Scatological shock-merchants, untrained social workers, conflict-zone tourists: from a certain standpoint the relationship between contemporary art and ethics involves a string of negative conjunctions. At their center stands the artist, whose personality and intentions often serve as an ethical measure of the work. This book operates on the basis of a different premise: that artworks themselves have ethical effects, and looking at these effects can tell us about wider processes of social change. As the first full-length study of its kind (...) to outline a positive vision of the ethics of contemporary art, this book distances itself from previous accounts that focus on transgression. The critique of transgressive art is not made on the basis that it is wrong, but that it no longer succeeds on its own terms in societies where language, prohibition and morality are more plastic than they once were. By drawing on the work of Félix Guattari and Jacques Lacan, the book develops a novel theoretical framework that emphasizes the effect of art on subjectivity. Along the way artworks by Kader Attia, Artur Zmijewski, Dora Garcia and others serve as springboards launching discussions of the varied pathways along which a renewed ethics of contemporary art might develop. (shrink)

Le jeu du kottabe, intervenant une fois le symposion entamé, est sans doute le plus célèbre des jeux de banquet. Cette pratique ludique, source d’émulations entre les buveurs, consistait à projeter d’un geste habile et maîtrisé la dernière goutte de vin de sa coupe sur une cible prédéfinie. Le vin, médiateur de sociabilité, est dans ce cadre à la fois la modalité et l’instrument du jeu, tandis que la vaisselle de banquet est détournée de son usage premier. À partir d’une (...) sélection de vases italiotes, cet article questionne l’agentivité féminine associée à ce divertissement habituellement considéré comme masculin. À la fois cible animée, enjeu du lancer, joueuse ou accessoire ludique, la présence féminine mise en scène dans le champ métaphorique de l’image est multiple et protéiforme. À l’aide de jeux visuels, les imagiers italiotes se jouent des codes et des normes établies en proposant une vision renouvelée, réelle ou fantasmée, autour de la culture du vin. (shrink)

As rapid advances in nanotechnology are made, we must set guidelines to balance the interests of both human beneficiaries and the environment by combining nanoethics and environmental ethics. In this paper, I reject Leopoldian holism as a practical environmental ethic with which to gauge nanotechnologies because, as a nonanthropocentric ethic, it does not value the humans who will actually use the ethic. Weak anthropocentrism is suggested as a reasonable alternative to ethics without a substantial human interest, as it treats nonhuman (...) interests as human interests. I also establish the precautionary principle as a useful situational guideline for decisionmakers. Finally, I examine existing and potential applications of nanotechnology, including water purification, agriculture, mining, energy, and pollutant removal, from the perspective of weak anthropocentrism using the precautionary principle. (shrink)

This paper attempts to highlight the intellectual role of women in Islamic social history through its various eras and to measure the extent of their awareness of the issues brought about by modernity and urbanization. The paper also shows the constructive and active role of women at the same time, which the values of globalization today try to obscure by assimilating women into the concepts of globalization and modernity.

Design education is mainly reliant on studio-based learning, in which collaborative, hands-on activities build both practical and theoretical expertise. The current research looks at different studio classroom layouts and how physical, psychological, and environmental design aspects affect student involvement, satisfaction, and performance. Using historical and modern examples, we investigate flexible and multi-purpose studio layouts, spatial arrangement, ergonomic furniture, air quality, and lighting conditions. Our outcomes highlight the importance of adaptive and well-designed settings in architectural and design education, as they promote (...) creativity, collaborative learning, and skill development. The study demonstrates how purposeful classroom design can improve learning outcomes and provides a paradigm for enhancing studio environments in higher education. (shrink)

Technological developments in recent years have brought about a rapid increase in the number and variety of organ transplants, leading to problems in finding enough organs to meet the need. Organ transplantation has also become a particularly significant issue in medical ethics, especially regarding the question of how and from whom organs are procured. Many methods have been tried in order to solve these problems and discussed from an ethical perspective. This study investigates the Spanish, Belgian and Iranian approaches to (...) solving the organ procurement problem. The Spanish model, which is based on persuading patients and their relatives, is ethically less problematic and is also an improved version of the model applied in Turkey. This study argues that an ideal solution can be found without disregarding ethical rules. In particular, nurses can contribute by helping to run the system more efficiently. The principal aim of this article is to demonstrate the contribution of nurses to solving the current organ procurement problem in Turkey and offer some reflections on what can be done to improve the efficiency of the system. (shrink)

This book is a collection of essays reporting the successes, failures, and barriers contributing to a lack of educational access in developing countries. The international contributors to this volume work in communities that are in the front lines of the battle to achieve universal access to education for everyone.

The II. constitutional period is a period of renewal in many areas. Political, social and educational changes also had influences in the field of religious education. One of the examples of these changes is the ʻAmelī I҆lmiḥal textbook written by Halim Sabit (DOD. 1946) in five volumes for both teachers and student. This study particularly aims to assess this textbook in terms of religious education. Accordingly, the following questions are addressed: “What are the topics covered in the ilmihal books written (...) for students and teachers? Is the content of the subjects taught appropriate for the religious education? Which methods, techniques, and essential matters are discussed in the ilmihal books for teachers? As having first grade elementary school textbooks for both teachers and students, the research is made just based on these books. Data were collected through the examination of the document, and the texts in Ottoman Turkish were transcribed into Turkish. Content analysis method was used in the analysis of the data. By examining both books, this study shows that belief, worship, and social issues were taught, and prayers and sūras were addressed as need to be memorized knowledge in the book. The books included inappropriate contents for first grade children regarding the belief issues such as fear of Allah, hell, and the hereafter. Summary: Education I҅lmiḥal, occupies an important place in the history of Islamic religious education. According to the religion of both adults and children to learn the principles of faith and worship, it is aimed to shape the daily life. In this context, for example, during the Ottoman period, In the period of II. Mahmut, boys were required to attend the primary school. Thus, it was ensured that children could learn I҅lmiḥal and Islamic sharia properly. Children are taught alif ba for Qurʾān readings in primary schools, as simple as required by religious duties, writing skills have been acquired and the four processing rules are memorized. The II. constitutional period is a period of renewal in many areas. Extreme innovative thinking is also reflected in education. Especially after the Balkan wars, the idea that the collapsing state would be saved through education was dominant. For the first time, a higher education institution for girls and a kindergarten for young children were opened. By recognizing the importance of pedagogy knowledge in teaching, the students have switched to a system where they can search for observation and experiment. Innovations in educational methods have started to be seen. It was seriously opposed to memorization, and the question and answer was seen as old methods. Instead, it was proposed to use sightseeing observation and discovery. Political, social and educational changes are also reflected in the field of religious education. As a reflection of the newly introduced methods, there have been changes in the ʻAmelī I҆lmiḥal books prepared for children. One of the examples of this is the ʻAmelī ʻIlmiḥal textbook, which was written by Halim Sabit in five volumes. This ʻAmelī I҆lmiḥal was prepared in 5 volumes for teachers and students.The main purpose of this study is to evaluate ʻAmelī I҆lmiḥal textbook in terms of religious education This study particularly aims to assess this textbook in terms of reigious education. Accordingly, the following questions are addressed: “What are the topics covered in the ilmihal books written for students and teachers? Is the content of the subjects taught appropriate for the religious education? Which methods, techniques, and essential matters are discussed in the ilmihal books for teachers? As having first grade elementary school textbooks for both teachers and students, the research is made just based on these books. Data were collected through the examination of the document, and the texts in Ottoman Turkish were transcribed into Turkish. The textbook prepared for the students of the first year consists of 21 boards/sheets. The sentences are quite self and short. The contents of the board/sheet are well suited to be discussed and explained. There are no headlines on the boards/sheets. The language of text is Ottoman. It is possible to express the topics covered in the book under the following themes:Prayer and Sūras: Basmala, Kalima Tawḥīd, Kalima Shahāda, Fātiḥa, Subḥana Rabbiyal Aʿala, Subhana rabbiyal ʿAẓim, As-salāmu ʿalaykum va Raḥmatullah, Taḥiyyat, Salawat Sharif, Iḥlas, Kawthar, Subḥanaka Prayer, Qunut Prayers.Faith Issues: Allāh, the fear of Allāh, thanks to Allāh, the Qurʾān, Prophets, Prophet Muḥammad, The Hereafter, Heaven Hell, Angels.ʿIbādat Issues: Zakāt, Ablution, Prayer, Adhān, worship in General (Salāt, Ṣawm, Zakāt, Ḥajj)Social Issues: Friendship, affection for minors, affection for parents, Muslims are Brother, human love, respect for the elderly, respect for scholars.The textbook prepared for the teachers of the first year; consists of 21 pages, 69 pages and Ottoman. As the students do not include the topics in the textbook, it is appropriate to mention the names of the subjects in the textbook of the teacher:1. Subject: Memorization of the Word of Tawḥīd and word of Shahāda; 2. Topic: Raising ideas about the nation in children; 3. Subject: The adjectives of Allāh Almighty; 4. Subject: Love of Allāh; 5. Subject: Angels; 6. Subject: The Divine Books; 7. Subject: Prophets 8. Subject: The Hereafter; 9. Subject: Thank Allāh; 10. Subject: Repentance; 11. Topic: Protecting the language from bad words and threats; 12. Subject: Zakāt and charity; 13. Subject: Riya҆ and his goodness engrave; 14. Subject: Love to the prophet Muḥammad; 15. Subject: Parental love; 16. Subject: The brotherhood of Islam; Subject: Human love; 18. Subject: Ablution; Subject: Prayer; 20. Subject: Respect for the elderly; 21. Subject: Love to ʿulamāʾ; 22. Subject: Fear of Allāh.Halim Sabit also gave information about the methods and techniques to be used in the course and emphasized that the teacher told his / her not by looking at the book. He thought it would be only influence the student in this way. It is recommended to use the appropriate language for the child, to make an introduction in the subjects that will be learned in the new subjects and to draw attention to the subject and to teach the subject gradually. An important advice is the knowledge that the teacher wants him / her to do in the long-term memory in the present sense. The teacher must repeat a subject several times while teaching a subject, and should not immediately remind a student of forgotten subjects, talk to a student and has finded to him. A subject should not be passed without being thoroughly understood, and the classroom needs to be opened by the teacher in order not to forget the learned subjects. The first fifteen minutes of each course should be reserved for the repetition of previously learned subjects. Content analysis method was used in the analysis of the data. By examining both books, this study shows that belief, worship, and social issues were taught, and prayers and sūras were addressed as need to be memorized knowledge in the book. The books included inappropriate contents for first grade children regarding the belief issues such as fear of Allah, hell, and the hereafter. (shrink)

A descriptive, cross-sectional study aimed to determine the inclination of nursing students towards ethical values and the effects of these values on care behaviours. The data for this study were collected from 466 students studying from May 13–24, 2019. The data were collected using a questionnaire on the sociodemographic characteristics of the students, Inclination to Ethical Values Scale (IEVS), and Caring Behaviors Inventory-24 (CBI-24). In this study, 43.1 per cent of them belonged to families who had a protective attitude. The (...) total mean (SD) IEVS and CBI-24 scores were 63.99 (12.68) and 117.19 (17.95), respectively. The mean item score was 4.88 (0.74). A moderate positive correlation was observed between the inclination of the students towards ethical values and their care behaviours. The general family structure of the nursing students and their participation in an ethics class affected the inclination of the nursing students to ethical values and their care behaviours. This study showed that the ethical values of the students positively affected their care behaviours. (shrink)

Çocuklarla Felsefe yapma çok erken dönemde çocuklara akıl yürütmesini, sorgulamasını, eleştirel bakmasını kazandıran bir disiplindir. Bu disiplin çocuklara karşılaştıkları bilgi, inanç ve değerleri sorgulamaksızın kabul etmemelerini, değerlendirmeler yaparak tercihte bulunmalarını öğretmektedir. Temelleri 1970’lere kadar geriye giden çocuklarla felsefe yapmanın öncü isimleri Matthew Lipman ve Gareth B. Matthews olarak bilinir. Felsefenin araştırma alanlarından birisi de değerler felsefesi (Axioloji)’dir. Bireylerin davranışlarına temel teşkil eden değerler, farklı tanım ve sınıflandırmalara sahiptir. Bununla birlikte ülkeler değer eğitimine her geçen gün daha fazla önem vermektedir. Değer (...) eğitimini içinde barındıracak alanlardan birisi Çocuklarla Felsefe Dersi olmalıdır. Bu çalışmada da öğretime konu edilen Çocuklarla Felsefe Dersi’nin, değer eğitimi açısından incelenmesi amaçlanmıştır. Araştırmanın temel sorusunu, “Federal Almanya’daki ilkokul (1.-4. Sınıf) “Çocuklarla Felsefe” dersi öğretim programının değer eğitimi ile ilişkisi var mıdır?” oluşturmuştur. Nitel desenli olan bu araştırmada verilerin analizinde doküman incelemesi tercih edilmiştir. İçerik analizi yapılarak bulgular yorumlanmıştır. Araştırma sonucunda bu dersin değer eğitimiyle doğrudan ilişkili olduğu; özgür olmak, kendi amaçlarını seçebilmek, açık fikirli olmak, barış istemek, sorumluluk sahibi olmak gibi değerleri kazandıran hedef, yetkinlik ve içeriğe sahip olduğu sonucuna ulaşılmıştır. (shrink)

The aim of this article is to reconstruct and pinpoint the peculiarities of Ismail Kadare’s idea of Europe. Kadare’s idea of Europe, it is argued, differs from the ideas of Europe embraced or presumed by intellectuals like Paul Valéry, Georg Simmel, Danilo Kiš, Václav Havel, Adam Michnik, or Milan Kundera, or from that of the European Union. For Kadare it is literature rather than the polis or its particular ideology that is the guardian of European values. Thus the European legacy, (...) in his view, is primarily Homeric rather than Socratic. I suggest first that the persecution of writers and the repression of literature in totalitarian regimes underlies Kadare’s idea of Europe. I then further characterize Kadare’s theme of persecution as a dialectic between regime and culture. Finally, I reconstruct Kadare’s narrative of Albania’s “return to Europe” as the struggle for recognizing Albania as the birthplace of European culture. (shrink)

In Belgium, the number of municipalities was reduced from 2,663 to 596 by means of amalgamation.In the sketching of the framework of this reform, attention is first of all given to the manner in which the consensus required for it could be obtained. At the same time, the criteria employed and the pragmaticapplication thereof are investigated.Then, the new municipal division is tested for the motives and objectives that lay at the foundation of this reform. The expectations involved were in large (...) measure, related to the effects that were seen as the inherent consequence of the expansion of the territoria! scale of the municipalities.Finally, this reform is tested with respect to other than territorial components of the municipal administrative power. The reform remains incomplete on several points. This appears, for example, from the continuing absence of functional reforms with regard to decentralisation and from the lack of attention for the adjustment of the municipal working rules both in the area of effective administration as wellt as in the area of open and democratie administration. (shrink)

A path-breaking intervention in current debates on reading and literature, the two complementary essays—one on literature and the other on reading—focus largely on texts in English and French, but also refer to other literatures. The authors propose a way of reading literature that not only synthesizes some earlier tendencies and puts them in context, but also propounds a revolutionary understanding of the nature of literature and reading. The writers taken up for discussion include William Shakespeare, Joseph Conrad, Rudyard Kipling, Marcel (...) Proust, Charles Baudelaire, Franz Kafka, William Burroughs, Dylan Thomas, Attia Hosain, Albert Wendt, Zadie Smith, Philip Hensher, Mohsin Hamid and many others. (shrink)

In het kader van de Leerstoel Rector Dhanis (UFSIA, Antwerpen) werd door een studiegroep bestaande uit artsen en verpleegkundigen, ethici en juristen, een interdisciplinaire studie ondernomen over 'klinische ethiek' en 'hoe recht en politiek omgaan met problemen die thuishoren in de klinische praktijk'. In deze bundel wordt het ethische denken in een aantal casussen betreffende neonatalen en dementerenden kritisch besproken. De adviezen van het Raadgevend Comite voor Bio-Ethiek over sterilisatie van mentaal gehandicapten en over klonering worden onderzocht op hun (...) relevantie voor de klinische praktijk. (shrink)

Stel dat een inbreker bij jou thuis alleen de lijsten van de kunstwerken zou wegnemen, en niet de werken zelf. Wat zou er veranderen in je omgang met de kunst? Met dat gedachte-experiment opent de Franse filosoof Jacques Derrida het essay Parergon. Parergon betekent bijzaak in het Grieks. Zoals bijvoorbeeld de lijst van het schilderij, of het kader van een opgehangen foto. Ze behoren niet tot het kunstwerk. En toch zijn ze van groot belang voor hoe het werk bekeken (...) wordt. De belangwekkende tekst van Derrida uit 1974 geeft een centrale rol aan de bijzaak van het kader. Met filosofische acrobatie maneuvreert de denker tussen de grote klassiekers van de kunstfilosofie: Plato, Kant, Hegel en Heidegger. Hij gaat op een speelse manier met hun erfenis om. Woorden worden omgedraaid. Passages die op het eerste gezicht bijzaak lijken, maakt hij tot hoofdrolspelers van zijn betoog. Dit boek presenteert Derridas belangrijkste tekst over beeldende kunst voor de eerste keer in Nederlandse vertaling. Het boek is vormgegeven door de spraakmakende ontwerpster Ines Cox. Vertaler Ben Overlaet schreef een nawoord dat de tekst van de nodige filosofische en historische context voorziet. (shrink)

English- Vademecum: 77 Minor Terms for Writing Urban Places offers a set of concepts that stimulate new approaches in planning, architecture, urban design, policy, and other practices of spatial development. These diverse concepts might reveal blind spots in urban discourse or bring insights from one discipline to another. The term ‘minor’ refers to the ambition to look at the local and social specificity of urban places and to challenge established discursive frameworks by giving voice to multiple actors in the debate. (...) This publication hopes to be a field guide that inspires spatial professionals, researchers, students, and communities to exchange knowledge, to engage with urban places and to discover and develop responsible approaches to current urban challenges. Dutch – Vademecum: 77 Minor Terms for Writing Urban Places biedt een reeks concepten die nieuwe benaderingen in architectuur, stedenbouw en ruimtelijke ontwikkeling stimuleren. Deze uiteenlopende concepten kunnen blinde vlekken in het stedelijke discours onthullen of inzichten van de ene discipline naar de andere brengen. De term 'minor' verwijst naar de ambitie om naar de lokale en sociale specificiteit van stedelijke plekken te kijken en om gevestigde discursieve kaders uit te dagen, door stem te geven aan meerdere actoren in het debat. Deze publicatie is te zien als een veldgids die ruimtelijke professionals, onderzoekers, studenten en gemeenschappen inspireert om kennis uit te wisselen, over onderzoek naar stedelijke plekken, en om verantwoorde benaderingen te ontdekken en te ontwikkelen voor de hedendaagse stedelijke uitdagingen. (shrink)

English- Vademecum: 77 Minor Terms for Writing Urban Places offers a set of concepts that stimulate new approaches in planning, architecture, urban design, policy and other practices of spatial development. These diverse concepts might reveal blind spots in urban discourse or bring insights from one discipline to another. The term ‘minor’ refers to the ambition to look at the local and social specificity of urban places, and to challenge established discursive frameworks by giving voice to multiple actors in the debate. (...) This publication hopes to be a fieldguide that inspires spatial professionals, researchers, students and communities to exchange knowledge, to engage with urban places and to discover and develop responsible approaches to current urban challenges. -/- Dutch – Vademecum: 77 Minor Terms for Writing Urban Places biedt een reeks concepten die nieuwe benaderingen in architectuur, stedenbouw en ruimtelijke ontwikkeling stimuleren. Deze uiteenlopende concepten kunnen blinde vlekken in het stedelijke discours onthullen of inzichten van de ene discipline naar de andere brengen. De term 'minor' verwijst naar de ambitie om naar de lokale en sociale specificiteit van stedelijke plekken te kijken en om gevestigde discursieve kaders uit te dagen, door stem te geven aan meerdere actoren in het debat. Deze publicatie is te zien als een veldgids die ruimtelijke professionals, onderzoekers, studenten en gemeenschappen inspireert om kennis uit te wisselen, over onderzoek naar stedelijke plekken, en om verantwoorde benaderingen te ontdekken en te ontwikkelen voor de hedendaagse stedelijke uitdagingen. -/- . (shrink)

The objective of this study is to present a new argument for understanding the philosophical roots of Abū al-Qāsim al-Junayd’s (d. 909/297) ambiguous definition of monotheism (tawḥīd). Al-Junayd defines tawḥīd in terms of separating the eternally existing (qadīm) from the temporally generated (muḥdath). This study argues that Plato’s distinction between “that which is and always is” and “that which comes to be and never is” in the Timaeus better clarifies neglected aspects of al-Junayds’s definition than the orthodox Neo-Platonic interpretation put (...) forward by Ali Hassen Abdel Kader. Given the lacuna of historically decisive textual evidence in support of either interpretation, this study will demonstrate how the Platonic distinction, which was widely circulating in the theological and philosophical circles of the ninth and early tenth century Baghdad, better furnishes a more coherent interpretation of al-Junayd’s positions. The first part of the study suggests that al-Junayd’s definition of tawḥīd could best be described as a creatively epistemic appropriation and development of the Platonic essentially metaphysical distinction. Through a careful examination of his theory of self-consciousness, the second part of the study explains how al-Junayd developed his epistemic definition of tawḥīd in response to the charges of pantheism addressed to Sufisms. This examination will further support my claim that a Platonic, rather than a Neo-Platonic, framework better explains the philosophical foundation of al-Junayd’s conception and definition of monotheism. I conclude by indicating how this study’s results contribute to the larger scholarship on philosophy and formation of early Sufism. (shrink)

Het zal geen van de aanwezigen verbazen dat we het volgende allemaal tegenkomen in empirisch onderzoek: verborgen aannames, ongegronde conclusies, vreemde analyse-eenheden, een ontbrekende uitsplitsing van gegevens, een ‘post hoc ergo propter hoc’-redenering (een simpele correlatie die leidt tot ongerechtvaardigde gevolgtrekkingen over oorzaak en gevolg), ontbrekende contextuele verklaringen, onjuiste en misleidende vergelijkingen, onthutsend onbetrouwbare steekproeven die leiden tot uiterst dubieuze extrapolaties, en hypotheses die voorspellen of proberen te achterhalen en bevestigen wat de gemiddelde persoon al weet. We beschikken natuurlijk over (...) een overvloed aan gegevens uit pedagogisch en onderwijskundig onderzoek en een haast onbegrensde hoeveelheid grafieken en tabellen met cijfers die pretenderen iets te meten. Deze gegevens komen echter maar al te vaak tot stand op basis van concepten van twijfelachtige waarde. Er ontbreekt vaak een ondersteunend theoretisch kader waarmee bevindingen kunnen worden geïnterpreteerd, verklaard of vertaald naar andere contexten, en waarmee bovendien de betekenis van de resultaten aan niet-specialisten kan worden duidelijk gemaakt. (shrink)

Fiillerin Allah’a isnadı (halku ef’âli ibâd/halku a’mâlu’l-ibâd) meselesi Kelâm literatürünün bir başlığı olarak birçok defa ele alınmıştır. Fakat bu çalışmaların hepsinde konu, Kelâm ekollerinin yaklaşımlarının değerlendirilmesi çerçevesini aşamamıştır. Konuyu itikâdî bir mesele veçhesiyle ele alan Kelâm ekollerinin zıddına bu çalışma, beşer fiillerinin Allah’a isnadını kendi doğal zemininde okuma amacını taşımaktadır. Makalede, meselenin Kur'ân dili ve bağlamı içindeki ilk anlamı tespit edilmeye çalışılmıştır. Çalışma, beşere ait bazı fiillerin Allah’a isnat edilmesinin Kur’ân dilinin kendine has üslûbu olduğu, fakat bu üslûbun çoğu zaman (...) göz ardı edildiği iddiasındadır. Çalışma boyunca bu üslûp ortaya konulmuş, konu, söz konusu üslûbun en bariz örneği olan Enfâl sûresi 17. Ayet çerçevesinde incelenmiştir. Ayetin nüzûl bağlamında Bedir savaşı yer almakta ve ayette Allah, Rasûlü’nün “atma”, ashabın ise “öldürme” fiillerini kendine izâfe etmektedir. “Öldürdüğünüzde siz öldürmediniz Allah öldürdü; attığın zaman da sen atmadın, Allah attı” meâlindeki söz konusu ayet, irade ve kader bağlamında referans olarak kullanılan ayetlerdendir. Bu çalışmada, ayetin kullanıldığı zemin ile nüzûl zemininin ne derece uyumlu olduğu ve ayet hakkında yapılan yorumlarda bağlama sadık kalınıp kalınmadığı irdelenmiştir. Bu irdeleme neticesinde Tefsir kaynaklarının pek çoğunun da mevcut Kelâmî tartışmalarda taraf olduğu, bu sebeple çoğu zaman Tefsir kaynaklarının da Tefsir ilminin parametrelerine aykırı yorumlarda bulunduğu tespit edilmiştir. Tefsir kavramının anlam alanı “ilk mananın tespiti”dir. Öyleyse te’vilden önce tefsir mutlaka ortaya konulmalıdır. Ayetin Kelâm ekollerinin elinde şekillenen manası te’vil olarak değerlendirilebilir, fakat bu mananın “tefsir” olduğu iddia edilmemelidir. Her dinî metnin, hatta her beşerî-edebî metnin olduğu gibi Kur'ân’ın da kendine has bir dili ve anlam örgüsü vardır. Doğru anlamın tespiti için tefsirin parametrelerinden biri olan metin dışı bağlama riâyete ilaveten Kur’ân’ın kendine has bu dili de dikkate alınmalıdır. Söz konusu bu dil bazen belağatla da izah edilebilen fakat çoğu zaman belağatın sınırlarını da aşan bir üslûba sahiptir. Kur'ân dilinin en temel vasfı Allah merkezli (teosentrik) bir anlatıma sahip olmasıdır. Bu üslûp, ayetleri salt lafızcı bir okumayla tefsir etmeyi engelleyen en büyük unsurdur. Kur’ân üslûbunda kurallar mütekellimin kudretindedir. Bundan dolayı kimi zaman ihbâr görünümlü bir yapı aslen inşânın, inşâ görünümlü bir yapı da ihbârın sınırlarına girebilmektedir. Makalede, söz konusu ayetteki ihbâr görünümünün aslen müminleri “itap” içerikli inşâî bir yapı olduğu iddia edilmiş yani “Öldürdüğünüzde siz öldürmediniz Allah öldürdü; attığın zaman da sen atmadın, Allah attı” cümlesinin bilinmeyen bir durumu haber vermediği söylenmiştir. Âyetin bağlamında Bedir zaferi sonrası sahabenin bazısının, insanın eylemleri üzerindeki Allah iradesi ve inâyetini göz ardı ettiği görülmektedir. Âyetteki bu üslûpla, bilinen, fakat gâlibiyet sevinciyle unutulan ya da ihmal edilen bir durum hatırlatılmış, ashap uyarılmıştır. Arap dilinde ikaz-uyarı cümleleri ise inşâ kategorisindedir. Çalışma, çoğunlukla kelâmî tartışmaların zemininde tefsir edilen âyet için Kur'ân üslûbunu merkeze alan alternatif bir okuma teklif etmektedir. (shrink)

Niettegenstaande de tendens van het failliet van het multiculturalisme is multiculturele dialoog niet weg te denken in een zich globaliserende wereld. Taylor, Gadamer, Honneth en Kymlicka hebben een bijdrage geleverd op het vlak van de erkenning van identiteit, respect en waardering van verschil. Wij voeren het argument aan dat bovenstaande auteurs niet ontsnappen aan het postmodernistisch dilemma van zelfautonomie en slachtofferschap. Dit komt doordat zij in hun rationale vertrekken van het afzonderlijke subject en deze situeren in een ruimte-tijd waarin de (...) tijd slechts een historische rol heeft en de ruimte geen actieve rol speelt. Tegenover deze uitvloeisels van het postmodern denken stellen wij het eco-communau-tarisme. Vanuit de vaststelling dat het individu denkt, spreek en handelt in de context van zijn taal en cultuur en dus vanuit zijn gemeenschap, situeren wij dit subject en de gemeenschap tevens in een particulier territorium of het ecotoop. Door middel van Hacking’s sociaal constructivisme, het Leibniziaanse meerwereldenbeeld en het biologische paradigma als nieuw denkkader, structureren wij de gemeenschap volgens een cyclisch en een lineair tijdverloop. Het cyclische waarborgt de traditie van een gemeenschap, het lineaire doet de gemeenschap evolueren naar een moreel betere toekomst en heeft een transcendent statuut. Het eco-communautarisme biedt het kader voor een kwalitatieve evolutie van individuen en gemeenschappen. Het normerend aspect hiervan is de pluriforme en multiculturele dialoog. (shrink)

Grenzen van dialoog -/- De universalismegedachte van de Verlichting heeft een -postmodernistische maatschappij van slachtoffers geschapen. Het geloofsverlies in de grote verhalen en de universalisering van het individu zorgen ervoor, dat zijn schreeuw naar verontwaardiging geen toehoorders meer vindt. Zijn roep in de woestijn gaat verloren in het chaotisch geschreeuw van de anderen. Tegenover dit koude, steriele postmodernisme stellen wij het eco-communautarisme. Vanuit de vaststelling dat het individu denkt, spreekt en handelt in de context van zijn taal en cultuur, dus (...) vanuit zijn gemeenschap, voegen wij aan Kants transcendentale ideeën 'Ik', 'Wereld' en 'God', een vierde idee toe: het 'Wij' of het principe van inclusiviteit. De Kantiaanse burgermoraal is Copernicaans geïnspireerd en steunt op de Newtoniaanse ruimte-tijdstructuur. Door middel van Hackings sociaal constructivisme, het Leibniziaanse meer-werelden-beeld en het biologische paradigma als nieuw denkkader, structureren wij de -gemeenschap volgens een cyclisch en een lineair tijdsverloop. Het cyclische waarborgt de traditie van een gemeenschap, het lineaire doet de gemeenschap evolueren naar een moreel betere toekomst. Het eco-communautarisme biedt het kader voor een kwalitatieve evolutie van individuen en gemeenschappen. Het normerend aspect hiervan is de pluriforme en multi-culturele dialoog. Een dialoog met grenzen. (shrink)

İbn Sînâ, Yeter Sebep İlkesi’ni (YSİ), yani her şeyin bir sebebi olduğu ve sebepsiz hiçbir varlığın var olamayacağı iddiasını savunan modern dönem öncesi filozoflarından biridir. YSİ’nin sonuçlarından biri de zorunlulukçuluktur (necessitarianism); yani gerçekte var olan her şeyin aynı zamanda zorunlu olarak var olduğu iddiasıdır. Bu fikre göre sebepler zincirinin her bir üyesi kendinden önceki sebepler tarafından belirlenir. Dolayısıyla YSİ, olayların başka türlü de olabileceğini telkin eden insan sezgisine karşı çıkmaktadır. Bu çalışmadaki amacım, İbn Sînâ sonrası yazarların insan iradesini dışlamak suretiyle (...) YSİ’nin zorunlulukçu sonuçlarını hafifletmeye çalışıp çalışmadıklarını araştırmaktır. Nasîrüddin Tûsî’nin (ö. 672/1274) Cebr ve Kader adlı Farsça risalesi ile Tecrîdü’l-i‘tikâd adlı kelâm kitabı arasında bir karşılaştırma yapmaya odaklanacağım. Bu konuyu seçmemin öncelikli sebebi, insanların eylemlerinin bağımsız fâilleri olduklarını sezgisel olarak bildiklerine dair Tûsî’nin iddialarıdır ki bu, YSİ‘nin evrensel uygulanabilirliği ile çelişiyor gibi görünmektedir. Tûsî’nin özgür irade konusunda, metinlerin karakterine ve yazıldıkları döneme bağlı olarak, bazen İbn Sînâ ile tutarlılık arzeden bazen de Mu‘tezile’ye angaje olan farklı görüşler benimsediğini savunacağım. Tûsî’nin, bazen nedensel olarak etkin olmamasına rağmen insan özgürlüğüne nasıl yer bıraktığını göstereceğim. O, insan özgürlüğünü, insanın karşı karşıya kaldığı fiziksel veya ilahî diğer belirlenim türlerinden bağımsız olarak hareket edebilen farklı bir belirlenim türü olarak anlar. Genel olarak bu mesele, Tûsî’nin İbn Sînâ felsefesine ya da Şiî kelâmına bağlılığını test etmekte ve hatta onu bazı eserlerinde İbn Sînâ’nın bilgi görüşüne karşı bir duruş sergilemeye zorlamaktadır. (shrink)

Zamana düşüş ve zamandan düşüş Emil Michel Cioran felsefesini anlamada iki temel kavramdır. Parçalı metinlerden ve aforizmalardan oluşan Cioran’ın bütün felsefesini, onun bu iki kavramı altında bir bütünlüğe kavuşturmak mümkündür. Bu iki kavram iki trajik durumun ifadesidir. Bu trajedi bilincin veya (bir şeyin) bilincine varmanın ürünüdür. Çünkü Cioran’a göre bir şeyin bilincine varmak insanı o şeyin dışına atarak trajik süreçlere mahkûm eder. Bu bağlamda zamana düşmek, Tanrı’yla veya varlığın bütünlüğü ile bütünleşik olduğumuz dinginlikten kopuşumuzu imler. Fakat insanın kendi bilincine vararak (...) düştüğü bu trajik kader, içine düştüğü zamanın bilincine varmakla daha trajik bir kadere evrilir. Cioran buna zamandan düşmek demektedir. Zamandan düşmek, tarihin veya zamanın kurgusunun bilincine varmaktır. Bunun sonucu, Tanrı öncesi hiçliği düşlemeye varan tehlikeli bir kayıtsızlıktır. Bu tehlike birey için ölümü, insan türü için ise yok oluşu arzulamaktır. Bu makalede Cioran düşüncesinde iki farklı varoluşsal trajediyi imleyen zamana düşmek ile zamandan düşmek kavramları irdelenerek filozofun düşünsel perspektifi açığa çıkartılmaya çalışılacaktır. (shrink)

Terrorisme valt buiten alle democratische kaders en daarom hebben democratische landen er geen adequate antwoorden op. Het enige antwoord op de krachten, die chaos en angst zaaien is een wereldwijde open samenleving, met politieke vrijheid en ruimte voor religies.

De kennis van de "werkelijkheid", die zich achter den dichten nevel van veelzinnige woorden verbergt, is op het gebied der massa-psychologie wel heel moeilijk toegankelijk. Dit blijkt duidelijk uit de heerschende theorieën, inzonderheid de pessimistische theorieën van de laatste halve eeuw, over den zoogenaamd noodlottigen invloed van het saamhoorigheidsgevoel op het oordeel van de, in zulk een gevoel vereenigde, menschen. De meeste der opvattingen, die thans over de mogelijkheden en de onontbeerlijkheid der politieke propaganda worden verkondigd, passen in hetzelfde (...) class='Hi'>kader van onklare, overdreven angstvoorstellingen betreffende de verstandelijke tekortkomingen van den mensch in de massa. Het nuchtere onderzoek, dat op de vaststelling van verifieerbare feiten is gericht, dient zich te hoeden voor de vele fouten, die vooral op het gebied der massa-psychologie plegen te worden gemaakt. Het dient zich voornamelijk bewust te zijn, dat het gevaar eener ongegronde veralgemeening hier bijzonder groot is. We zien "dè massa" niet, zelfs niet, wanneer we menschenmenigten vóór ons zien. We willen immers doordringen tot de onzichtbare gevoelens, waarvan we niet kunnen weten, in hoeverre en in welken graad ze zich van de menschen, die we zien, hebben meester gemaakt! Inderdaad zijn we dan ook niet in staat, de "massa" psychologisch te onderzoeken, maar wel afzonderlijke individuen, zij het dan ook vele individuen. Daarbij komt nog, dat de in dit verband voor de geestelijke processen gebezigde woorden zoo vaag onmogelijk zijn. We kennen bij voorbeeld zeer weinig nauwkeurige bijzonderheden, wanneer we de "meening" van een mensch "vaststellen". Want de "meening" is ook voor den enkelen mensch een min of meer vaag begrip. En voor de "openbare meening" geldt dit in het bijzonder. Voorzichtig te werk gaande, kunnen we evenwel voldoende en betrouwbare waarnemings-resultaten op dit terrein te bereiken, wanneer we door den woordnevel heendringen. Zulke resultaten worden bij voorbeeld verkregen door de waarneming van het gedrag van krantenlezers in verband met pogingen tot beïnvloeding der meening door censuur, door misleiding en andere "propaganda"-middelen. Het gedrag der krantenlezers schijnt ons veelal vol tegenstrijdigheid, maar geeft den deskundige toch een bruikbaar en scherp-omlijnd beeld van onbewuste neigingen en behoeften. Overschat wordt in den regel het aantal menschen, dat tot blinde daden van zoogenaamde massahartstocht wordt opgezweept. Het nuchtere onderzoek van de feiten toont aan, dat de meerderheid slechts de rol van radelooze en hulpelooze toeschouwster speelt, een toeschouwster, die in den grond der zaak vreedzaam en verdraagzaam is. Het gedrag der meerderheid wordt in zulke gevallen bepaald door dwang en intimidatie. De problemen der massa-psychologie, die nog niet zijn onderzocht, liggen dan ook hoofdzakelijk op dit gebied. Voornamelijk dient de werking van dwang en intimidatie -- de "moreele" en de gewelddadige intimidatie -- te worden onderzocht en haar invloed op de achteraf gevormde meening der meerderheden, die zich in radelooze gelatenheid in hun lot hebben geschikt. De door gewelddadige minderheden uitgeoefende dwang en intimidatie zijn altijd en overal de oorzaken van de ontstellende ontaardingsverschijnselen van het saamhoorigheidsgevoel, die op rekening van de "massa" worden gesteld. (shrink)

»Denn nur als Universalkategorie des gesamten gesellschaftlichen Seins ist die Ware in ihrer unverfälschten Wesensart begreifbar. Erst in diesem Zusammenhang gewinnt die durch das Warenverhältnis entstandene Verdinglichung eine entscheidende Bedeutung sowohl für die objektive Entwicklung der Gesellschaft wie für das Verhalten der Menschen zu ihr; für das Unterworfenwerden ihres Bewußtseins den Formen, in denen sich diese Verdinglichung ausdrückt; für die Versuche, diesen Prozeß zu begreifen oder sich gegen seine verheerenden Wirkungen aufzulehnen, sich von dieser Knechtschaft unter der so entstandenen ›zweiten (...) Natur‹ zu befreien.« Das einflußreichste Werk von Georg Lukács ist die Aufsatzsammlung Geschichte und Klassenbewußtsein, ein Grundlagentext des westlichen Marxismus und der kritischen Theorie. 1923 erschienen, sorgte sie sofort für hitzige Kontroversen und brachte Lukács viel Kritik ein: dem sozialistischen Lager war sie zu marxistisch, den Leninisten nicht linientreu genug. Schon früh distanzierte sich Lukács von diesen Schriften, sowohl unter dem Eindruck ihrer immanenten theoretischen Widersprüche, als auch durch seine eigene Entwicklung zum stalinistischen Kader. An ihrer Wirkung änderte dies allerdings nichts. Der Band enthält Lukács’ Aufsätze »Was ist orthodoxer Marxismus?« und »Die Verdinglichung und das Bewußtsein des Proletariats« aus Geschichte und Klassenbewußtsein. Darum kreisen die Diskussionsbeiträge. (shrink)