. While those who prefer ghettos and conflict reject everything that is modern, those who are accommodating seek ways to keep religion together with modern people and institutions despite some risks. Results show that most of the theology students consider the university as a place that offers opportunities for religious education despite the secular and sometimes challenging environment of the campus. This means that they have a strong self-confidence in the beauty that religion can bring to modern life and modern people. (shrink)

While the literature on the effective management of business and natural environment interfaces is rich and growing, there are still two questions regarding which the literature has yet to reach a definitive conclusion: (1) what is the interactive effect between internal and external drivers on a proactive environmental strategy (PES)? and (2) does a PES influence firm's performance? Drawing on the resource-based view for the internal drivers' perspective and institutional and legitimacy theories for the external drivers' perspective, this study suggests (...) that the effect of entrepreneurial orientation on a PES is moderated by the intensity of government regulations and customers' sensitivity to environmental issues. The authors also examine the relationship between the PES and a firm's performance in terms of sales and profit growth. Implications are discussed regarding the role of a PES in achieving a competitive advantage in the marketplace. (shrink)

The world is getting increasingly interconnected. For this reason, schools should apply strategies to develop students’ civic skills and global civic engagement. The purpose of this paper is to examine the influence of multicultural exposure, multicultural interaction, social media usage, and study abroad experience on global civic engagement. The correlational survey model was applied for the study. The participants were selected through cluster random sampling during the 2018-2019 academic year. This study was implemented with 425 high school students who attend (...) private schools. The authors used Global Citizenship Scale (Morais & Ogden, 2011) and Multicultural Experience Assessment (Aytug, Kern, & Dilchert, 2018). The findings showed that multicultural exposure, multicultural interaction, and social media usage were positively correlated to global civic engagement. In addition, multicultural exposure, multicultural interaction, social media usage, and study abroad experience significantly predicted global civic engagement. (shrink)

The coercive authority of the Kantian state is rationally grounded in the ideal of equal external freedom, which is realized when each individual can choose and act without being constrained by another's will. This ideal does not seem like it can justify state-mandated economic redistribution. For if one is externally free just as long as one can choose and act without being constrained by another, then only direct slavery, serfdom, or other systems of overt control seem to threaten external freedom. (...) Yet Kant endows the freedom-based state with considerable powers of economic redistribution. I argue that recent commentary has misunderstood both Kant's account of why poverty is a form of freedom-threatening dependence and the extent of the Kantian state's powers for remedying poverty. Criticizing Arthur Ripstein and the Kantianism of the “Toronto-School,” I argue that the most salient notion of dependence at issue within the Kantian framework is not the direct control of the choice-making capacities of another but asymmetrical influence in a power relationship. For Kant, poverty is fundamentally a problem of structural disempowerment. (shrink)

ABSTRACTThe paper addresses the ways in which the cultural, the affective and the political intersect, counter and/or feed upon one another in the context of contemporary terror. Initially, buildin...

I criticize two ways of interpreting Kant's claim that property rights are merely ‘provisional’ in the state of nature.Weak provisionalityholds that in the state of nature agents can make rightful claims to property. What is lacking is the institutional context necessary to render their claims secure. By contrast,strong provisionalityholds that making property claims in the state of nature wrongs others. I argue for a third view,anticipatory provisionality, according to which state of nature property claims do not wrong others, but anticipate (...) a condition in which the authority to make such claims can no longer be unilaterally determined. (shrink)

Bu çalışma, insanın bir eylemi olarak ortaya çıkan ırkçılık kavramını irdeleyerek Mbembe’nin bu kavramı nasıl tanımladığı ve bu kavramın insan varoluşunda nasıl bir anlam kazandığını göstermeyi hedeflemektedir. Ayrıca ırk, ırkçılık, zenci ve sömürgeci kavramları arasında nasıl bir ilişki olduğunu, Mbembe’nin önemli gördüğümüz iki eseri bağlamında irdeleyerek bu kavramlar üzerinde genel bir değerlendirme yapılmayı amaçlamaktadır.

This chapter attempts to analyse the shift in the Adriatic policy of the Ottoman Empire in the Napoleonic period. The focus is on the formation of the Republic of the Seven United Islands — the Ionian islands of Corfu, Paxos, Leucada, Cephalonia, Ithaca, Zante and Cythera — through active Ottoman and Russian intervention. Ottoman-Russian quarrels over the status of the Republic as well as the conflict between imperial realities versus local interests are integral to the understanding of the delicacies of (...) running the Adriatic frontier in the Napoleonic period. When the Russo-Ottoman alliance shattered and the Ionian Islands were abandoned to the French together with the four coastal towns, the Ottomans once again resorted to the good old policy of cautious diplomacy; that is to say, the provisioning of the occupying force in Corfu. (shrink)

The article elaborates on Arendt’s take on the religious and the political and on how they interact and merge in modernity, especially in totalitarianism. We start with framing the three different understandings of religion in Arendt: first, a classic understanding of religion, which is foreign to the logic of the political; second, a secularized political religion; and third, a weak messianism. Both the classic understanding of religion and the political religion deny human freedom in Arendt’s sense. Her transcendent alternative to (...) them both is the notion of the democratic political community: the Republic. Then we turn to Arendt’s political theology, illuminating why interrogating Nazism is central to examine the relationship between politics and religion in modernity. This is followed by a discussion of Nazism as a type of political religion. We focus here on totalitarianism, both as an idea and actual institution. We conclude with an assessment of the role of profanation in Arendt’s work and its significance vis-à-vis the contemporary ‘return of religion’ as well as totalitarian tendencies which call for new forms of voluntary servitude. (shrink)

The article discusses the figure of the collector. We start with positioning the collector in relation to a lack, emphasizing that collecting is not about aesthetic beauty, pleasure or even perfect...

The end of ideology has been declared for several times by different writers like Raymond Aron, Daniel Bell and Francis Fukuyama. However, ideology still has an important role in the social order e...

Bu çalışmada üç aylık bir süreli yayın olan Türk Standartları Enstitüsü Öncü Çocuk Dergisi, tipografik özellikleri bakımından incelenmiştir. Yapılan çalışmada, tipografik öğelerin görsel iletişime olan etkilerini ortaya koymak amaçlanmış ve bu kapsamda söz konusu tasarım problemleri ile çözüm önerileri ele alınmaya çalışılmıştır. İncelenen dergi dahilinde, grafik iletişimin başlıca öğesi olan tipografi ile ilgili olarak okunurluk, yazı hiyerarşisi, font seçimi, bloklama gibi unsurlar üzerine tartışılmıştır. Verilerin nitel olarak değerlendirildiği bu betimsel çalışmada örneklem olarak derginin 2016 yılı sayıları seçilmiştir. Çalışmanın sonuç kısmında (...) derginin tasarımında tespit edilen bulgulara yönelik öneriler getirilmiştir. (shrink)

After the dissolution of the Ancien Régime, Europe went through a period of transition where the religion lost its power and a cavity emerged in the ideological structure of the social organization. This cavity was filled by utopian ideals of philosophers like Francis Bacon and Henri de Saint-Simon, who propagated the blessings of the new social organization. While the wealth production became a means of social organization, the political was subordinated by the economical. This article examines the utopian paradises presented (...) by Francis Bacon and Henri de Saint-Simon in order to understand how the consumption goods dematerialize through the modern ideology to morally edify the society. (shrink)

The aim of this study is to obtain information about the awareness of social studies teacher candidates about the refugee problem in Turkey. In this regard, a group of teacher candidates are asked their opinion on the subject of refugees in Turkey and as to how they perceive the problem. Interview method is used in the study for data collection. The obtained data is subjected to content analysis via Nvivo 8 software package. As a result of the study, it is (...) observed that the participants residing in provinces with high refugee population have a more negative attitude towards refugees, whereas the ones in areas with no refugee population have a more positive attitude towards them. It is also observed that, in general, teacher candidates do not pay any special effort to acquire information about the subject. (shrink)

Er zeichnet sich vor allem durch seine vielfaeltige Themenauswahl, unterschiedliche methodologische Herangehensweisen und inhaltlich-wissenschaftlichen Anknuepfungspunkte aus. Dazu gehoeren z.

In “Compassionate Phenomenal Conservatism” (2007), “Phenomenal Conservatism and the Internalist Intuition” (2006), and Skepticism and the Veil of Perception (2001), Michael Huemer endorses the principle of phenomenal conservatism, according to which appearances or seemings constitute a fundamental source of (defeasible) justification for belief. He claims that those who deny phenomenal conservatism, including classical foundationalists, are in a self-defeating position, for their views cannot be both true and justified; that classical foundationalists have difficulty accommodating false introspective beliefs; and that phenomenal conservatism (...) is most faithful to the central internalist intuition. I argue that Huemer’s self-defeat argument fails, that classical foundationalism is able to accommodate fallible introspective beliefs, and that classical foundationalism captures a relatively clear internalist intuition. I also show that the motivation for phenomenal conservatism is less than clear. (shrink)

Most significant problems of contemporary life have their origins in nihilism and its paradoxical logic, which is simultaneously destructive to and constitutive of society. Yet, in social theory, nihilism is a surprisingly under-researched topic. This book develops a systematic account of nihilism in its four main forms: escapism, radical nihilism, passive nihilism and 'perfect nihilism.' It focuses especially on the disjunctive synthesis between passive nihilism and radical nihilism, between the hedonism/disorientation that characterizes the contemporary post-political culture and the emerging forms (...) of despair and violence as a reaction to it. The book deals with nihilism at three levels. First, it addresses the genealogy and consequences of nihilism, which is followed by an excursus through film analysis. Then the book focuses on the 'social,' relating nihilism to capitalism, post-politics and terrorism. Another excursus fleshes out the theoretical argumens by focusing on Houellebecq's fiction. Finally, the possibilities of overcoming nihilism are considered by emphasizing the significance of concepts such as event, agonism and antagonism in this context. (shrink)

Although there are fundamental differences between Ahl al-Sunnah and Shī‘a on the issue of Mahdī, one of the controversial issues among Islamic sects, Shī‘a has attached much greater importance to the issue. In this study, after the information about Mahdiship in the primary sources of Islam is conveyed, the opinions of the Ahl al-Sunnah and Shī‘a will be given and an evaluation will be made about the evidence and opinions put forward by the two sects. The Shiites, who formed the (...) principles of belief based on the theory of imamate, explained the issue of Mahdism in the axis of imamate and gave it a religious dimension, but the Shi‘ī sects disagreed on the subject of Mahdī. Shi‘ī sources tried to show that the claim of Mahdiship is an important issue, which has preoccupied Muslims, by dating the claim of Mahdiship back to Ali ibn Abi Talib's son, Muhammad ibn Hanafiyah. In a very early period, it was claimed that Muhammad ibn Hanafiyya did not die but was still living on a mountain called Razva in Madinah, and he was the anticipated (muntaẓar) Mahdī. Most of the Zaydiyya did not consider the issue of Mahdiship an important fundamental basis of belief. Ismailiyya maintain that Muhammad ibn Ismail did not die and will come and amend the world one day. Imāmiyya believe that Hasan, whom they accept as the last imam, will reappear as the Mahdī in the latest days of the world, and in line with this belief, they have made great efforts to find proof from the Qur’ānic verses and hadiths and interpreted them. In this way, they attached more importance to the understanding of Mahdiship on the axis of imamate than the other Shi‘ī sects. According to Imāmiyya, since the world cannot be left without a prophet, an open, or a secret imam, Muhammad b. Hasan will remain hidden as long as he wants and appear as the Mahdī near the Doomsday. Based on the clear statement of the Messenger of Allah (pbuh) that twelve caliphs would come after him, the Imāmiyya restricted the number of Imams from Ahl al-Bayt to twelve and claimed that the twelfth imam would come again as Mahdī. Although the Imāmiyya believe that the Mahdī will be from the Ahl al-Bayt, just like the other imams, they have not been able to provide valid evidence for the belief that the twelfth imam will be hidden and appear near Judgment Day. Although Imāmiya tried/have been trying to prove that it is possible for a person to live for centuries (more than a thousand years), which is called al-Ghaybat al-Kubrā by Imamiyya, it cannot be said that they have succeeded in doing so. (shrink)

This paper sets Scott’s original film Blade Runner (1982) and Villeneuve’s Blade Runner 2049 (2017) in a ‘disjunctive synthesis’ in order to provide critical analyses of both films with respect to some complex configurations of the body along two axes: bio-politics and the spectacle. We offer a reading of these configurations by focusing on the relationships between the human (organic), the non-human (android) and the immaterial (holographic); the eye (optics), the hand (haptics), and aesthetics; slavery, instrumental labour and free-play; the (...) politics of bodies and of memories; the potentialities of revolution and the transmission of ‘tradition of the oppressed’. In this, we foreground two seemingly marginal characters – J. F. Sebastian and Ana Stelline. These ‘little people’ embody and inhabit the convolutions of Blade Runner’s ‘more human than human’ world through ‘free use’ of the body and playfulness which, superficially innocent, nevertheless bear within them the promise of radical political change. (shrink)

Organized rape has been an integral aspect of warfare for a long time even though classics on warfare have predominantly focused on theorizing ‘regular’ warfare, that is, the situations in which one army encounters another in a battle to conquer or defend a territory. Recently, however, much attention has been paid to asymmetric warfare and, accordingly, to phenomena such as guerrilla tactics, terrorism, hostage taking and a range of identity-related aspects of war such as religious fundamentalism, holy war, ethnic cleansing (...) and war rape. In fact, war rape can be taken as a perfect example of an asymmetric strategy. In war rape the soldier attacks a civilian (not a fellow combatant) and a woman (not another male soldier), and does this only indirectly with the aim of holding or taking a territory. The primary target here is to inflict trauma and through this to destroy family ties and group solidarity within the enemy camp. This article understands war rape as a fundamental way of abandoning subjects: rape is the mark of sovereignty stamped directly on the body, that is, it is essentially a bio-political strategy using (or better, abusing) the distinction between the self and the body. Through an analysis of the way rape was carried out by the predominantly paramilitary Serbian forces on Bosnian soil, this article theorizes a two-fold practice of abjection: through war rape an abject is introduced within the woman’s body (sperm or forced pregnancy), transforming her into an abject-self rejected by the family, excluded by the community and quite often also the object of a self-hate, sometimes to the point of suicide. This understanding of war rape is developed in the article through a synthesis of the literature on abandonment (Agamben, Schmitt) and abjection (Bataille, Douglas, Kristeva) and concomitantly it is argued that the penetration of the woman’s body works as a metaphor for the penetration of enemy lines. In addition it is argued that this bio-political strategy, like other forms of sovereignty, operates through the creation of an ‘inclusive exclusion’. The woman and the community in question are inscribed within the enemy realm of power as those excluded. (shrink)

I treat despotism as a virtual concept. Thus it is necessary to expose its actualizations even when it appears as its opposite, refusing to recognize itself as despotism. I define despotism initially as arbitrary rule, in terms of a monstrous transgression of the law. But since the monster is grounded in its very formlessness, it cannot be demonstrated. However, one can always try to de-monstrate it through disagreements. In doing this, I deal with despotism not as a solipsistic undertaking but (...) as part of a constellation that always already contains two other elements: economy and voluntary servitude. I give three different – ancient, early modern and late modern – accounts of this nexus, demonstrating how despotism continuously takes on new appearances. I conclude, in a counter-classical prism, how the classical nexus has evolved in modernity while the focus gradually shifted towards another triangulation: neo-despotism, use and dissent. (shrink)

This article focuses on two different styles of profanation in Spinoza and Badiou. Notwithstanding the significant differences between them, their shared desire for profanation testifies to an interesting convergence. I deal with this convergence in divergence as a case of disjunctive synthesis through a comparison of the different understandings of religion in Spinoza and Badiou’s truth procedures. It is commonly held that Spinoza operates with three understandings of religion (superstition, the universal faith, and the true religion). But I argue that (...) Spinoza’s thought opens up the space for a fourth understanding of ‘religion’ (which can accommodate instrumental reason and which, for the same reason, can be compared to Benjamin’s ‘capitalism as religion’). Then I discuss the formal similarity between Spinoza’s four religions and Badiou’s four truth procedures. I illustrate this discussion through two diagrams. I claim that Badiou’s truth procedures could be perceived as the Spinozist diagram’s re-entry into itself. (shrink)

Social Networking Sites (SNS), particularly Facebook (FB) have become extremely popular among digital natives, especially university-level students. Moreover, they sometimes may see social networks as an extension of their lives (boyd, 2014) which can be called as a new communication platform for interpersonal communication. For the purpose of the study, interpersonal communication skills (ICS) levels explored in four sub-sections both in the social and e-social environments.1 Digital natives’ IPC skills were measured to figure out whether there is any statistically difference (...) between both environments. Interpersonal Communication Skills Inventory (Social Learning, 2002) is used as an instrument for the present study. (shrink)

In Justification without Awareness (2006), Michael Bergmann presents a dilemma for internalism from which he claims there is “no escape”: The awareness allegedly required for justification is either strong awareness, which involves conceiving of some justification-contributor as relevant to the truth of a belief, or weak awareness, which does not. Bergmann argues that the former leads to an infinite regress of justifiers, while the latter conflicts with the “clearest and most compelling” motivation for endorsing internalism, namely, that for a belief (...) to be justified its truth must not be an accident from the subject’s perspective. Bergmann’s dilemma might initially seem to have the force of a knock-down argument against the classical foundationalist accounts he considers, if not against all forms of internalism. I argue, however, that the weak-awareness horn of Bergmann’s dilemma is unsuccessful. Classical foundationalists can hold on to the main motivation for internalism and avoid a vicious regress of justifiers. (shrink)

With in-depth empirical analysis of a range of case studies, this book offers a comprehensive genealogy of the concepts of economy, despotism and voluntary servitude and provides a thorough and coherent reflection on the wider socio-political agenda of contemporary societies.