The present study is the first to measure event-related potentials associated with the processing of the emotional Stroop task (EST) with the use of an orthogonal factorial manipulation for emotional valence, arousal, and subjective significance (the importance of the current experience for goals and plans for the future). The current study aimed to investigate concurrently the role of the three dimensions describing the emotion-laden words for interference control measured in the classical version of the EST paradigm. The results showed that (...) reaction times were affected by the emotional valence of presented words and the interactive effect of valence and arousal. The expected emotional arousal effect was only found in behavioral results for neutrally valenced words. Electrophysiological results showed valence and subjective significance correlated with the amplitude differences in the P2 component. Moreover, the amplitude of the N450 component varied with the level of subjective significance. This study also demonstrated that exploratory event-related potential analysis provides additional information beyond the classical component-based analysis. The obtained results show that cognitive control effects in the EST may be altered by manipulation in the subjective significance dimension. (shrink)

The article presents two studies based on the assumption that the effectiveness of cognitive control depends on the subject’s type of emotional state. Inhibitory control is taken into account, as the basic determinant of the antisaccade reactions and the emotional Stroop effect. The studies deal with differentiation of emotions on the basis of their origin: automatic vs. reflective. According to the main assumption, automatic emotions are diffusive, and decrease the effectiveness of cognitive control. The hypothesis predicted that performance level of (...) both the Antisaccade Task and the Emotional Stroop Test would be lower in the automaticemotion eliciting condition than in the reflective-emotion eliciting condition. In two experimental studies, positive and negative emotions were elicited. The results support the predictions, regardless of the valence of emotions. (shrink)

Certain emotional processes “bypass the will” and even awareness, whereas others arise due to the deliberative evaluation of objects, states, and events. It is important to differentiate between the automatic versus reflective origins of emotional processes, and sensory versus conceptual bases of diverse negative and positive emotions. A taxonomy of emotions based on different origins is presented. This taxonomy distinguishes between negative and positive automatic versus reflective emotions. The automatic emotions are connected with the (a) homeostatic and (b) hedonistic regulatory (...) mechanisms. The reflective emotions—uniquely human—are described in reference to deliberative processes and appraisals based on two types of conceptual and verbalized evaluative standards: (a) ideal self-standards and (b) general, axiological standards of good and evil. (shrink)

Recent behavioral studies revealed an interesting phenomenon concerning the influence of affect on the interpretation of ambiguous stimuli. In a paradigm, where the participants’ task was to read a word, remember its meaning for a while, and then choose one of two pictorial-alphabet-like graphical signs best representing the word sense, we observed that the decisions involving trials with reflective-originated verbal stimuli were performed significantly longer than decisions concerning other stimuli (i.e., automatic-originated). The origin of an affective reaction is a dimension (...) which allows speaking of an affect as automatic (you feel it in your guts) or reflective (you feel it comes from your mind). The automatic affective reaction represents the immediate and inescapable as opposed to the reflective, i.e., the delayed and controllable affective responses to stimuli. In the current experiment, we investigated the neural correlates of performance in an QR-signs-selection ambiguous task. We found the effects of valence and origin in the N400/FN400 potential by means of a stimuli-locked analysis of the initial part of the task, that is, the remembering of a certain word stimulus in a working memory. The N400/FN400 effects were separated in space on scalp distribution. Reflective originated stimuli elicited more negative FN400 than other conditions, which means that such stimuli indeed are associated with conceptual incongruence or higher affective complexity of meaning, but distinct from purely cognitive concreteness. Moreover, the amplitude of the potential preceding the decision, analyzed in the response-locked way, was shaped by the origin of an affective state but not valence. Trials involving decisions concerning reflective-originated words were characterized by a more negative amplitude than trials involving automatic-originated and control word stimuli. This corresponds to the observed pattern of response latencies, where we found that latencies for reflective stimuli were longer than for automatic originated or control ones. Additionally, this study demonstrates that the proposed new ambiguous paradigm is useful in studies concerning the influence of affect on decisions. (shrink)

Mixed emotions remain a fascinating, yet still understudied phenomenon. All of the previous research has focused solely on ambivalence, studying only the mix of positivity and negativity in emotions (the dimensions of valence). We sum up the already existing knowledge about the dimensional approach to ambivalence and its consequences. Based directly on this knowledge, we introduce a new theoretical model describing ambiguity in four additional dimensions (apart from valence), grouped into two bivariate spaces: origin (dimensions of automaticity and reflectiveness) and (...) activation (arousal and subjective significance). Both of these spaces have never been studied before in the context of ambiguity and mixed feelings. Future implications of the new model are discussed, including any potential impact on the methodology of research and the possible advantages in understanding and describing emotional experiences. (shrink)

The ability to detect deception is one of the most intriguing features of our minds. Cognitive load can surprisingly increase the accuracy of detection when there is a substantial load compared to when the detection is performed without cognitive load. This effect was tested in two experiments. In the first experiment, the participants were asked to watch truth/lie videos while completing a concurrent task (N‐back in a 3‐back version; intuitive processing), providing verbal reasoning after watching each video (deliberative processing), or (...) watching the videos alone (control group). The cognitive load caused by the concurrent task led to a higher accuracy in deception detection compared to the other conditions. In the second experiment, we examined how this effect worked under various amounts of cognitive load. Participants watching truth/lie videos were assigned to one of three experimental conditions (N‐back in three versions: 1, 3, and 5‐back) or to a control group. The participants in the 3‐back and 5‐back conditions exhibited a significantly higher accuracy in deception detection than those in the 1‐back and control groups. Thus, the effect of increased accuracy in deception detection is due to cognitive load and is related to the amount of cognitive load present. (shrink)

Not all of the stimuli that we encounter are unequivocal; some of them may be ambiguous. In a series of two experiments, we investigated how people perceive and assess the emotionality of the words ambiguous on three emotional spaces: valence (dimensions of positivity and negativity), origin (automaticity and reflectiveness), and activation (arousal and subjective significance). Using two types of measurement – behavioural and webcam-based eye tracking – we compared words of moderate and high ambiguity on each of those spaces with (...) control (uniequivocal) words. The behavioural measurements indicated that reaction times were significantly longer for the control words than for all the ambiguous words; the emotionality of words of ambiguous valence and origin was rated as significantly lower than the control words and words of ambiguous activation. The eye-tracking measurements indicated that words of ambiguous valence and origin caused significantly more and longer eye fixations than control words and words of ambiguous activation. The results showed the visible distinctiveness of the ambiguous words compared with the control words; they also showed differences between words of various ambiguities, verifying the proposed new model for the emotional ambiguity and presenting the behavioral and eye tracking correlates for each of the three ambiguities. (shrink)

We examine how social diversity and inclusiveness on corporate boards affect corporate performance and monitoring in Sri Lanka, a country subject to decades of polarization, civil war, and even genocide. Barely more than a decade after the civil war, we find that board social diversity on the basis of ethnicity, religion, language, gender, and nationality of the board members is positively related to corporate performance, both in terms of stock market performance and accounting returns, and to corporate financial stability. The (...) main positive effects of social diversity derive from ethno-linguistic inclusiveness. The results are confirmed by an instrumental variable approach that addresses endogeneity issues. We find no evidence that inter-personal and moral conflicts or communication problems among board members negatively affect firm performance. (shrink)

İslam tarihinde Müslüman topluluk içinde ilk fikrî ve fiilî anlaşmazlıklar Hz. Peygamberin (s.a.v.) vefatının ardından başlamış daha sonra Hz. Osman ve ardından Hz. Ali döneminde olayların büyümesiyle Hâricîlik mezhebi tarih sahnesine çıkmıştır. Sıffîn savaşını bitirmeyi ve Müslümanlar arasında barışı temin etmeyi hedefleyen Tahkîm olayı başka bir ayrılıkla neticelenmiş, Kur’ân’ı-Kerîm’in hükümlerine uyulmadığı gerekçesiyle Müslüman topluluktan büyük bir grup ayrılarak Nehrevan’a çekilmiştir. Çoğu taşradan gelmiş, eğitim seviyesi düşük askerlerinden oluşan ve daha sonra Hâricîler diye isimlendirilen bu grup, kendi içlerinde de anlaşamamış pek (...) çoğu aşırılık yanlısı bir tavırla Emevî ve Abbasî Devletleri döneminde isyan etmiş ve muhtelif şiddet olaylarına karışmıştır. Hicrî üçüncü asrın sonlarında İbâdiyye hariç, başta Ezârika olmak üzere aşırılığa meyleden veya şiddete başvuran Hâricî gruplar dağılıp yok olmuştur. Hâricî kitleler içerisinde ortaya çıkmış olan İbâdiyye kendi dönüşümünü sağlayarak ve hatta fikir ve yöntemlerindeki yumuşaklık sebebiyle halktan gerekli desteği alarak bir yandan Kuzey Afrika’da 132 yıl hüküm süren Rüstemîler Devletini kurarken diğer yandan da fikrî bünyesini inşa etmiştir. Günümüzde Kuzey Afrika, Umman ve Zanzibar’da yedi milyona yakın nüfusa sahip olan bu mezhep pek çok açıdan etüt edilmeyi hak eden bir topluluk ve bir fikir akımıdır. İbâdiyye, hicrî ikinci asra dayanan yazılı eserleri ve yüzyıllarca biriktirdiği deneyimi ile İslam dininin inanç, davranış ve siyaset esaslarının tedvini için sosyo-politik zeminin anlaşılmasında değerli verilere sahiptir. Öte yandan mezhebin her açıdan objektif olarak ele alındığını söylemek mümkün görünmemektedir. Hicrî üçüncü asrın sonlarından itibaren yazılan fırak ve makālât türü eserlerde çeşitli gerekçelerle Hâricîlik için kullanılan pek çok yerici ifade, aidiyeti iyice araştırılmadan İbâdiyye’yi teşmil edecek şekilde kullanılmıştır ve halen de kullanılmaya devam etmektedir. Burada asıl dikkat edilmesi gereken önemli bir husus, ehl-i biꜤdat yahut ehl-i küfre ait olduğu değerlendirilen pek çok şahıs, düşünce veya ekolün ilmi açıdan tevsiki yapılmadan İbâdiyye’ye nispet edilmiş olabileceğidir. Bu makalede İbâdiyye’nin tarihi derinliklerine inilerek hem inanç sahasına yeni birtakım fikir veya tespitleri kazandırmak hem de mezhebin doğru bir şekilde anlaşılmasına katkı sunmak için İbâdiyye’ye nispet edilen bazı fikir, şahıs yahut alt grupların durumu ele alınmıştır. Bu amaçla temel fırak ve makālât eserleri, İbâdiyye’nin muteber klasik ve çağdaş kaynaklarıyla mukayeseli olarak kullanılmış ve İbâdiyye’ye nispeti tartışmalı olan alt grupların mezhebe aidiyeti tespit edilmeye çalışılmıştır. (shrink)

In this work that is titled ‘‘Venn Scheme Presentation and Interpretation of Syllogism Patterns with Respect to Logic- Mathematics Relationship’’, we try to make the Patterns of syllogism more symbolic using mathematical representation techniques and thus provide a different perspective. The first section is named as ‘‘Logic- Mathematics Relationship’’ and here, how the interaction between logic and mathematic scienses has taken place in the historic process has been summarized. Then we stand on syllogism briefly. Followingly shares the same name with (...) the thesis since the proposed representations will be taken into consideration here. Since mathematical representation is symbolic, we outline the history of symbolic logic, its structure and historical progress. Then, we compile the necessary information regarding Venn schemes. Finally, we show the examples given in the previous section using Venn scheme representation. In the conclusion we are revaluated the datas. (shrink)

Parkinson’s Disease can be treated with the use of microelectrode recording and stimulation. This paper presents a data stream classifier that analyses raw data from micro-electrodes and decides whether the measurements were taken from the subthalamic nucleus (STN) or not. The novelty of the proposed approach is based on the fact that distances based on raw data are used. Two distances are investigated in this paper, i.e. Normalized Compression Distance (NCD) and Lempel-Ziv Jaccard Distance (LZJD). No new features needed to (...) be extracted due to the fact that in the case of high-dimensional data the process is extremely time-consuming. The k-nearest neighbour (k-NN) was chosen as the classifier due to its simplicity, which is essential in data stream classification. Results obtained from classifiers based on k-NN: k-NN, k-NN were compared with Probabilistic Approximate Window (k-NN with PAW); k-NN with Probabilistic Approximate Window and Adaptive Windowing (k-NN with PAW and ADWIN); and Self Adjusting Memory k-NN (SAM k-NN), which use the proposed distances, with the performance of the same classifiers but using standard Euclidean distance. Prequential accuracy was chosen as the performance measure. The results of the experiments performed with the described approach are in most cases better, i.e. the performance measures for kNN classifiers that use NCD and LZJD distances are better by up to 8.5 per cent and 14 per cent, respectively. Moreover, the proposed approach performs better when compared with other stream classification algorithms, i.e. Hoeffding Tree, Naive Bayes, and Leveraging Bagging. In the discussed case, an improvement of classification rate of up to 17.9 per cent when using Lempel-Ziv Jaccard Distance instead of the Euclidean was noted. (shrink)

BackgroundThe ARRIVE (Animal Research: Reporting of In Vivo Experiments) guidelines are widely endorsed but compliance is limited. We sought to determine whether journal-requested completion of an ARRIVE checklist improves full compliance with the guidelines.MethodsIn a randomised controlled trial, manuscripts reporting in vivo animal research submitted to PLOS ONE (March–June 2015) were randomly allocated to either requested completion of an ARRIVE checklist or current standard practice. Authors, academic editors, and peer reviewers were blinded to group allocation. Trained reviewers performed outcome adjudication (...) in duplicate by assessing manuscripts against an operationalised version of the ARRIVE guidelines that consists 108 items. Our primary outcome was the between-group differences in the proportion of manuscripts meeting all ARRIVE guideline checklist subitems.ResultsWe randomised 1689 manuscripts (control: n = 844, intervention: n = 845), of which 1269 were sent for peer review and 762 (control: n = 340; intervention: n = 332) accepted for publication. No manuscript in either group achieved full compliance with the ARRIVE checklist. Details of animal husbandry (ARRIVE subitem 9b) was the only subitem to show improvements in reporting, with the proportion of compliant manuscripts rising from 52.1 to 74.1% (X2 = 34.0, df = 1, p = 2.1 × 10−7) in the control and intervention groups, respectively.ConclusionsThese results suggest that altering the editorial process to include requests for a completed ARRIVE checklist is not enough to improve compliance with the ARRIVE guidelines. Other approaches, such as more stringent editorial policies or a targeted approach on key quality items, may promote improvements in reporting. (shrink)

Předkládaná esej se snaží představit koncept identity v kritické perspektivě a v širším kontextu problému demarkace v sociálních vědách. V souladu se známou statí Beyond "Identity" (Brubaker, Cooper) si pokládám otázku, zda je koncept identity nadále užitečný a vhodný coby analytický nástroj ve společenských vědách. Pozornost věnuji jak samotnému zanesení konceptu na pole sociálních věd, tak i srovnání a zhodnocení esencialistického, konstruktivistického a dekonstruktivistického pojetí, přičemž tyto tři způsoby uchopení daného pojmu vnímám zároveň jako reprezentace různých postojů k sociální realitě, (...) k možnosti skutečného poznání (episteme/doxa) a ke vztahu vědeckého a nevědeckého pole. Kriticky reflektuji všechna tři pojetí a argumentuji ve prospěch nahrazení konceptu identity, avšak také ve prospěch posílení (auto)kritického vnímání ve spojitosti k užívaným vědeckým konceptům a nástrojům, jakožto i k vědcům samotným. (shrink)

Despite the proliferation of studies on corporate social responsibility (CSR), there is a lack of consensus and a cardinal methodological base for research on the quality of CSR communication. Over the decades, studies in this space have remained conflicting, unintegrated, and sometimes overlapping. Drawing on semiotics—a linguistic-based theoretical and analytical tool, our article explores an alternative perspective to evaluating the quality and reliability of sustainability reports. Our article advances CSR communication research by introducing a theoretical-cum-methodological perspective which provides unique insights (...) into how to evaluate the quality of CSR communication. Particularly, we illustrate the application of our proposed methodology on selected U.K. FTSE 100 companies. Our two-phased analysis employed the Greimas Canonical Narrative Schema and the Semiotic Square of Veridiction in drawing meanings from selected sustainability/csr reports. In addition, we present a distinctive CSR report quality model capable of guiding policy makers and firms in designing sustainability/csr reporting standards. (shrink)

The aim of this study is to develop a valid and reliable measurement tool for determining students' spiritual health and life orientation. For this purpose, the Spiritual Health and Life-Orientation Measure (SHALOM) inventory developed by Fisher (2010) is adapted to Turkish. The adaptation study was carried out on 1591 high school students in three study groups studying in Ankara and Muş. The original English measure consisting of four dimensions and twenty items was translated into Turkish, factor analysis, validity and reliability (...) tests were conducted on the sampling data. As a result of the study, the Turkish-adapted inventory consists of four dimensions (personal, social, environmental and transcendental) which resemble the original inventory. In addition, internal consistency coefficients of the inventory dimensions were in perfect harmony with the original inventory and served the purpose of the scale. In Conclusion The Turkish adaptation of the SHALOM Inventory can be used in different disciplines of psychology, educational sciences, and social sciences. Summary: The concept of religion, which is an important dynamic and carrier of the social field, has gone into a double distinction since the second half of the 18th century; the concept of spirituality has begun to be refined from the concept of religion. The concepts of religion and spirituality are very difficult to define; While the concept of religion focuses ideology and rules of belief, spirituality centers on individual experiences and interrelationships that extend religion. For this reason, different spirituality and religion definitions are made from different perspectives and different spirituality scales were developed within this framework. However, the results of these studies differ significantly from each other; this means that spirituality was defined and conceptualized based on the scale that was used. Early period studies on spirituality mostly focus on religion, health, psychology and work life. In these studies, after defining the concept of spirituality; the relationship between the concept and health, religion, psychology and business life or necessity for human life is discussed. In the West, until the 1950s, the concepts of religion and spirituality were used interrelated. However, today these two concepts are almost completely separated from each other.Literature consists of numerous inventory development studies to measure spirituality. The fact that the inventory works based on different conceptual foundations makes it difficult to draw a general, meaningful and consistent conclusion about spiritual health and life orientation. Furthermore, spirituality measurements reflecting the religion and values ​​of a particular culture cannot be comprehensive or universal. At this point, Fisher criticizes the measurement tools developed for the purpose of measuring spirituality: in terms of "mixing religion and spirituality", "relying on the world of values", "not taking into account cultural differences", "and questioning only the mystical/spiritual experience". As a result, it can be said that no measurement developed in the conceptual structure of the West does not take into account the cultural flexibility and accept its spiritual values as universal or prevalent.The SHALOM inventory developed by Fisher, which adapted to the Turkish culture in present study, is based on four basic (individual, social, environmental and transcendent) areas that constitute the world of interpersonal relationship. In this study, spirituality, as in Fisher's work, emphasizes the interaction with certain concepts of different intensities that are considered as independent from religion and above religions. In this context, the concept of spirituality communicates with one's personal space, social position, nature, and transcendental power. This adaptation study will provide useful information and comments on the students' spiritual health levels. This is the most important motive behind the idea of adapting the SHALOM inventory developed by Fisher to the Turkish culture. In addition, by adapting the SHALOM inventory, which is emphasized to have cultural flexibility and adapted to different languages, a new and different measurement tool will be available to understand the nature of the concept of spirituality.This research was carried out to adapt the inventory of Spiritual Health and Life Orientation scale developed for students to Turkish culture. This inventory adaptation study was performed with the data collected from three working groups in Ankara and Muş provinces and 1591 high school students. The first study group was carried out with 414, the second study group with 788, and the third group with 389 high school students. While the data collected from 414 students were used for Exploratory Factor Analysis (AFA) analysis, data collected from 788 students were used for Confirmatory Factor Analysis (CFA). In addition, 389 students were used to determine the criterion validity of the inventory. The original language of the SHALOM inventory, which is intended to be adapted into Turkish, is English, and translation studies are conducted separately by three linguistic experts who know the grammar and semantic characteristics of both languages. After the translation studies, the scale was applied to the sampling group and AFA was performed on the sample data. The AFA results showed that a factor roof resembling the original inventory was formed. Determining factors are given appropriate names (personal, enviromental, social and transcendental) by taking into consideration the theoretical names and the dimension names in the original form of the SHALOM. The structure was confirmed by DFA, and as a result of the DFA, X2/sd (1.72) ratio and IFI (0.96) fit indicator was found to be the appropiate fit for the model tested. As a result, it is understood that the Spiritual Health and Life Orientation Inventory consists of four dimensions as in the original inventory, the internal consistency coefficients of the inventory dimensions are in harmony with the original inventory and serve the purpose of the scale. In conclusion the Turkish adaptation of the SHALOM Inventory can be used in different disciplines of psychology, educational sciences, and social sciences. Spirituality should not only be defined within the framework of Western theories, but the nature and likelihood of the spirituality predicted by Islam should be discussed. Moreover, the types and dimensions of Islamic spirituality should be determined by taking into account the cultural subjectivity of an Islamic character. In the study of spirituality, the human model which modernity presents universally should not be accepted as the only truth. It should be tried to develop human models that come from Islamic culture and history and which are specific to us and define us. This should be taken into account not only in mental health / religious studies, but also in psychology of religion in general. In addition, culture-specificity should be given importance, and the experience gained from the cultural accumulation developed by the Turkish civilization with the Islamic doctrine should lead to the studies of spirituality. In this respect, this study aims to adapt the value and spiritual orientation of a different culture to Turkish culture, but it is problematic to construct the concept with Western values. Although Western values are similar to Islamic values and principles, it is envisaged that it may be difficult to measure the concept of spirituality in practice. (shrink)

Sheikh Halid Sufi, as a Sufi poet, addresses human being as the main subject of his sufist dicourse. He is an important figure of our recent history as he primarily adopted the goal of human perfection and revealed a doctrine of humanity in the school of knowledge. In advance of our current century, when human is seen just in physical respect, he lived as a man of heart who handled human being with an integrated approach within the aspects of matter (...) and spirituality, the world and the hereafter, individual and community, body and soul. In this communiqué, I will discuss Sheikh Halid Effendi’s ontology and his point of view on the place of human being in the realm of existence. He seeks human perfection and wishes people to free themselves of shabby desires and regain their disposition. He recommends people to achieve purity in order to reach the rank of being a mirror to God’s reflections. As a Sufi poet, he attaches importance to carrying out the education of divine journey, wrapping up in mystical ethics, having the identity of wisdom and gaining the aesthetics of love so as to reach the perfection. SUMMARY Sheikh Mehmed Halid was born in 1273/1856 in Sivas. He graduated from Ottoman Junior High School. He attended the 1893 War. In 1880, he started his professional career at a state office. Until 1899, he served in several positions, as assistant judge in Erbaa Lower Court, as Prosecuting Deputy Attorney in Sivas, as Prosecuting Judge assistant in Lower Court and head clerk in Darende, as head clerk in Lower Court in Tonus/Altınyayla, and as prosecuting judge in Kuruçay. He died in 1931 and was buried in Sivas Yukarı Tekke Graveyard. Sufism (tasawwuf) is an education for integrity towards maturity, in a way to prufiy the self from evils of nafs (self) and to reach the love of Allah. This spiritual educational journey is called ‘Seyr-u Suluk’. Sheikh Mehmed Halid completed his Seyr u Suluk as a dervish (student) of murshid (mentor) Kastamonulu Ganizade Mehmed Sadık Baba. Sheikh Mehmed Halid wrote three books called Hilafetnāme, Mektubāt, and Divan. He deals with issues of Sufism (mysticism) in these works. Primarily, his works dwells into the matters of morals, worship, good manners (adab), customary practices, ingenuity, existence, and love. Sheikh Mehmed Halid’s sole attempt is to explain the relationship among Allah, man and universe in an understandable way. According to Sheikh Mehmed Halid’s conception of Sufism, existence is unique and that existence is only Allah. The existence of Allah is absolute while the existence of assets is relative. Things do not exist on their own. Universe is like a mirror. What is reflected in the mirror of universe are the shadows of Allah the Omnipotent. The graces of The Divine are reflected in this mirror. All the things that exist in the universe proves the Self of Allah and his properties. Each of the things in the universe are the words of Allah. The existence of the universe is a result of Allah’s mercy. Man is the fruit of the tree of the Universe.Man is both the embodiment and the reflection of Allah. We want to discuss the position of man in between Allah and the universe with Sheikh Halid’s verses. Perceiving plurality in unity and unity in plurality, Sheikh Mehmed Halid attributes the variety of things and existence in the universe to the Divine beauties of Allah. For those who can comprehend, the plurality/ abundance in existing objects in the universe indicates singularity and uniqueness of Allah. According to Sheikh Halid, Allah is independent from and beyond all the entities that exist in the universe. However, Allah, manifests Himself in the things that he creates and the actions he takes through His divine names and properties. According to Sheikh Halid, each object is a reflection of Allah’s divine properties. Every entity in the universe glorifies Allah with all their existence. For Sheikh Halid, Seyr u Suluk is the journey from weakness to perfection, from substance to meaning, and from things to reality. Considering Seyr u Suluk education as distancing one’s self from other beings, reaching purity of heart, disposing of all signs explains these concepts with pilgrimage metaphor. As a response to those who asks him what he meant by seyr u suluk, he says seyr u suluk is servitude and submission to Allah. In order for Seyr u Suluk to be meaningful, a person should enter the way of a murshid-i kāmil (perfect religious mentor), and should have sincerity, purity (being deprived of all sins) and dhikr. According to Sheikh Halid, someone who is not in trouble is not given a remedy. So as to bother is necessary for remedy to be arisen. Nuisances of the universe are also ephemeral as the universe itself. Therefore, it is unnecessary to bother things that are ephemeral. Because remedy is not available without being mature. According to Sheikh Halid, the procedure of gaining advantage from being mature; getting rid of the ego, feeling the love, being pioneer of the mission, being modest, to attain soul pleasure, escaping from fame, leaving the claim, the glory of salvation, proceeding dhikr, reaching the conquests and escaping from friendship of worldly things. According to Sheikh Halid, being mature is not setting about affiliation ceremony. Asceticism cannot be a show and claim authority. Sincerity is needed on the basis of seyr u suluk education. Asceticism which is an effort of making the religion a specific of Allah is to make intimacy with Allah. Sheikh Halid wants his murids who take part in ṭarīqa (sufī path) to decide on the sincerity. Sincerity is said to be the unique factor that makes sense the membership. Seyr u suluk which begins with being membership of mature murshid, which makes sense with proceeding worship and respecting the sincerity arises by teaching manners to soul. Seyr u suluk is trying to reform the soul. Teaching manners to soul is a challenging and significant task. The most important factor that ensure teaching manners to the soul to be achieved is dhikr. Dhikr practice which makes successful the teaching manner to the soul of seyr u suluk training increases the prudence and foresight of dervish. The unique task that murshid expects from his murid during the membership process is to adjust his soul and parlance to the dhikr of Allah. Dhikr of Allah is a product of fondness. According to Sheikh Halid, one who wants to be remembered in heaven should himself learn to remember Allah. Sheikh Halid gives too much importance to disciplining the tariqa where sufi training takes place. A murid should qualify his murshid whom he intimated to. Followers should gain sufficient advantage from the spiritual atmosphere in the dergāh of their murshid. The murid must be at the service of the murshid who trains him and should obey tariqa manners. Salik who achieves seyr u suluk, who maturates the sufi ethics and who gains sincerity through dihkr of Allah tries to achieve the Gnosis. The intent of being a human is to know Allah. The biggest disaster for human is to come upon unawareness. Sheikh Halid who assumes the the Arifs as sultans of walayah makes a comparison between the Arifs and the Zahids and prefers the Arifs. He thinks that the Zahids pay attention to the appearance, cannot reach the basis and cannot go beyond Allahliness show. Sheikh Halid, who encourages the Zahids to avoid comparing themselves with the Arifs, warns the ones who combat with the Arifs and reminds that Allah proclaims warfare to those who has hostility towards those surrendering themselves to Allah. Sheikh Halid lines up the ways of being mature and having wisdom as godly grace, asceticism, love, the mind of leaving, battle with the self, humility, dikhr and being woeful. Salvation process which Marifetullah will guide is to achieve the love of Allah. Love is the way of achieving the reunion. The reality can just be gained through love. However, gaining the divine love requires to be loved. Because, the way of gaining the divine love is to remove everything except Allah from one’s heart. (shrink)

Gerek felsefede gerekse teolojide Tanrı’nın ilim sahibi bir varlık olup olmadığı tartışma konusu olmuştur. Eğer Tanrı ilim sahibi bir varlık ise, bu durumda O’nun tikelleri bilmesi mümkün müdür? Tanrı’nın tikellerini bildiğini iddia etiğimizde bu durum O’nun zatında bir değişimi gerektirir mi? Tesitik düşüncede Tanrı kâmil bir varlıktır ve O, mutlak manada âlimdir, kâdirdir ve iyilik sahibidir. Dolayısıyla O’nun zatına bir değişim söz konusu olamaz. Tanrı’nın ilmi konusunda tartışılan mesellerden birisi de bu ilmin tikelleri kapsayıp kapsamadığıdır. Pek çok teist düşünür Tanrı’nın (...) mutlak manada kâmil olduğunu iddia etmekte ve bu kemali temele alarak O’nun kemal niteliklere sahip olması gerektiğini belirtmektedir. Bilmek ve iyilik gibi nitelikler kemal niteliklerdir. Cehalet ve kötülük ise nakıs hallerdir. Şayet Tanrı kâmil bir varlık ise bu tür kemal niteliklere de sahip olmalı, nakıs niteliklerden de hâli olmalıdır. Tanrı’nın ilmine dair Gazzālī ve İbn Meymûn’un görüşleri arasında birtakım paralellikler olduğu kanaatindeyiz. Bu çalışmada, Gazzālī ve İbn Meymun’un konuya yaklaşımını ele aldık ve Griffel ve Stroumsa’nın iddiasını temele alarak Tanrı’nın ilmi konusunda Gazzālī ve İbn Meymun’un görüşleri arasında benzerlikler olduğunu göstermeye çalıştık. (shrink)

The Center of Interdisciplinary Studies in Cracow has a very rich tradition that has been studied by many and recently by Kamil Trombik. The very difficult period for the Church and for philosophy during the materialistic Marxist ideology was an opportunity for card. K. Wojtyła to outline a new mode of dialog between science and religion. The future Center, organized by Michał Heller and Józef Życiński not only captured this idea but transformed it into an academic institution centered on (...) the idea of philosophy in science, which was also developed at the Vatican Observatory by W.G. Stoeger et al. Trombik’s book is an excellent study of the historical context and initial years of activity of the Center and its development. (shrink)

TheCulexis now widely recognized as a piece of post-Ovidian, possibly Tiberian, pseudo-juvenilia written by an author impersonating the young Virgil, although it was attached to Virgil's name already in the first centuryc.e., being identified as Virgilian by Statius, Suetonius and Martial. Dedicated to the young Octavian (Octauiin line 1), the poem seems to fill a biographical gap in Virgil's career before his composition of theEclogues. It is introduced as aludus, which Irene Peirano suggests may openly refer to ‘the act of (...) impersonating Virgil’, and, like many of the poems in theAppendix Vergiliana, it seems to have a parodic intent. TheCulexhas been interpreted as a parody of neoteric style and the epyllion, as mock-epic, as Virgil parody (John Henderson called it a ‘spoofAeneidin bucolic drag’), as pointed Augustan satire, as mock Ovidian ‘Weltgedicht’ and as just very bad poetry (Housman's ‘stutterer’). Glenn Most has observed that the poem's three ‘acts’ structurally recapitulate Virgil's three major works in chronological succession. Little attention, however, has been paid to theCulex's final lines, which contain a catalogue of flowers thepastorplaces on the gnat's tomb. Recent scholarship has reintroduced an older interpretation of the gnat's tomb as a political allegory of Augustus’ Mausoleum; in this paper I suggest instead that the tomb and its flowers serve a closural and metapoetic function at the end of the poem. (shrink)

Basic issues in the recent ‘death-of-God’ movement can be illuminated by comparison and contrast with the relevant ideas of two American philosophers, John Dewey and William James. Dewey is an earlier spokesman for ideas that are central to the ‘radical theology’ of Thomas J. J. Altizer, William Hamilton, and Paul Van Buren. His reasons for rejecting theism closely resemble propositions maintained by these ‘death-of-God’ theologians. James, on the other hand, points toward a theological alternative. He takes cognizance of ideas similar (...) to those in the ‘radical theology’, but he does not opt for either a metaphorical or real elimination of God. Thus, the contentions of this paper are that there has been a version of the ‘death-of-God’ perspective in American thought before, and that there are resources in the American tradition that suggest a viable option to this perspective. (shrink)

The Center of Interdisciplinary Studies in Cracow has a very rich tradition that has been studied by many and recently by Kamil Trombik. The very difficult period for the Church and for philosophy during the materialistic Marxist ideology was an opportunity for card. K. Wojtyła to outline a new mode of dialog between science and religion. The future Center, organized by Michał Heller and Józef Życiński not only captured this idea but transformed it into an academic institution centered on (...) the idea of philosophy in science, which was also developed at the Vatican Observatory by W.G. Stoeger et al. Trombik’s book is an excellent study of the historical context and initial years of activity of the Center and its development. (shrink)

This paper raises the questions: 'What do we expect from nursing ethics?' and 'Is the literature of nursing ethics any different from that of medical ethics?' It is suggested that rather than develop nursing ethics as a separate field writers in nursing ethics should take a lead in making the patient the central focus of health care ethics. The case is made for empirical work in health care ethics and it is suggested that a good way of setting about this (...) is to ask practising nurses about the real ethical problems they encounter. (shrink)

These are exciting times for philosophy and psychiatry. After drifting apart for most of this century, the two disciplines, if not yet fully reconciled, are suddenly at least on speaking terms. With hindsight we may wonder why they should have ignored each other for so long. As Anthony Quinton pointed out in a lecture to the Royal Institute of Philosophy a few years ago, it is remarkable that philosophers, in a sense the experts on rationality, should have had so little (...) to say about the phenomena of irrationality. There have been partial exceptions, of course. Descartes and Kant both touched on madness; and there were, notably, important philosophical influences on the development of modern psychiatry in the late nineteenth and early twentieth centuries. Yet even John Locke, who was a doctor as well as philosopher, confined himself to a fair-l y superficial distinction between what we should now call mental illness and mental defect—those with, in Locke's view, respectively too many ideas and too few. (shrink)

David Hume’s Treatise on Human Nature famously fell `deadborn from the press’ because it was too far ahead of its time. Basu’s book is one of a number published in recent years that suggest we are at last ready to put its precepts into action.1 Modern game theory provides a framework that makes Hume’s insights genuinely applicable, and I totally agree with Basu that this is not only the right way forward, but that it now looks increasingly likely that this (...) is the road that wil actualy be folowed ± not only in political economy, but across the board in the social sciences. (shrink)

In the present paper two kinds of quantum-theoretical states are considered: the “physical state” determined by a complete observation and the “intrinsic state” which comprises the values of the observed as well as the unobserved observables. It will be shown that the future values of all these observables are determined. Causality is therefore valid, though not verifiable.

The cultivation of an organization’s moral resources has become a priority for many executives who understand that such resources are key to competitive advantage. Yet, traditional strategic management courses at both the undergraduate and MBA levels generally overlook these resources when discussing the resource-based view of the firm. We propose that moral resources be discussed in strategic management classrooms to provide additional insight for students about the critical nature of such resources. We also provide a simple tool for faculty to (...) use in the classroom to stimulate discussion and enhance student learning in this important area. (shrink)