Çalışma, Muhammed b. Mustafa el-Alâî’ye (ö. 1234/1818) nispet edilen Şerḥ-i İrâde-i cüzʾiyye risâlesinin ona aidiyeti üzerine yoğunlaşacaktır. Muhammed b. Mustafa el-Alâî’nin kendisine ait olduğunu söylediği ve ona nispet edilen Şerḥ-i İrâde-i cüzʾiyye risâlesi aslında Dâvûd-i Karsî’nin (ö. 1169/1756) Risâle fi’l-iḫtiyârâti’l-cüzʾiyye ve’l-irâdâti’l-ḳalbiyye adlı risâlesinin kısmen değiştirilmiş bir versiyonudur. Alâî, Karsî’nin risâlesinden ihtiyaç duymadığı bazı bağlam ve konuları çıkararak ve gerekli gördüğü bazı başlıkları da Ebû Saîd el-Hâdimî’nin (ö. 1176/1762) el-Berîḳatu’l-maḥmûdiyye eserinden eklemeler yaparak oluşturduğu Şerḥ-i İrâde-i cüzʾiyye risâlesi, içerik açısından (...) dikkate alındığında intihalin en bariz görüldüğü bir eser niteliğindedir. Osmanlı ilim düşüncesi dikkate alındığında irade ve insan fiilleri konusunda büyük bir literatürün ortaya konulduğu ve bu metinlerin konu hakkında belli bir fikrin yerleşmesinde etkisi olduğu bilinmektedir. Belli bir dönemde telif edilen risâlelerin muhteva olarak sonraki risâle ve eserlerin muhtevasını etkilemiş olması ve bu nedenle kısmî tedâhüllerin olması sıkça karşılaşılan bir durumdur. Fakat başkasına ait bir telif üzerinde tikel bir değişiklik yaparak eseri kendisine nispet etmek ilmî olarak kabul edilemez bir durumdur. Araştırmanın konusu olan Alâî’nin risâlesi de ikinci türden bir risâle hüviyetindedir. Risâlenin tamamına yakın bir bölümü Karsî’nin konu hakkındaki risâlesi kısmen değiştirilerek oluşturulmuş ve Dâvûd-i Karsî’ye herhangi bir atıfta bulunulmamıştır. Bu çalışmada amaçlanan ise Alâî’nin kendisine nispet ettiği bu risâlenin aslında Karsî’ye ait olduğunu karşılaştırmalı tablolar üzerinden ortaya koymaktır. Bu bağlamda hem Karsî hem de Alâî’ye ait her iki metin tablolar üzerinden baştan sona kadar karşılaştırılmış; ortak ve farklı noktalar tespit edilerek gösterilmeye çalışılmıştır. Karşılaştırmalar neticesinde risâlenin Karsî’ye aidiyeti kesin şekilde tespit edildiğinden bahsi geçen intihal olgusunun bizzat Alâî tarafından mı, yoksa başka birisi tarafından mı yapıldığı sorusuna dikkat çekilmiştir. Ayrıca Alâî’nin Ebû Saîd el-Hâdimî’den kaynak göstermeden alıntı yaptığı yerler de tespit edilerek metin üzerinde farklı bir renkle gösterilmiştir. Son olarak bütünsel bir bakış imkânı sunması için Alâî’ye ait risâlenin tahkiki de yapılmıştır. Metnin tahkikinde Karsî’nin metninde mevcut olup Alâî’nin metninde olmayan ve anlamı tamamlayan kelimeler ile cümleler köşeli parantez içinde gösterilmiştir. Ayrıca Karsî’nin metninde metin-şerh ayrımı olduğundan Alâî’nin risâlesindeki bu ayrım da tespit edilmiş böylece metin bold ve parantez içinde gösterilirken şerh ise normal yazı stiliyle gösterilmiştir. Çünkü bu metin-şerh ayrımının gösterilmesi, metnin anlaşılması ve bütünlüğü açısından elzem bir durum arz etmektedir. (shrink)

How do the flexibilized scenes of cruel optimism crystallize and resonate with the situational displays of crises as a governmental oversight? Centering around this question, the paper aims to offer a critical fulcrum for problematic attachments toward future-mediated fantasies in the aftermath of the Kahramanmaras earthquakes. It starts with evaluating how the pastoral mode was applied as a cruel diagram of positivity by the Turkish government through the omnipresent prowess of the media, which presents an ‘ordinaryizing’ affect in regularizing the (...) fatalistic discourses and relief efforts. It then continues to analyze the retributive discourses by the politicians and officials that triggered the oscillatory porosity among varied (de)subjectivities, toggling between sovereign misrecognitions and exclusions, as well as spiritually vivifying the optimistic barriers of cruelty. Lastly, it discusses in what ways the hopeful projections reconciled with the preemption by the dominant scientific narratives paradoxically prolong the preexistence of uncertainty and trust. (shrink)

Every emerging technology has its pros and cons; health-conscious users pay more importance to healthy and environment-friendly technologies. Based on the UTAUT2 model, we proposed a comprehensive novel model to study the factors influencing consumers’ decision-making to adopt the technology. Compared to prior studies that focused on linear models to investigate consumers’ technology adoption intentions and use behavior. This study used a Structural Equation Modeling-fuzzy set qualitative comparative analysis approach to account for the complexity of customers’ decision-making processes in adopting (...) new technology. We collected valid responses from 830 consumers, analyzed them, and evaluated them using a deep learning SEM-fsQCA technique to capture symmetric and asymmetric relations between variables. We have extensively incorporated a health-consciousness attitude as a predictor and mediator to understand better the decision-making toward technology adoption, specifically 5G technology. All the factors tested in our model are statistically significant except the economic factors. Health-consciousness attitude and behavioral intention found significant predictors and valid mediators in the process of 5G technology adoption. FsQCA provided six configurations to achieve high 5G adoption. The findings have significant practical ramifications for telecom corporations, advertisers, government officials, and key policymakers. Additionally, the study added substantial theoretical literature to technology adoption, particularly the adoption of 5G technology. (shrink)

In an era when the public and shareholders increasingly demand greater accountability from institutions for racial injustice and slavery, scholarship on corporate reparations is more and more essential. This article argues that corporations have played a significant role in the cultural dehumanization of Blackness and therefore have a particular responsibility to make repair. Cultural dehumanization refers to embedding anti-Blackness into US culture in service of capitalist profit accumulation, which has resulted in status and material inequalities between Blacks and whites that (...) have persisted from slavery to the present. More specifically, the article argues corporations have a moral duty to offer reparations to Black Americans regardless of any redress offered by other perpetrators of anti-Blackness. It appeals to tort law in providing a moral justification for corporate reparations to Black Americans. (shrink)

yüzyılda teknolojinin, değişen doğa ve insan anlayışlarının, dönüşen tarihsel ve kültürel kodların etkisi altında aile, ebeveynlik ve çocuk kavramlarının yeniden düşünülüp sorgulanması ihtiyacı doğmuştur. Endüstriyel üretim ve tüketimin farklı boyutlarda nesnesi haline getirilen çocuğun kim ve ne olduğuna dair tartışmaların yanı sıra anne-baba olmanın kültürel, tarihsel, dini, fiziki, hukukî ve ekonomik boyutları ve sorumlulukları açısından yeni tartışmalar birbirini takip etmektedir. Farklı boyutlarıyla bütün bu tartışmalar özerklik-özgürlük, insanlık onuru ve kendilik bilinci açısından çocuk-ebeveyn ilişkisinin doğum öncesi-sonrası fiziksel süreçler, temel eğitim ve (...) aile, ebeveyn konumları açısından yeni bir çalışma yöntemiyle birlikte araştırmacıların gündemini şekillendirmektedir. Cinsiyet tartışmaları, iklim değişimleri, ekonomik-politik örgütlenme biçimleri, yeni nesil teknolojiler ve biyomedikal uygulamalar ile ölçeği gittikçe küçülen ve fakat problem boyutu derinleşen bir manzara biyoetiğin sınırlarında ele alındığında yeni tartışma zemininin açılabileceğini göstermektedir. Bu çalışmada ortaya çıkan ya da çıkması muhtemel olan problemler, deontolojik etik argümanlar ve yeni biyoetik tartışmalar bağlamında fenomenolojik bir yöntemle analiz edilmiştir. (shrink)

Some of the outstanding masters of Kurdish historical schools (Medresê) are usually and rightly seen as belonging to the Aristotelian tradition. In this introductory study I briefly present some manuscripts of Kurdish glosses on Aristotelian logical texts, and show that the Aristotelian logical tradition, as inherited from early Islamic philosophers, also formed an important strand in Kurdish schools. Kurdish students' peculiar approach to Aristotelian logic affected the way in which Categories, De Interpretatione and Isagoge were studied in Kurdish schools from (...) the fifteenth century onwards. (shrink)

The history of European western philosophy.

The issue of acting on weak hadiths has been a debated issue throughout history. Scholars have adopted different views on this issue. While there are scholars who argue that weak hadiths should not be acted upon at all, there are also scholars who argue that there is no harm in acting upon them under certain conditions. While scholars such as Müslim, Yahya b. Ma'in and Subhi Salih in the modern period adopt the view that weak hadiths should not be acted (...) upon, Imam Şafiî, Imam Ahmed and Ebu Davud prefer the view that if there is no sound hadith on a subject, weak hadiths should be acted upon. Apart from these two groups, there are also scholars, such as Ibn Hajar, who adopt the middle path and emphasize that weak hadiths should be acted upon under certain conditions.It is seen that the approaches expressing their opinions on the issue of acting on weak hadiths generally differ depending on whether the topics are provisions or virtues. While some scholars do not consider it permissible to act on weak hadiths, whether they are subject to provisions or not; It is seen that some of them are of the opinion that, under certain conditions, virtues and even provisions can be acted upon when necessary. Although the Scholars are generally of the opinion that one should not act on a weak hadith regarding the provisions, some of them stated that there is no harm in acting on it if it meets certain conditions regarding the provisions. Acting with weak hadiths regarding virtue has been a subject mentioned by many scholars. It has been seen that many hadith scholars, from the early periods, have adopted a positive attitude towards hadith narrations regarding virtue. This shows that the idea of acting with weak hadiths has existed since then.Ulama who follow the Hanafi sect generally made inferences based on weak hadiths. It is seen that Hanafi scholars, who attach importance to ray and qiyas, prefer weak hadiths to ray and qiyas in some cases. This situation is mostly the result of the necessity of extracting the provisions regarding ta'abbudi issues from the hadiths. It is also possible that they use weak hadiths in order to encourage people to do good and avoid bad situations regarding the virtue of deeds. In some cases, the use of hadiths that are in accordance with precautions is a common situation among Hanafi scholars. For this and similar reasons, it is possible to see the use of weak hadith among Hanafi scholars.It would not be right to limit the issue of weak hadith and deeds only to Hanafi ulema. The issue of acting with weak hadith has been discussed a lot in the sources on the Sunni hadith method. Hadith scholars have examined these hadiths under two main headings: provisions and virtues. They did not see any problems in the narration of weak hadiths, provided that they were not on matters related to belief and rules; It is possible to say that they acted more inclusively when they narrated hadiths on subjects such as maw'iza, virtue of deeds and stories, as well as issues related to tafsir and megazi. Weak hadith narration and acting on weak hadith, and some scholars preferring weak hadiths to qiyas, indicate that this is because it is attributed to the Prophet Muhammad.Commentators generally give a lot of space to weak hadiths, fabricated news andİsraelites in their tafsir books. In particular, it is seen that the commentators of narration use every material they find about the virtues of the suras, without evaluating their authenticity. It is seen that Muhaddith scholars frequently resort to weak hadiths as well as sound narrations, especially on subjects such as fedailu'l-quran, fedailu's-suver, fedailu'l-ayat.In this context, if the hadiths used by Nasafi regarding the virtues of the suras in his work called et-Teysîr fi't-tefsîr are examined, it will be seen that he gives a lot of place to weak hadiths. It is important that, in addition to the scholars who adopt the view that weak hadiths cannot be acted upon, there are also scholars such as Nasafi, who believe that there is no harm in acting on weak hadiths on some issues, especially regarding virtues. As a matter of fact, although the fact that Nasafi was a muhaddith as well as a commentator gave the impression that he would select and use the hadiths more meticulously, it has been observed that he did not behave differently from other commentators and used weak hadiths and fabricated news about the virtues of the suras. In this respect, it is seen that Nasefi reflects the general attitude of commentators in his work. It is possible to see that a scholar who is knowledgeable in many fields resorts to weak hadiths, especially regarding virtues, shows a moderate approach to the status of these hadiths, and accepts that weak hadiths are suitable for narration and can be acted upon. (shrink)

While interest in the impact of imprisonment on families has been increasing, there is still limited knowledge regarding the social, cultural, and relational aspects of the experiences of families of convicted individuals in the Turkish context. This study examines the experiences of families affected by imprisonment in Ankara. Focusing particularly on the effects of a parent’s incarceration on the family, the research employs a qualitative design, with in-depth semi-structured interviews conducted with 17 spouses of convicted individuals. The findings reveal that (...) families of convicted individuals face significant psychosocial and economic challenges, experience hardships throughout the incarceration process, and receive insufficient social support during this period. The study highlights that women, in particular, endure greater difficulties due to cultural pressures stemming from gender roles and social stigmatization. These challenges make it difficult for women to make sense of their experiences and to seek support. Additionally, the geographical location of prisons, often distant from city centers, coupled with stringent security measures, hinders families from maintaining communication and emotional bonds with their incarcerated relatives. This research fills a gap in the literature on the experiences of families of convicted individuals in Turkey, addressing their experiences from a human rights and social justice perspective. (shrink)

Mutlak ve mukayyet konusu fıkıh usûlünün lafız bahislerinde ele alınıp derinlemesine incelenen başlıklardan biridir. Konu her ne kadar fıkıh usûlü kitaplarında yeterince açıklanmış gözükse de her teorik meselede olduğu üzere farklı değerlendirmelere açık taraflar da ihtiva etmektedir. Bu iki lafız özellikle mutlakın mukayyede hamli etrafında ele alınmıştır. Usûlcülerin bu konuda verdiği örnekler ayrıca önemlidir. Bu örneklerin incelenmesi mutlak ve mukayyet lafızların daha iyi anlaşılmasına da katkı sağlayacaktır. Bu makalede öncelikle mutlak ve mukayyet lafızların tanımı, mahiyeti ve fıkıh usûlünün diğer konuları (...) ile münasebeti verildikten sonra mutlakın mukayyede hamli ele alınacak ve özellikle; “ıtlak ve takyidin sebebi bir olmakla beraber hükümleri farklı olursa mutlak mukayyede haml edilmez, mutlakla ıtlakı mukayyetle de takyidi üzere amel edilir”, kuralı için verilen örneklerin tatmin edici olmadığı tartışılacaktır. Günümüz fıkıh usûlü kitaplarında ele alınan bu konunun klasik eserlerde nasıl açıklandığı değerlendirilecek ve farklı örnekler teklif edilecektir. (shrink)

ZusammenfassungDer Beitrag ordnet die supplicationes von den Anfängen bis in die letzte Phase der späten Republik in die laufende Debatte um die inneraristokratische Konkurrenz der politischen Elite Roms ein. Im Vordergrund steht die Frage nach der Rolle und Funktion der supplicatio als Distinktionsmerkmal im Wettkampf um honos und honores. Die Genehmigung einer supplicatio sah für die erfolgreichen Feldherren eine besonders prominente Rolle innerhalb des Rituals vor und hob sie zugleich aus dem Kreis ihrer Konkurrenten hervor. Das hohe Interesse der Feldherren (...) an einer supplicatio wird bei der Untersuchung derjenigen Dankfeste deutlich, die vom Senat abgelehnt wurden: Schließlich stellte die supplicatio einen Zwischenschritt nach der Verleihung des imperator-Titels, aber vor der Genehmigung des Triumphs dar. (shrink)

The mole and Avogadro’s number are two important concepts of science that provide a link between the properties of individual atoms or molecules and the properties of bulk matter. It is clear that an early theorist of the idea of these two concepts was Avogadro. However, the research literature shows that there is a controversy about the subjects of when and by whom the mole concept was first introduced into science and when and by whom Avogadro’s number was first calculated. (...) Based on this point, the following five matters are taken into consideration in this paper. First, in order to base the subject matter on a strong ground, the historical development of understanding the particulate nature of matter is presented. Second, in 1811, Amedeo Avogadro built the theoretical foundations of the mole concept and the number 6.022 × 1023 mol−1. Third, in 1865, Johann Josef Loschmidt first estimated the number of molecules in a cubic centimetre of a gas under normal conditions as 1.83 × 1018. Fourth, in 1881, August Horstmann first introduced the concept of gram-molecular weight in the sense of today’s mole concept into chemistry and, in 1900, Wilhelm Ostwald first used the term mole instead of the term ‘gram-molecular weight’. Lastly, in 1889, Károly Than first determined the gram-molecular volume of gases under normal conditions as 22,330 cm3. Accordingly, the first value for Avogadro’s number in science history should be 4.09 × 1022 molecules/gram-molecular weight, which is calculated by multiplying Loschmidt’s 1.83 × 1018 molecules/cm3 by Than’s 22,330 cm3/gram-molecular weight. Hence, Avogadro is the originator of the ideas of the mole and the number 6.022 × 1023 mol−1, Horstmann first introduced the mole concept into science/chemistry, and Loschmidt and Than are the scientists who first calculated Avogadro’s number. However, in the science research literature, it is widely expressed that the mole concept was first introduced into chemistry by Ostwald in 1900 and that Avogadro’s number was first calculated by Jean Baptiste Perrin in 1908. As a result, in this study, it is particularly emphasised that Horstmann first introduced the mole concept into science/chemistry and the first value of Avogadro’s number in the history of science was 4.09 × 1022 molecules/gram-molecular weight and Loschmidt and Than together first calculated this number. (shrink)

Many philosophers have claimed that normative error theorists are committed to the claim ‘Error theory is true, but I have no reason to believe it’, which to some appears paradoxical. Case (2019) has claimed that the normative error theorist cannot avoid this paradox. In this paper, we argue that there is no paradox in the first place, that is once we clear up the ambiguity of the word ‘reason’, both on the error theorist’s side and those that claim that there (...) is a self-defeat problem. Upon clarification, we also raise scepticism to what exactly the nature of self-defeat is meant to be. (shrink)

Despite some promising steps in the right direction, organizational analysis has yet to exploit fully the theoretical and empirical possibilities inherent in the writings of Pierre Bourdieu. While certain concepts associated with his thought, such as field and capital, are already widely known in the organizational literature, the specific ways in which these terms are being used provide ample evidence that the full significance of his relational mode of thought has yet to be sufficiently apprehended. Moreover, the almost complete inattention (...) to habitus, the third of Bourdieu’s major concepts, without which the concepts of field and capital (at least as he deployed them) make no sense, further attests to the misappropriation of his ideas and to the lack of appreciation of their potential usefulness. It is our aim in this paper, by contrast, to set forth a more informed and comprehensive account of what a relational – and, in particular, a Bourdieu-inspired – agenda for organizational research might look like. Accordingly, we examine the implications of his theoretical framework for interorganizational relations, as well as for organizations themselves analyzed as fields. The primary advantage of such an approach, we argue, is the central place accorded therein to the social conditions under which inter- and intraorganizational power relations are produced, reproduced, and contested. (shrink)

Özet Dini bilginin temel kaynağı olan Kur’an ve Sünnet’in Peygamberimizden bize haber yoluyla intikal ettiği hususu izahtan vârestedir. Rasûlullâh demek, Allah’tan aldığı bilgiyi insanlara ileten elçi, haberci demektir. Bu nedenle Peygamberlerden bize ulaşan dini bilgiye de haber ya da haber-i resûl denilmiştir. Rasûlullâh’tan teşrî’ ile ilgili gelen her haber, duyanlar ve tevâtür yoluyla ulaşılanlar için bila şek vela ihtilâf, kesinkes doğru ve bağlayıcıdır. Ancak bazı haberlerin Rasûlullâh’a nisbeti kesin olmadığı için ya da nisbeti kesin olsa da delâleti kesin olmadığı için (...) o haberlerin ifade ettiği bilgi de kesin değil, zannîdir. Kimi güdümlü veya meselenin mâhiyetinden bihaber bazı kişilerin; dinde zanla amel edilmez gibi temelsiz iddialarını bir tarafa bırakacak olursak, zannî bilgi, kesin bilgi mucibince bağlayıcıdır. Zannî bilginin, birden çok ihtimal barındırıp ictihad alanı olması bu durumu değiştirmez. Nitekim furû-i fıkhın çoğu zannî bilgi ifade eden haber-i vâhid ve ictihada mebnidir. İctihad, İslam hukukunun çok geniş bir alanını kapsamaktadır. Âmil durumda olduğu kıyas başta olmak üzere mesâlih-i mürsele, istihsan, sedd-i zerayi, sahâbe kavlinin delil değeri, istıshab, istıslah ve örfü de göz önüne aldığımızda karşımıza devasa bir alan çıkmaktadır. Bu kadar büyük bir alanı kapsayan ve böylesine ehemmiyetli bir konunun her türlü ilgi, alaka ve araştırmayı hak ettiğini düşünüyoruz. Sınırlı naslarla, sınırsız ihtiyaç ve sorunlara çözüm bulabilmenin yegâne yolu ictihattır. Aynı zamanda ictihat, İslam’ın kıyamete kadar her çağda ve her toplumda yaşanabilmesinin de temelidir. Dolayısıyla Zannî bilgiyi ve ictihadı reddetmek, İslam hukukunu sosyal yaşamdan çekmek demektir. Bu çalışmada, zannî bilginin tanımına, kapsamına, delil değerine, ictihadın tanımına, zanniyâtlarda ictihad edebilmenin delillerine, ictihad edebilme ehliyetine, zannî bilginin ve ictihadın reddi durumunda ortaya çıkacak sonuçlara yer verilmiştir. (shrink)

Russell-Meinong tartışması, geçtiğimiz yüzyılın başlarında gerçekleşmiş, nesne sorununu konu eden bir tartışmadır. Tartışmanın odak noktaları; varlığın nasıl anlaşılması gerektiği, nelerin var olduğu, nesne olma koşulları ve bu bağlamda ontoloji-mantık ilişkisidir. Farklı ilkeler ve yöntemler benimseyen iki düşünür, bazı konularda uzlaşı içinde olmakla birlikte çeşitli konularda görüş ayrılıkları içindedir. Russell, temel olarak, varlık-dışı nesneleri içeren önermelerin çelişmezlik ve 3.halin olanaksızlığı ilkelerini çiğnediğini öne sürerek bu nesnelerin ontolojiden elenmesini savunmaktadır. Meinong’un nesne kuramı, özetle, varlık tarzlarını ayırmakta ve mantık ilkelerinin belirleyiciliğini sınırlandırmaktadır. Bu (...) düşüncelere cevap verme arayışı, Russell'ın betimlemeler kuramını ortaya koymasını sağlamıştır. Betimlemeler kuramının getirdiği çözümler ve kuramın yalınlığı, yıllar boyunca bu tartışmada haklı olanın Russell olduğunun düşünülmesine neden olmuştur. Ancak metafizik ve mantıktaki çeşitli gelişmeler ile tartışma yeniden ele alınmıştır. Bu yeniden ele alma sayesinde tartışmaya ilişkin yeni yorumların ileri sürülmesinin olanağı ortaya konmuştur. Buna bağlı olarak çeşitli çağdaş metafizik kuramların ortaya çıkması söz konusu olmuştur. Bu çalışmada öncelikle Russell’ın tartışmanın gerçekleştiği dönemdeki düşünceleri serimlenecek ve Meinong’a getirdiği eleştiriler ortaya konacaktır. Daha sonra Meinong’un nesneler kuramı kapsamlı şekilde sergilenecektir. Böylece, iki düşünürün düşünceleri karşılaştırılmaya tabi tutularak aralarındaki görüş benzerlikleri ve farklılıkları saptanacaktır. Bu çerçevede, tartışmaya ilişkin bir değerlendirme sunularak tartışmanın yeniden ele alınmasının nedenleri, tartışmaya dair öne sürülen çeşitli yorumlar ve tartışmanın güncel metafizikteki yansımaları açıklanacaktır. (shrink)

The current study investigated whether there are significant relationships between life satisfaction and meaning in life, hope and COVID-19 fear and the extent to which life satisfaction is predicted by these variables. The study group of this research consists of 1,186 adults with the mean age of 41.04. Study group participants are consists of different cities of different regions of Turkey. As the data collection tools, the life satisfaction scale, the meaning in life scale, the dispositional hope scale and the (...) COVID-19 fear scale were used. The results of the analyses have revealed that meaning in life, hope are significant predictors of life satisfaction as positively. Besides, it is seen COVID-19 fear, age, gender and the presence of people infected with COVID-19 around aren’t significant predictors of life satisfaction in adults. (shrink)

Aims The study aims to test the Turkish validity and reliability of the Rushton Moral Resilience Scale (RMRS) and examine the effect of moral resilience on moral distress. Background Moral distress is a phenomenon that negatively affects health workers, health institutions, and the person receiving care. In order to eliminate or minimize the negative effects of moral distress, it is necessary to increase the moral resilience of nurses. Moral resilience involves developing systems that support a culture of ethical practice in (...) healthcare and aim to increase an individual’s capacity to cope with moral challenges. Methods A methodological and descriptive-predictive study design was adopted. Sociodemographic Information Form, Measure of Moral Distress – Healthcare Professionals (MMD-HP), and Rushton Moral Resilience Scale were used to collect data from the nurses. A total of 255 clinical nurses were recruited. Ethical considerations Hacettepe University’s non-interventional ethics committee approved the study’s protocol and informed consent was obtained from the participants. Results The original four-factor structure of the scale was tested with confirmatory factor analysis, and the index values were evaluated and found at an acceptable level. The Cronbach Alpha coefficient of the scale was found to be 0.826. Moral resilience predicted moral distress total, intensity, and frequency levels. A moderate and weak relationship was found in the negative between all sub-dimensions of moral distress and moral resilience. Conclusions The Rushton Moral Resilience Scale Turkish version showed good psychometric properties. Moral resilience has a reducing effect on moral distress. Young nurses who have less experience are at risk because they have lower moral resilience levels, while nurses working in intensive care units are at risk because of their high moral distress levels. A healthy workplace can be created by developing specific approaches to improve moral resilience in reducing the impact of moral distress in the healthcare environment. (shrink)

The matter of the soul has been one of the most important and central matters in the history of Islamic science and thought. For the soul constitutes one of the two elements that make up the human being, and the issue of the human being has undoubtedly been one of the most prominent matters in Islamic civilization and has been a major preoccupation for Islamic intellectuals. In this context, the Islamic basin of knowledge and thought has constructed two main definitions (...) of the soul, one based on the Qur’anic teachings and the other inspired by Ancient Greek philosophy. Theologians conceived of the soul as a “subtle body”. Philosophers, on the other hand, conceived it as an “abstract substance”. This dispute between kalām and philosophy over the soul has not only been confined to the physical realm, but has also extended to the eschatological dimension, leading to a polemic that has lasted for centuries. As with many issues in post-classical Islamic thought, the influence of philosophy on this issue has been seen to be greater than that of other traditions. In fact, in the aforementioned period and later on, works on the soul from a theological perspective could not bypass the philosophical perspective. Within this framework, the theological perspective criticized the philosophers because they disagreed with it and especially because one end of the issue extended to the eschatological axis, and found it important to refute their conceptions in this regard. One of the most prominent figures of the aforementioned period, i.e., post-classical Islamic science and thought, was Abū Muhammad Rukn al-Dīn Ubaydallāh b. Muhammad b. ‘Abd al-‘Abd al-‘Aziz al-Samarqandī (d. 701/1301), a member of the Māturīdī and Hanafī sects. Samarqandī wrote many works and treatises on kalām, Qur’anic sciences, tafsīr, fiqh, hadīth, and mysticism. Among the author’s works/risālas/treaties that have reached the present day, there is a work titled “Risālat al-rūḥ” on the humanitarian-nātik (speaking) rational human soul (al-rūh al-nātiq al-insānī). Comprising an introduction and ten chapters, al-Samarqandī used a theological and mystical style, drawing on the teachings of the Qur’ān on the one hand, and partly on rational arguments on the other. The work includes the subject of the soul and the essence of the human being in this context, the definition and essence of the soul, the comparison between the views of the Ahl al-Sunnah and the philosophers in this regard, and the criticisms against the philosophers, the issue of ma‘ād (the end) in eschatology, the thoughts of the Sufis on the soul, the perception of Allah through the saying “Whoever knows himself, knows his Lord”, which the author considered as a hadith, and similar issues. As a mutakallim and following the line of Ahl al-Sunnah, the main problem of al-Samarqandī’s treatise revolves around what should be understood when it comes to “human being”, the nature of the soul, the manner in which ma‘ād will be realized, and his criticisms of philosophers over these issues. Based on our research and studies, it has been observed that the aforementioned treatise has not yet been analyzed and published. Furthermore, two manuscript copies of the treatise in question were found as a result of our investigations. This study covers the critical edition and review of al-Samarqandī’s Risālat al-rūḥ. (shrink)

Religion has significantly influenced societies throughout history and across the globe. Family firms—particularly those operating in strongly religious regions—are more likely to be subject to the influence of religion. However, little is known about the mechanisms by which religion affects business activities in family firms. We study how religion impacts business activities through a qualitative study of two Anatolian-based family firms in Turkey. We find that religion provides a dominant meaning system that plays a key role in constituting business activities (...) through three mechanisms: family imports religious practices as business practices; family adheres to religious values as a rationale for business actions; and family religious values define business taboos by avoiding the evil eye. These mechanisms highlight how religion becomes a source of well-understood business practices, how religion defines the nature of rationality that guides business activities, and how religious taboos can delimit the range of potential business activities, respectively. (shrink)

The principles underpinning Islam's ethical framework applied to routine clinical scenarios remain insufficiently understood by many clinicians, thereby unfortunately permitting the delivery of culturally insensitive healthcare. This paper summarises the foundations of the Islamic ethical theory, elucidating the principles and methodology employed by the Muslim jurist in deriving rulings in the field of medical ethics. The four-principles approach, as espoused by Beauchamp and Childress, is also interpreted through the prism of Islamic ethical theory. Each of the four principles is investigated (...) in turn, looking in particular at the extent to which each is rooted in the Islamic paradigm. This will provide an important insight into Islamic medical ethics, enabling the clinician to have a better informed discussion with the Muslim patient. It will also allow for a higher degree of concordance in consultations and consequently optimise culturally sensitive healthcare delivery. (shrink)

We aim to show how collective emotions can be incorporated into the study of episodes of political contention. In a critical vein, we systematically explore the weaknesses in extant models of collective action, showing what has been lost through a neglect or faulty conceptualization of collective emotional configurations. We structure this discussion in terms of a review of several “pernicious postulates” in the literature, assumptions that have been held, we argue, by classical social-movement theorists and by social-structural and cultural critics (...) alike. In a reconstructive vein, however, we also lay out the foundations of a more satisfactory theoretical framework. We take each succeeding critique of a pernicious postulate as the occasion for more positive theory-building. Drawing upon the work of the classical American pragmatists–especially Peirce, Dewey, and Mead–as well as aspects of Bourdieu's sociology, we construct, step by step, the foundations of a more adequate theorization of social movements and collective action. Accordingly, the negative and positive threads of our discussion are woven closely together: the dismantling of pernicious postulates and the development of a more useful analytical strategy. (shrink)

It can be said that Westerners have always seen Muslims and Islam as an obstacle to their own existence. They constantly see themselves as superior and try to belittle those who are not like them. The prejudice created by this point of view has prevented them from seeing Islamic civilization. Although many scientists and thinkers have tried to evaluate this accumulation by being influenced by Islamic thought, governments and people have always viewed the issue as such an opposition. This hatred (...) increased even more when Muslims began to conquer the countries of Western (Christian) societies through conquests. The aim of the "Orientalism Research Centers", which was established with the support of the Vienna Church Council, was to make this struggle more systematic by recognizing the Easterners/Muslims instead of understanding them in all their aspects and through the weak sides they could find. Thus, Westerners wanted to place in the Muslim mind The notion they were superior in every field, that Muslims had always been reactionary and that they had to be corrected. In the modern era, the idea that religion is contrary to science and progress and is the source of all conflicts has prevailed in the West. For this reason, it is aimed to create a human and society free from religion and religious.. In the modern era, a secular society experiment was made, people could not be happy. When it comes to the post-modern period, people, whose spiritual and belief aspects were neglected, showed a tendency to turn to religion again with the longing for this. Western governments, politicians and global capitals have resorted to all kinds of remedies to prevent this tendency towards Islam. The construction of Islamophobia has been a concrete proof of this pursuit. The fact that the perpetrators of the September 11 events in the USA and the terrorist attacks in many other western states which is following them, consist of Muslims, has been the pillar of the construction of “Islamophobia” in the West. Capital appetites of global capitals and ancient hostilities have opened the door to direct intervention in Muslim countries with “Islamophobia”. Thanks to Islamophobia, this intervention has been accepted as legitimate in both Western and many Eastern societies. In this study, it is focused on how the “Islamophobia” built into a pragmatic tool is transformed. It has been emphasized that Islamophobia is a legitimate basis for the West to control the energy and oil resources of the Middle East, which has whetted the appetite of the USA. At this point, it has been seen that the West and the USA have achieved their goals to a large extent. However, it was emphasized that in the intervened societies, problems such as poverty, terrorist incidents, ethnic and sectarian divisions, and the masses being forced to migrate could not be solved in the recent past. In this study, an analysis has been made by dealing with a qualitative method, why Westerners behave like this and what they aim with it. (shrink)

The purpose of this essay is to examine the relationship between belief in predestination and trust in God in terms of the disciplines of kalām and mysticism. Tawakkul is regarded in Islamic ethics as one of the positive characteristics of faith. Considering that humans cannot be all-powerful, they need to depend on and trusting another. As to religion, the being described is God. Notably, in Sūfism, tawakkul is a significant indicator of worshipping with reference to the human-God relationship. Moreover, the (...) content of the concept is closely associated with the tenet of predestination in kalām. There is a fine line between being responsible and fulfilling the tasks given and the belief in destiny. In the Sūfī understanding of tawakkul, relinquishing the will described as the final state of the worshipping and the state of submission to and trust in God, which is a positive attitude, when combined with the kalām belief that everything happens by a divine decree, can turn into a problematic phenomenon. The impact of the problem in question on the underdevelopment of the Islamic societies in the last two centuries. However, it should be kept in mind that a sound interpretation of the traditional perception of the belief in destiny in both Sūfism and Sunnī kalām literature may lead to a tawakkul understanding encouraging and strengthening the human and the society. In the present study, the concept of tawakkul has been discussed with regard to the doctrines of will, power (qudrah), preordination-destiny (qāzā-qadar) within kalām discipline, and the positive relation of tawakkul with the belief in destiny has been investigated. (shrink)

In the report the parity of true and knowledge on the basis of reconsideration of communication of true opinion and knowledge, and also interpretation of the term "opinion" in Plato’s gnosiology is considered. Described Set of cognitive procedures of the subject of the knowledge in it, necessary for reception of knowledge from true, is comparable to functions and results of influence of criterion of true in cognitive process. The importance of these efforts of the subjectguarantees Plato and Aristotle theory of (...) knowledge against suspicions of poststructuralists and postmodernists in «decentralization, « death of «subject».Thus the author finds out not only discrepancy, but also the certain continuity of gnosiological ideas of postmodernism with the standard concept of knowledge, which basis were put in pawn by Plato. In opinion of the author, such comparative analysis allows to reconsider settled representations on communication of categories «true» and «knowledge», and also to narrow an empirical field of «false knowledge» due to introduction of the term «imaginary knowledge». The parity of trueproved in given clause and knowledge to some extent reflects metamorphosises of true which in postmodernism are designated as «game of true». In the report statements from Plato's works «Menon», «Teatet», «Timaeus», «Pir», and also from Hegel, Heidegger's works, Deleuze, Badiue, Denete and other philosophers are used. (shrink)

Justice is an important concept in philosophy since ancient times and a key phenomenon in human life (in societies). First a judge at a court, two sides, their witnesses, Lawyer-A and Lawyer-B are considered in this quasi-essay inquiry. Then pointed out that, which lawyer better develops his/her arguments, his/her side will be advantageous. Reality conceals on the one side, truth (and rightness) stands on the other. However this will be risky in social life; it may be understood by an ordinary (...) man (or someone who doesn’t have a proper philosophical insight) as “who - obeying the rules- better diverts reality and shows that (s)he is right, his/her side wins.” Not only knowledge, but also philosophy itself loses prestige in such a tableau. Stemming from ‘Gettier-pictures,’ a “murderingevent” is presented thereafter. By help of pseudo-philosophers Prof. Truth, Prof. Reality and E.G. (“eyeglasser”) some perspectives related to “knowledge” and “knowing” are discussed while trying to analyze the mentioned event. At the end, (reflecting in the place of me) E.G. states some features (which are important for him) concerning knowledge. In this paper, ‘subject-dependency’ and internalizability (or better, interiorizability) of knowledge will be traced somehow; in addition to a search towards ‘relevant’, ‘valuable’, ‘illicit’, and ‘proper’ kinds. (shrink)