El viaje espiritual al «espacio verde» es un recorrido por el significado simbólico del color verde, el color litúrgico y espiritual del Islam, tomando como punto de partida la obra de dos artistas iraníes contemporáneos: Suhrâb Sepehrî y Shirin Neshat. Desde las antiguas religiones del Oriente Próximo hasta el Islam, el verde es el color del firmamento espiritual, el de los vergeles del Paraíso, la tierra del más allá. El jardín verdeante que alcanza el alma difunta (dên) en el mazdeísmo, (...) el verdor de la tierra de Xvarnah en el zoroastrismo, o el ascenso del alma (gryw) al Paraíso de Luz en el maniqueísmo, son ideas que retoman los grandes poetas persas (Nizâmî, Rûmî, Hâfiz) para hablar de la resurrección y de la entrada en el mundo del alma. En el sufismo la luz verde tipifica la cumbre del crecimiento espiritual, el jardín eterno (al-Kubrà, al-Simnânî); es el «Mar Verde» que constituye el indicio del resplandor de la vida eterna (Ibn al-‘Arabî); es el color de la perfección absoluta (‘Irâqî) y de la resurrección (al-Tirmidhî), el color del prado donde brota la Fuente de la Vida eterna (Suhrawardî, Ibn al-‘Arabî, Rûmî), etc. Es, en definitiva, lo que Nizâmî llama «el precioso jardín esmeralda», Rûmî el verdadero «vergel» y Hâfiz el «jardín de la visión». (shrink)

Name der Zeitschrift: Zeitschrift für kritische Sozialtheorie und Philosophie Jahrgang: 3 Heft: 2 Seiten: 379-417.

The hereafter, one of the main pillars of Islam, has been discussed by both theologians and Ṣūfīs from various angles and interpreted in many different ways. Although there is consensus on the main subjects, there are a lot of controversies in details. One of the Ṣūfīs who authored on diverse problems over the hereafter is ʿAlāʾ al-Dawla al-Simnānī (d. 736/1336). He was a Kubrawī shaykh during the Īlkhānid era. He inclined towards the Ṣūfī path after serving the Buddhist ruler Arghun (...) (r. 1284-1291) for ten years, thanks to a spiritual experience he had. He met with Nūr al-dīn ʿAbd al-Raḥmān al-Isfarāyīnī (d. 717/1317), a Kubrawī shaykh based in Baghdad, and became a disciple of him, granted ijāza (a certificate of authority) from him. Upon his shaykh’s order, he turned back to his hometown and spent his life until his death, in his Ṣūfī lodge raising disciples and writing works. He had contributed greatly both to his own order and to the literature of Ṣūfism with his disciples and written works. As regards to the hereafter, his opinions on the reality of this world and its position against the next, death, the doomsday and its kinds, the existence of the paradise and the hell today and their present location are remarkable. In this article, his views over those problems are discussed in the context of his understanding of mystical training.Summary: ʿAlāʾ al-Dawla al-Simnānī (d. 736/1336) lived between the second half of the seventh century (h.) and the first half of the eighth century, in today’s Iran, during reign of the Īlkhānid’s. Thanks to the connection of his family to the Īlkhānid court, his father and uncle’s administrative positions at the court and his will and efforts, he started to serve Arghun (r. 1284-1291) around the age of fifteen and gained his personal intimacy. After serving him for ten years, he experienced a spiritual transformation and inclined towards a mystical life. He left Arghun for his hometown Simnān, on the pretext of his disease that courtier doctors could not treated, but under the condition that he would turn back after he recovered from the disease. He got better just after a while but did not return. He arrived Simnān at the beginning of a holy month of Ramadan, took off his formal clothes and began to mystical training himself based on Abū Ṭālib al-Makkī’s Qūt al-qulūb. After a while, he met with one of the disciples of Nūr al-dīn ʿAbd al-Raḥmān al-Isfarāyīnī (d. 717/1317) and wondered about him. Then left Simnān for Baghdad with the intention of visiting him. However, Arghun was informed about this and prevented him from going to Baghdad, withholding him for some time. After a while, Simnānī escaped from Arghun and returned to Simnān and wrote a letter to al-Isfarāyīnī on this incident. In response, al-Isfarāyīnī said that he does not need to visit Baghdad, al-Isfarāyīnī would be with him spiritually and ordered him to start his training. Simnānī kept his connection alive with his shaykh during this period via letters and spiritual meetings but he could not meet with him face to face. Afterwards, he could meet him twice and granted ijāza from him.After that, upon his shaykh’s order, he turned back to Simnān and engaged with disciples’ mystical trainings and authoring books. He gained an eminent position in both his order and history of the Ṣūfism, upbringing too many disciples and writing around ninety works. His importance in the Kubraviyya rooted firstly in the fact that the extant sub-branches of the order have him in their silsila (spiritual genealogy). In this regard Simnānī is a key actor within his order. Besides, it is significant that he had great impact on the founders of two branches of the Kubraviyya, i.e. Sayyid ʿAlī Hamadānī (d. 786/1385) and Muhammad Nurbakhsh (d. 869/1464) that indicating his influence among the order itself. When examined from the angel of the history of the Ṣūfism, the most apparent and distinctive point regarding Simnānī is his criticism against Ibn ʿArabī (d. 637/1240) on the problem of being. Notwithstanding, his supreme contribution to the Ṣūfism is his doctrine of latāif, which particularly influenced Pārsā (d. 822/1240), a leading disciple of the founder of the Naqshbandiyya. Likewise his mystical experiences and thoughts on rijāl al-ghāib had also influenced subsequent Ṣūfīs. His thoughts on the problem of khawātir, which is crucial component of Kubravī path, and detailed information given in his books regarding the lights (anwār) and the truth of nūr as well as his explanations about the situations experienced during the manifestation of God can be listed among his contributions to the history of the Ṣūfism.Simnānī who wrote on various problems of Ṣūfism, dealt with the problem of the Hereafter in the context of his understanding of initiation. For the world cannot be disunited from the Hereafter, as his understanding of the Hereafter is examined, his view of the world is studied as well. With reference to the presupposition that there are three distinct dimensions of the world, Simnānī says that man’s relationship with the world should be differentiated according to following three aspects: the world’s being a plantation for the hereafter, the world’s being a place that should be abandoned and the world does not have a reality. According to him the hereafter is a continuous moment, whereas the worldly life is bound by the past and the future. Since the past and the future do not have a real being, hence the world as well does not have real being. Simnānī embraces the death and the Doomsday in an intertwined fashion in the context of his own understanding of mystical training. Approvingly the consensus of the Ṣūfis, he divides the death into two: necessary and voluntary. And he divides the Doomsday into three: big, middle and small. According to this, the wayfarer who has weakened his soul’s evil attributes via the voluntary death observes the situations of the small doomsday. Thereby the wayfarer who observed everything that is depicted in the Quran that will be experienced after the necessary death, gains time to take necessary precautions before the necessary death, which is irremediable. Another issue that Simnānī raises regarding the Doomsday is the sorts of the Doomsday. Based on the different names of the Doomsday, he says that there are different doomsdays each of which is related with one of the latāif situated among human faculties. Ultimately salvation from those doomsdays is possible with a different good deed. Another point that Simnānī comes up with is the problem of existence of the paradise and the hell today. He thinks that the paradise and the hell both exist today, with reference to his own kashf. He relates this narrating the verses and the traditions, which support his view. Besides, he accepts that there are two paradises and hells, one is inside the human nature and the other is out there. According to Simnānī, entering the outer paradise without observing one’s inner paradise is nonsense. This is possible only through a spiritual journey from one’s external being into his/her internal being. In the end, this can only be accomplished via the voluntary death. (shrink)

This paper discusses the integration of critical realist ontology, epistemology, and methodology into giftedness and gifted education research. Although there is no consensus about the complex nature of giftedness, a paradigmatic shift is underway, emphasizing the impact of contextual and social factors in shaping gifted performance. Despite this shift, the ontological, epistemological, and methodological stances are often overlooked, leading to an incomplete understanding of the complex interaction between individuals and their context and constraining the potential to offer realistic and functional (...) interventions for gifted education. Critical realism enables us to explore complex interactions, generate hypotheses, identify causal mechanisms, advance theoretical frameworks, and construct functional interventions for policy practices with its ontological, epistemological, and methodological arguments. This work contributes to the field by showcasing how critical realism's core concepts and tenets can be applied to various aspects of giftedness and gifted education and suggesting multiple avenues for further research. (shrink)

Meslekî yönelim, bireyin ilgi, yetenek, değer ve beklentilerine dayalı olarak kendisi için en uygun meslekleri belirleme sürecidir. Bu kavram, bireyin meslek seçimine giden yolda gösterdiği eğilim, karar verme süreci ve gelecekteki kariyer hedeflerini oluşturma çabalarını ifade etmektedir. Ortaöğretim dönemi, öğrencilerin meslek seçimlerinin belirginleşmeye başladığı bir kademe olması açısından önemlidir. Bu çalışmanın amacı İmam Hatip Lisesi öğrencilerinin meslekî yönelimlerine etki eden unsurları yönetici görüşlerine göre ortaya koymaktır. Kuruluş amacı din alanına eleman yetiştirmek olan İmam Hatip Liseleri zaman içinde farklı meslek alanlarına (...) da öğrenci yetiştiren fonksiyona kavuşmuştur. İmam Hatip Lisesi öğrencilerinin hangi mesleklere yöneldiği ve bu tercihlerine etki eden unsurların ne olduğu sorusu bu çalışmanın hareket noktasını oluşturmaktadır. Araştırma, nitel araştırma yöntemlerinden olgubilim desenine göre tasarlanmıştır. Araştırmada veri toplama aracı olarak görüşme tekniği kullanılmıştır. Çalışma grubunu Sakarya’daki maksimum çeşitlilik örnekleme tekniğiyle belirlenen İmam Hatip Liselerindeki yöneticiler ve bir rehber öğretmen oluşturmaktadır. Elde edilen veriler betimsel analiz tekniğiyle analiz edilmiş ve belirlenen temalar altına yerleştirilmiştir. Araştırmamız sonucunda literatürdeki bulgulara uygun olarak İmam Hatip Lisesi öğrencilerinin meslekî yönelimlerine etki eden unsurlar arasında aile ve çevrenin; eğitim ve rehberlik hizmetlerinin; kişisel özelliklerin; maddi gelir ve iş bulma imkanlarının; toplumsal ve kültürel faktörlerin olduğu tespit edilmiştir. (shrink)

Din kavramı insanlık tarihinde oldukça önemli bir yere sahiptir. İlk insan olan Hz. Adem’den bu yana toplumsal yaşamda insanların merkez aldıkları bir olgu olarak dikkat çekmektedir. Toplumsal yapıda meydana gelen bazı değişimlerle insan yaşamının merkezi olan din kavramının geleceği sorgulanmaya başlanmıştır. Modernite öncesi toplumlarda egemen olan din unsuru modernleşme aşamasına gelmiş toplumlarda dönüşüm sürecine girmiştir. Bunun ilk patlak verdiği nokta ise Fransız devriminin gerçekleştiği aydınlanma devri olarak bahsedilen dönemdir. Fransız devrimiyle birlikte aydınlanma çağına geçişte kilise temelinde gerçekleşen bir iktidar gerilemesi, (...) sekülerleşme kavramını ortaya çıkarmıştır. Kilise ve ruhban sınıfın toplum üzerindeki yönlendirici etkisinin azalması noktasında ortaya atılan “dinin gerilemesi” ve “dinin süreç içinde yok olacağı” iddiaları, sekülerleşme olgusunu var olan toplumsal yapıda oldukça tartışılır boyutlara ulaştırmıştır. Nitekim tarihsel süreçte ortaya atılan hemen hemen her görüşün karşıt bir savı da bulunduğu gibi sekülerleşme sürecinin ortaya attığı bu görüşlere karşı oluşan Yeni Paradigma ve Eklektik Paradigma savunucularının savları, din olgusu üzerinde öngörülen bu sürecin tanımlanmasında yol haritası çizmiştir. Çalışmada sekülerleşme teorileri temelinde dinin geleceği değerlendirilirken Richard Rorty ve Gianni Vattimo’nun dinin geleceği hakkında gerçekleştirdiği söylemler kapsamında değerlendirme gerçekleştirilmiştir. Bu çalışmada Sekülerleşme kavramı bağlamında dinin geleceği tartışılmıştır. Çalışmada din ve sekülerleşmenin kavramsal çerçevesi çizilmiş, sekülerleşme teorileri temelinde dinin geleceği hakkında Rorty ve Vattimo’nun ileri sürdüğü üç din söylemi üzerinden bir değerlendirme yapılmıştır. Elde edilen veriler ve Sekülerleşme teorileri kapsamında din olgusunun toplumsal yaşamdaki rolünün hala devam edip etmediği ve ediyorsa hangi formlarda işlerliğini sürdürdüğü belirlenmeye çalışılmıştır. Klasik sekülerleşme Teorisi’nin öngördüğü “dinsel gerileme” ve “dinsel yok oluş” ifadelerinden hareketle dinsel olanın geleceği, söylemler ve teoriler ışığında tespit edilmeye çalışılmıştır. (shrink)

Bu çalışmada modern bireyin kendini var etme çabası bağlamında çağ getirisi olarak karşılaştığı problemler, zorunluluklar ve değer yargıları ele alınmıştır. Türkiye özelinde bireyin kendisiyle çatışması, aidiyeti, yaşam biçimi, ahlâkî problemleri ve modern dönemde oluşan dikotomilerden olan kent-taşra ve gelenek-modernite ilişkisi incelenmiştir. Aşırı bireycilik, modernite ile birlikte geleneksel değerlerin önemsizleşmesi ve tüketim odaklı anlık yaşam tarzına geçilmesinin neticesinde oluşan ait olma hissinin kaybı, vicdan ve ahlâk kavramlarının bireylerdeki karşılığı ile birlikte işlenmiştir. Bu çerçevede ahlâk meselesi odak noktayı teşkil etmektedir. Modern iletişim (...) çağında sinema, yaşamın gerçeklerini yansıtma konusunda önemli bir araç haline gelmiştir. Film odaklı sosyal hayat incelemeleri bu doğrultuda önemlidir. Makalede Türkiye’de temelde yaşanan değişim ve dönüşümlerin bireydeki etkileri, modern çağda sosyal hayat, eğitim, din, meslek ve aile mevzuları, Ahlat Ağacı filmi üzerinden irdelenmiştir. Film senaryosu, senaristlerinden biri ve Nuri Bilge Ceylan’ın amcasının oğlu olan Akın Aksu’nun hikayesi üzerine yazılmıştır. Nuri Bilge Ceylan, filmlerinde insan doğasını ve toplumsal sorunları derinlemesine işlemektedir. Gerçekliği filmlerinde doğrudan, birçok yön ve detayıyla göstermeye çalışmaktadır. Ceylan’ın filmleri üst-kurguya sahip eleştirel filmlerdir. Ahlat Ağacı da tüketim toplumunu, kapitalist yaşam biçimini ve bireydeki yansımalarını ince bir alay ve ironi ile sergilediği uzun soluklu yapıtlarındandır. Film, Sinan’ın kendini arama serüveninde karşılaştığı karakterler ile kurduğu ilişkiler doğrultusunda analiz edilmiştir. Nuri Bilge Ceylan’ın filmde yalnızca modernitenin izlerine değil, post-modernitenin sorunlarına da cesurca değindiği ve eleştirilerini de diyaloglarla apaçık şekilde sunduğu görülmüştür. Yapıt, post-modern dönemde çekilmiş ve Türkiye’nin toplumsal sorunlarıyla birlikte çağa ait problemlere de değinmiştir. Bireylerin moderniteyle birlikte kendilik süreçlerinde bağsız, süreksiz ve parçalı yaşam biçimine sürüklenmesi kimlik bunalımlarına sebep olmuştur. Bu durum kişisel olmakla birlikte toplumsal hafızaya müdahaleyi de ifade etmektedir. Taşradan kente geçişte izleri zamanla bulanıklaşsa da gelenek ve modernite ikiliği göze çarpmaktadır. Çalışmada bu bireysel değişimle birlikte aile ve toplumda gerçekleşen değişiklikler de incelenmiştir. Modernite ile artan hızlı yaşam zorunluluğu ve güncelden geri kalmanın oluşturduğu bunalımlar ele alınmıştır. Bireyin davranışlarında kararsız, sıkışmış ve yalnız hissetmesi son yüzyılda belirginleşmiştir. Bu bağlamda Ahlat Ağacı’nda başkarakter Sinan’ın yalnızlığı, taşra ve kent, hayalleri ve hayat şartları arasında sıkışmışlığı da taşradan kaçmasıyla başlamış ve taşrada kendini bulmasıyla sonuçlanmıştır. Kendi gerçekliğinden kaçarak tekrar taşraya babasının kaldığı yere dönen Sinan karakterinde değişim içinde süreklilik perspektifi görülmektedir. (shrink)

Bu makale, Adudüddin Îcî’nin Kitābü’l-Mevāḳıf adlı eserinde Seyfeddin Âmidî’ye hatalı bir şekilde isnat ettiği, kadîm eserin muhtâr fâile dayanabileceği görüşünü ele almaktadır. Îcî, kelâmcılar ile Meşşâî filozoflar arasında, mūcib bi’z-zāt tanrı düşüncesinin zorunlu olarak âlemin kıdemini, fâil-i muhtâr tanrı düşüncesinin ise zorunlu olarak âlemin hudûsunu gerektirdiği konusunda fikir birliği olduğunu iddia eder. Ancak Îcî, Âmidî’nin bu konuda aykırı bir görüş savunduğunu ve kadîm âlemin muhtâr bir Tanrı’ya dayanabileceğini ileri sürdüğünü belirtir. Makale, Îcî’nin bu iddiasının yanlış olduğunu, Âmidî’nin böyle bir görüş (...) savunmadığını ve fakat bu hatalı isnadın sonraki şerhlerde aktarıldığını göstermektedir. Îcî, Âmidî’nin kasıtla yaratmada eserin müessiri öncelemesinin zamansal değil, îcâb yoluyla yaratmadaki gibi zâtî öncelik tarzında olabileceğini düşündüğünü iddia etmektedir. Yaratıcı ile eser arasında zâtî öncelik-sonralık ilişkisi ise, kadîm bir eserin kasıtla yaratan bir müessirin eseri olabileceğini vurgulamaktadır. Âmidî’nin böyle bir görüşü savunup savunmadığını tespit etmek amacıyla, onun kasıtla yaratma ile îcâb yoluyla yaratma arasındaki temel farklardan biri olan, kastın vuku bulması için maksûdun yokluğunun şart olduğu ilkesini sürdürüp sürdürmediği soruşturuldu. Nitekim, maksûdun yokluğunun kastın bir şartı olduğu ilkesine göre, kasıtla yaratan bir fâilin kastettiği eserin, sadece zâtî değil, zamansal olarak da öncelik-sonralık ilişkisi içinde bulunması gerekir. Ancak Adudüddin Îcî’ye göre, Âmidî tam da bunun aksini mümkün görmüştür. Makale, Âmidî’nin bu ilkeyi koruduğunun gösterilmesi halinde, böyle bir görüşle itham edilemeyeceğini savunur. Bununla birlikte, Îcî’nin isnadına dayanak olabilecek bir başka noktaya işaret edilmektedir. Âmidî, âlemin yaratılmadan önceki yokluğunun ezelî bir maksûd olup olmadığı sorusunu gündeme getirmektedir. Bu çalışma, bu meselenin gündeme getirildiği pasaja dair bir yorum sunarak, Îcî’nin hatalı bir isnatta bulunduğuna dair gerekçeler sunmaktadır. Ayrıca makale, bu hatalı isnadın müteahhir dönem kelâm-felsefe ilişkisi bağlamındaki serencamını takip etmektedir. Burada temsil gücü yüksek müteahhir dönem kelâm eserlerinden verilen örneklerde, Âmidî’ye isnadın temelde Îcî’nin Kitābü’l-Mevāḳıf adlı eserindeki ifadelerinin aktarılması ve yorumlanmasından ibaret olduğu görülebilir. Bu çalışmada, Cürcânî’nin, Âmidî’nin pseudo-görüşünü destekleyen kişilerin bulunduğuna işaret ederken, aslında ön plana çıkması gereken kişinin Âmidî değil, muhtâr ve mûcibi uzlaştıran Nasîrüddin Tûsî olması gerektiği iddia edilmektedir. Tûsî, İbn Sînâ’nın bazı ifadelerinden esinlenip mūcib bi’z-zāt kavramını genişleterek, Zorunlu Varlık’ın “dilemeseydi, yapmazdı” anlamında muhtâr olduğunu ama dilemediği bir durumun gerçekleşmediği için eserinin kadîm olduğunu savunmuştur. Bu uzlaştırıcı yaklaşıma, İbn Kemâlpaşa gibi düşünürler tarafından mûcib nazariyesine dinî meşruiyet kazandırmak suretiyle atıfta bulunulmuştur. Pseudo-Âmidî ve Tûsî’nin uzlaştırıcı müdahalelerinin bir izdüşümü de Molla Câmî’nin ed-Durretü’l-fâḫire’sinde nazarî tasavvufun yaratma teorisi olarak formüle edilmesidir. Molla Câmî, sûfîlerin Pseudo-Âmidî’ye dayanarak muhtâr olup da eseri kadîm olan bir yaratma nazariyesini benimsediklerini iddia eder. (shrink)

Kültür aktarımında en önemli araçlardan biri olan eğitim, toplumların kalkınmasında ve varlıklarını devam ettirebilmesinde de önemli fonksiyonlar icra etmektedir. Eğitim tarihi çalışmaları hem bugünün eğitim faaliyetlerinin hem de tarihteki eğitim meselelerinin anlamlandırılması noktasında çok önemli bir işlevi yerine getirmektedir. Bu nedenle tarihsel süreç içinde çeşitli dönemlerde eğitimde meydana gelen gelişmelerin tüm boyutlarıyla incelenmesi, eğitim tarihi literatürüne önemli bir katkı sağlayacaktır. Tanıtımı yapılan bu eser, I. Meşrutiyet’ten Cumhuriyet’in ilanına kadar olan süreçte eğitim alanındaki gelişmeleri konu edinmektedir. Bu dönem, düşünce ve eğitim (...) alanında pek çok gelişmenin yaşandığı dönem olmasının yanında Cumhuriyet Dönemi eğitiminin temellerini oluşturması açısından da oldukça önemlidir. Eserde, söz konusu dönemin eğitimiyle ilgili bazı yönlerin eksik bırakılmış olmasının, dönemin bütüncül bir perspektifle incelenmesinin önünde bir engel teşkil ettiği söylenebilir. Education, one of the most important tools in the transfer of culture, also performs important functions in the development of societies and their survival. Studies in the history of education, while shedding light on educational issues of the past, fulfill an essential function in making sense of today’s educational activities. The book reviewed here deals with the developments in education from the First Constitutional Era to the proclamation of the Republic. Such research is imperative for gaining a better picture of the period, which was crucial for laying the foundations of education in the Republican Period. For this reason, investigating the educational activities of the period with all its dimensions will contribute to the literature on the history of education. The present study overlooks certain aspects of education of the time, which can be an obstacle in analyzing it from a holistic perspective. (shrink)

The coronavirus disease 2019 pandemic and its effects on an individual’s life have altered the consumer behavior. In the context of purchase and consumption, a shift from conventional to green purchase has been noticed. Although the factors underlying this shift were relatively unexplored, the study aimed to identify the factors that influenced a significant role in the green purchases during the outbreak and the relationship of these factors with green purchase behavior. Subsequently, this study investigates and interprets the role of (...) fear of COVID-19, psychological distress, and mortality salience in predicting consumer’s GPB. This research adopted a quantitative methodology using data collected from 432 respondents in various cities across Pakistan. Smart-PLS 3 was used to evaluate the measurement model, structural model, and multi-group analysis. Despite having the negative psychological and physical impact of the pandemic, a significant proportion of customers have switched to healthier and sustainable products. This research revealed that the FCV, PD, and MS plays a substantial role in adopting GPB. All the direct relationships were positive and significant. In addition, MS and PD partially mediate the effect of FCV on GPB. Furthermore, the MGA revealed that the infected respondents were interested in purchasing green products than uninfected respondents due to their FCV; conversely, the PD and MS were higher in uninfected individuals than infected ones. However, there is a vast literature on GPB, but little has investigated the cumulative impact of FCV, PD, and MS on GPB. (shrink)

Otorite olarak bilinen bir kişinin verdiği emre karşılık olarak, bir davranışın yerine getirilmesine boyun eğicilik denir. Boyun eğicilik daha çok, bireyin değer yargılarını ve düşüncelerini otoritenin beklentisi doğrultusunda değiştirmesi olarak kullanılır. Fakat bu durum, kişinin bu davranışı benimsediğinin değil; yalnızca otoritenin beklentilerine uygun davrandığının bir göstergesidir. Bu çalışma ile günümüz şartlarına uygun bir boyun eğicilik ölçeği geliştirmek amaçlanmıştır. İlk uygulama sonrası açımlayıcı faktör analizi yapılarak (N1=368) alt ölçeklerin belirlenmesi yoluna gidilmiş ve dört boyutlu bir ölçek ortaya konulmuştur. Bu dört boyutlu (...) ölçeğin açıklayabildiği toplam varyans %52,82 olarak belirlenmiştir. Ardından ölçek doğrulayıcı faktör analizi için bir diğer örneklem (N2=457) üzerinde uygulanmıştır. değeri 266.49 (df= 98), oranı için 2.72 değeri bulunmuştur. Uyum indekslerine bakıldığında CFI=0.93; GFI=0.93; NFI=0.90; RMSEA=0.061’dir. Bu değerler göz önüne alınarak Çok Boyutlu Boyun Eğicilik Ölçeği’nin, boyun eğici tutumu ölçmede yeterli olduğu sonucuna ulaşılmıştır. (shrink)

: ‘Alā’ al-Dawla al-Simnānī (d. 736/1336) was a Kubrawī sheikh lived in Simnān one hundred years after Ibn al-Arabī (d. 638/1240). He authored around ninety works in Arabic and Persian on various fields within Sūfism, raised many disciples. His contribution to the sūfī tradition mainly come to forefront regarding problems like unity, latāif (subtle organs), rijāl al-ghaib (men of the unseen), wāqia (dream-like mystical experiences) and tajallī (manifestation). Simnānī’s understanding of the unity influenced subsequent sūfī’s and specifically Ahmad Sirhindī (d. (...) 1034/1624) and his sheikh Bāqībillah’s (d. 1012/1603) views of the unity overlap with Simnānī’s one. In Maktūbāt, Sirhindī who developed the idea of unity of the seen against the unity of the existence expresses that his understanding of being is the same with Simnānī’s one. Simnānī is also known as the first critic of Ibn al-Arabī’s conception of the unity among sūfī’s. Such that, whenever his name is mentioned the first thing comes to one’s mind has been his criticism against Ibn al-Arabī. However, his criticism against Ibn al-Arabī was not studied as a whole looking at his ouvre. Studying Simnānī’s works, it is seen that his criticism is concentrated on two main problems. First is Ibn al-Arabī’s employing the concept wujūd al-mutlaq (absolute being) for God. He maintains that it is not convenient to use this concept for al-Haq. His second criticism is against a sentence mentioned in al-Futūhāt: “سبحان من أظهر الأشياء وهو عينها”. In this article, causes for Simnānī’s critiques will be discussed and both sūfī’s conceptions of wujūd al-mutlaq and ‘ayn (quintessence) will be studied.Summary: One of the famous names in the Kubrawī tradition, ‘Alā’ al-Dawla al-Simnānī is a sheikh who lived in the city of Simnān in the contemporary Iran between 659-736/1261-1336. In his youth, he served in the service of Arghūn Khan (r. 1284-1291) in the Īlkhānid Palace; and later, after a spiritual experience, he left the palace and turned to a Ṣūfī life. For a certain period, he continued worshipping and riyādhat (spiritual fight against the evil commanding self) on his own, and looked for a guide convenient to his character. Eventually, he became the disciple of the Kubrawī sheikh in Baghdad, Nūr al-Dīn ʿAbd al-Raḥmān Isfarāyīnī (d. 717/1317), and obtained ijāzah (permission) for irshād (guidance). After that, with the instruction of his sheikh, he went back to Simnān; and spent rest of his life with guiding his disciples and writing scholarly works. He authored around ninety works in Arabic and Persian on various fields within Sūfism. His contribution to the sūfī tradition mainly comes to forefront regarding problems like unity, latāif, rijāl al-ghaib, wāqia and tajallī; and influenced subsequent sūfī’s. Simnani’s influences can best be seen on the founder of the Mujaddidiyya branch of Naqshbandiyya, Ahmad Sirhindī (d. 1034/1624), and Sirhindī’s sheikh Bāqībillah (d. 1012/1603). In a letter Bāqībillah wrote to Sirhindī, he mentions certain differences between Simnānī’s understanding of unity and unity of the existence by stating that Simnānī’s path is not that of unity of the existence, and that his shuhūd (seen) is the most perfect shuhūd. Also in the Maktūbāt, Sirhindī expresses that his understanding of being is the same with that of Simnānī’s. Simnānī is also known as the first critic of Ibn al-Arabī’s conception of being and unity among sūfī’s. It would not be incorrect to say that he is more famous for this critique so much so that whenever his name is mentioned the first thing comes to one’s mind has been his criticism against Ibn al-Arabī. The main reason for this is that a letter Simnānī wrote to one of the followers of Ibn al-Arabī, ʿAbd al-Razzāq al-Kāshānī (d. 736/1335) in which Simnānī criticizes Ibn al-Arabī’s conception of unity, was included in the famous work of Abd al-Raḥmān Jāmī (d. 898/1492), Nafakhāt al-uns. This letter’s presence in the Nafakhāt played a vital role in its publicity. For this reason, it can be said that Nafakhāt made Simnānī famous. Yet, it should also be said that the fame stemming from Nafakhāt is incomplete and it is just about one aspect of Simnānī, a scholar who authored dozens of books on the Sūfism. Moreover, it is not correct to defend that Simnānī’s statements in that letter reflects a full picture of his opinion about Ibn al-Arabī. Hence, to have a better understanding of his criticism and thoughts about Ibn al-Arabī, one should explore other works of Simnānī as well. Studying Simnānī’s works, it is seen that his criticism is concentrated on two main problems. First is Ibn al-Arabī’s employing the concept wujūd al-mutlaq for God. His second criticism is against a sentence mentioned in al-Futūhāt: “سبحان من أظهر الأشياء وهو عينها”. To understand the first criticism, one needs to know the meaning both sūfī’s attribute to the concept of wujūd al-mutlaq; and for the second the meaning they attribute to the concept of ‘ayn. First, it should be known that Ibn al-Arabī did not think of being as a form category the members of which are beings. To the contrary, he uses wujūd exclusively for the Eternal, and refrains from using the concept of wujūd for the creation; and calls them mawjūd. In other words, Ibn al-Arabī differentiates between being and existence; and limits the concept of being only for the al-Haqq. Ibn al-Arabī states this view repeatedly in statements such as “al-Haqq (the Truth) is being; things, however, are attributes of being.” What Ibn al-Arabī means by wujūd al-mutlaq is al-Haqq who is wajib al-wujūd (the Necessary Being) and free from all restrictions. Thus, in a certain sense wujūd al-mutlaq means wajib al-wujūd. By writing that “Wujūd al-Haqq is the essence of wajib al-wujūd who is qualified with the perfect attributes of eternity and infinity. Absolute Being is the actions emanating from these attributes. Wujūd al-Muqayyad (the Limited Being) is the outcome that comes into existence as a result of these actions”, Simnānī explicitly states that for him Absolute Being is the actions of al-Haqq. What one can understand from the statements of both sūfī’s is that while by wujūd al-mutlaq Ibn al-Arabī refers to wajib al-wujūd (i.e. the essence of al-Haqq), for the same term Simnānī refers to actions of al-Haqq. Since in criticizing Ibn al-Arabī, Simnānī takes into account his own definition of the term Wujūd al-Mutlaq as the actions of al-Haqq, his criticisms are not valid. In fact, both exonerate al-Haqq from all the conditions. However, while Ibn al-Arabī chooses to verbalize the existence of God with the concept of “Absolute Being”, Simnānī only approves to express the existence of God with the concepts of wājib al-wujūd and al-Wujūd al-Haqq and differing from Ibn al-Arabī attributes the meaning of the actions of God to the concept of Absolute Being.Simnānī’s second critique against Ibn al-Arabī is related to this sentence: “سبحان من أظهر الأشياء وهو عينها”. An annotation that is written by Simnānī on a page which is out of his gloss on al-Futūhāt is highly harsh reads as follows: “O, followers of the most deviant leader! If you hear that one says that your sheikh is identical with his beard, put the claim that he is identical with his rejectomenta aside, should you accept this and tolerate him?” It is understood from these sentences that Simnānī considers the concept “al-ayn” as the essence of that thing. Though, the word “al-ayn” is one of the most multi-meaning word in the Arabic language and in Ibn al-Arabī’s works it is used with various meanings such as eye, the quintessence, spring, water source, tangible being of a thing, the essence of a thing and so on. The usage as “the essence of a thing” is very much common in Ibn al-Arabī’s works. It is interesting that while this word has so many meanings, Simnānī takes one meaning as base and blaspheme against Ibn al-Arabī. It is obvious that the main cause for Simnānī’s critique against Ibn al-Arabī in both problems is his attribution to the concepts different meanings than Ibn al-Arabī and then judging him in the context of his attributes. (shrink)

The concept of “Time” seems to play out differently at various phases of our lives: In our teens and twenties, we experience the luxury of youth; we may feel invincible or even indomitable. Generally, we feel our whole lives are ahead of us, and we “take” time to enjoy, explore and experience our world. Concurrently, our physiology also goes through the phases of childhood, adolescence, puberty and into adulthood, or the “reproductive years”; and ultimately (for women) through menopause and “ageing”, (...) or, the “non- reproductive years”. In this paper I will submit, on what I believe, is the obligation of the health care community to disseminate information early to their patients. This might ensure that the choices that people make in specific phases of their lives are educated and informed choices. Early education would be invaluable if backed up by the benefit of research that already exists, some of it presented in this paper. If this research was to be made available, say, on a patient’s first visit to a gynaecologist, (presumably in their late teens, early twenties), to start the education process, I believe many patients could benefit from it. (shrink)

By examining evidence from India, where quotas for women in local government were introduced in 1993, this article argues that institutional reform can disturb hegemonic discourses sufficiently to open a window of opportunity where deliberative democratic norms take root and where, in addition to the politics of recognition, the politics of redistribution also operates.

Most prior research on figurative language has looked at the cognitive aspects of metaphoricity. The present research attempts at going beyond metaphor's cognitive impact and aims to view the social and discoursal aspects of metaphorical constructions in relation to people's identities and social realities. This article reports an analysis and discussion of figurative language used by Pakistani women while talking about their literacies and selfhood. The article makes two claims about figurative language: first, metaphorical constructions are cultural and therefore rooted (...) in social practices and discourses; second, figurative expressions are common to everyday talk, constrain and enable thinking processes and construct social reality. Methodologically too, the article offers an interesting departure from the traditional studies of metaphor as the data cited are `incidental' and natural, rather than elicited or experimental; the researcher `s aim was not to study figurative language but it turned out to be ubiquitous in women's everyday talk. Hence, the present data strengthen Tannen's and Carter's work that creativity and figurative language are not exclusive to literary discourse but are part of everyday discourses. (shrink)

Providing ethically competent care requires nurses to reflect not only on nursing ethics, but also on their own ethical traditions. New challenges for nurse educators over the last decade have been the increasing globalization of the nursing workforce and the internationalization of nursing education. In New Zealand, there has been a large increase in numbers of Chinese students, both international and immigrant, already acculturated with ethical and cultural values derived from Chinese Confucian moral traditions. Recently, several incidents involving Chinese nursing (...) students in morally conflicting situations have led to one nursing faculty reflecting upon how moral philosophy is taught to non-European students and the support given to Chinese students in integrating the taught curriculum into real-life clinical practice settings. This article uses a case study involving a Chinese student to reflect on the challenges for both faculty members and students when encountering situations that present ethical dilemmas. (shrink)

Ethics & International Affairs, Volume 24, Issue 4, Page 435-437, Winter 2010.

We sharpen Hájek’s Completeness Theorem for theories extending predicate product logic, \documentclass[12pt]{minimal} \usepackage{amsmath} \usepackage{wasysym} \usepackage{amsfonts} \usepackage{amssymb} \usepackage{amsbsy} \usepackage{mathrsfs} \usepackage{upgreek} \setlength{\oddsidemargin}{-69pt} \begin{document}$${\Pi\forall}$$\end{document}. By relating provability in this system to embedding properties of ordered abelian groups we construct a universal BL-chain L in the sense that a sentence is provable from \documentclass[12pt]{minimal} \usepackage{amsmath} \usepackage{wasysym} \usepackage{amsfonts} \usepackage{amssymb} \usepackage{amsbsy} \usepackage{mathrsfs} \usepackage{upgreek} \setlength{\oddsidemargin}{-69pt} \begin{document}$${\Pi\forall}$$\end{document} if and only if it is an L-tautology. As well we characterize the class of lexicographic sums that have this universality property.

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)

The relationship between reason and revelation has been on the agenda of Islamic scholars for a long time and it has been discussed as an essential argument with regard to developing the source of religious epistemology. The Salafist approach represents the most traditionalist fundamental religious idea of Islam, they subordinate the reason to the revelation and hence they consider the revelation and religious narrations as a pure and the only source. Ibn ʿAqīl was a member of the Salafi/Hanbali scholars and (...) he had some counter-view/discourses against intellectual tradition that he belonged to. He attached great importance to reason and this is the most notable discourse in his doctrine. Also, this is an indication of his traditionalist approach and meanwhile, he tends towards rationalism. The main argument of Ibn ʿAqīl regarding the relationship between reason and revelation is the compatibility of reason and revelation. Reason confirms revelation and revelation agrees with reason. So, there is no contradiction or conflict between reason and revelation. Thusly, a correct understanding of revelation is only possible by using the mind/by putting the mind into action correctly. (shrink)

The provisions of United Nations’ Convention on the Elimination of All Forms of Discrimination against Women (CEDAW) provisions and the CEDAW Committee’s recommendations expand on the theoretical and practical ways in which countries can combat gender-based discrimination. In Pakistan, the digitisation of women and feminist collectives and their experience of violent misogyny on the internet accentuates the weakness of the country’s internet security mechanisms. This study utilises the human rights framework of CEDAW to assess the performance of Pakistan’s internet security (...) mechanisms, and highlights the state’s obligations towards women’s digital safety. Informed by the CEDAW’s provisions and the Committee’s contributions, this paper provides recommendations to combat gender-based violence and improve Pakistan’s internet security mechanisms. (shrink)

The article deals with the main ideas of the political philosophy of Abu Abdallah Ibn al-Azraq al-Garnati (1427-1491), a well-known Muslim statesman, supreme judge of Granada, lawyer, diplomat, supporter of Arab Muslim peripatetism, a student of the outstanding thinker of the Muslim Middle Ages Ibn Khaldun (1332-1406). In the history of the political philosophy of the Muslim East, a number of major transformations in the development of the Arab Caliphate from the Medina state of the prophet to the Sultanate in (...) the Abbasid period should be noted, which were reflected in the development of the theory of the Arab-Muslim state (caliphate). The main problem of the theory of the caliphate was connected with the question of the relationship between power and authority in the context of the moral foundations of the state. The creative heritage of Ibn al-Azraq is mainly known for his work in the genre of adab ("mirrors of princes") “Miracles on the way, or the Nature of dominion”. The treatise became a classic of the political philosophy of the Muslim Middle Ages, in which, under the influence of Aristotelian ideas, a special place was given to the moral foundations of power and the state, that is, ethics was considered as a political science. In the form of instructive parables, the rulers and heirs to the throne were explained the basics of state administration as part of their studies and education. His doctrine of the virtues can be viewed as ethical rationalism with a belief in the moral perfection of people in power and subjects of the state. Since morals are largely acquired and a person can control them, the task of purifying his own morals and curing them is entrusted to him. In addition, accordingly, it is possible and necessary to cultivate virtues in rulers, since the well-being of the state and the ummah depends on their morals. The moral foundations of power determine the strength of political authority. (shrink)

Dual-task paradigms encompass a broad range of approaches to measure cognitive load in instructional settings. As a common characteristic, an additional task is implemented alongside a learning task to capture the individual’s unengaged cognitive capacities during the learning process. Measures to determine these capacities are, for instance, reaction times and interval errors on the additional task, while the performance on the learning task is to be maintained. Opposite to retrospectively applied subjective ratings, the continuous assessment within a dual-task paradigm allows (...) to simultaneously monitor changes in the performance related to previously defined tasks. Following the Cognitive Load Theory, these changes in performance correspond to cognitive changes related to the establishment of permanently existing knowledge structures. Yet the current state of research indicates a clear lack of standardization of dual-task paradigms over study settings and task procedures. Typically, dual-task designs are adapted uniquely for each study, albeit with some similarities across different settings and task procedures. These similarities range from the type of modality to the frequency used for the additional task. This results in a lack of validity and comparability between studies due to arbitrarily chosen patterns of frequency without a sound scientific base, potentially confounding variables, or undecided adaptation potentials for future studies. In this paper, the lack of validity and comparability between dual-task settings will be presented, the current taxonomies compared and the future steps for a better standardization and implementation discussed. (shrink)

Apart from the stylistic and cognitive studies which have already been done separately on Miller’sThe Crucible, this paper provides a new insight into the play and its system of characterization by integrating these approaches. To this end, the paper draws on Jonathan Culpeper’s cognitive stylistic theory of top-down and bottom-up processes in literary text comprehension and characterization. Based on this holistic framework, the paper takes advantage of such stylistic tools as speech acts, the Cooperative Principle and politeness theory to examine (...) features of the language used by the characters Proctor and Danforth. In this regard, the article assimilates those linguistic elements with the embedded schemata within the play. Consequently, the study reveals that Proctor’s complex characterization does not coincide with the readers’ schema and thus they form their impression of his character based on piecemeal integration. On the other hand, Danforth’s character reinforces the readers’ schema about a representative of the church discourse and thus they comprehend his character on the basis of confirmatory categorization. The paper concludes that while Proctor and Danforth have a passive existence in the text or in people’s minds, it is only in the interaction between their language and the readers’ minds that they come into existence. (shrink)

To establish the scientific-theoretical and philosophical- methodological foundations for the transition from classical set theory (Cantor set) to fuzzy set theory, the mathematical and ontological structures of the Cantor set are presented in a localized manner. This approach aligns with the research direction, incorporating philosophical reflections on the fundamental concepts of this theory, such as infinity, continuum, and the empty set. Particular emphasis is placed on infinity and infinite sets (countable and continuum), which are crucial to the development of set (...) theory as a scientific field and have been subjects of inquiry in both scientific and philosophical cognitive processes from ancient times to the present. In addition, a relatively concise explanation of the mathematical and ontological structures of both classical set theory and fuzzy set theory is provided. Through certain epistemological and cognitive approaches, the article identifies the scientific-theoretical and philosophical-methodological bases for the emergence of fuzzy set theory, framed within the context of the scientific-philosophical reflections on classical set theory and its core concepts. (shrink)

Experiential evidence shows that pain is associated with common meanings. These include a meaning of threat or danger, which is experienced as immediately distressing or unpleasant; cognitive meanings, which are focused on the long-term consequences of having chronic pain; and existential meanings such as hopelessness, which are more about the person with chronic pain than the pain itself. This interdisciplinary book - the second in the three-volume Meanings of Pain series edited by Dr Simon van Rysewyk - aims to better (...) understand pain by describing experiences of pain and the meanings these experiences hold for the people living through them. The lived experiences of pain described here involve various types of chronic pain, including spinal pain, labour pain, rheumatic pain, diabetic peripheral neuropathic pain, fibromyalgia, complex regional pain syndrome, endometriosis-associated pain, and cancer-related pain. Two chapters provide narrative descriptions of pain, recounted and interpreted by people with pain. Language is important to understanding the meaning of pain since it is the primary tool human beings use to manipulate meaning. As discussed in the book, linguistic meaning may hold clues to understanding some pain-related experiences, including the stigmatisation of people with pain, the dynamics of patient-clinician communication, and other issues, such as relationships between pain, public policy and the law, and attempts to develop a taxonomy of pain that is meaningful for patients. Clinical implications are described in each chapter. This book is intended for people with pain, their family members or caregivers, clinicians, researchers, advocates, and policy makers. (shrink)

Nazariyat, Journal for the History of Islamic Philosophy and Sciences, issued twice a year in English and Turkish (Nazariyat İslam Felsefe ve Bilim Tarihi Araştırmaları Dergisi), is a refereed international journal. It publishes original studies, critical editions of classical texts and book reviews on Islamic philosophy, kalām, theoretical aspects of Sufism and the history of sciences. The goal of Nazariyat is to contribute to the discovery, examination and reinterpretation of the theoretical traditions in the history of Islamic thought, by giving (...) special attention to the post-classical period of it. **ISSN: 2148-8088 E-ISBN: 2547-9415**. (shrink)

Background: The intensive and critical care units are high-dependency areas, with patients requiring complex care. The intubated status of the intensive and critical care patients makes them dependent on healthcare providers not only for acute care, but also for intimate care, imposing a threat to their dignity. Nurses, being the central care providers, become the stakeholders for dignity promotion. The incorporation of dignity in patient care improves the quality of care, and promotes the health and well-being of intubated patients. Objective: (...) The purpose of the study was to explore nurses’ perceptions about the dignity of intubated patients in the intensive and critical care units. Research design: A qualitative descriptive exploratory study design was used to explore the nurses’ perceptions about the dignity of intubated patients. Participants and research context: The intensive and critical care nurses of a tertiary care hospital were recruited using the purposive sampling technique. The data were collected through in-depth individual interviews, using a semi-structured interview guide. The findings were manually analyzed into themes and categories through content analysis. Ethical consideration: The study was conducted after the approval from the Ethical Review Committee of the Aga Khan University. Findings: Four major themes emerged from the data analysis: (1) two sides of the contemporary nursing practice; (2) benefits of dignified nursing care; (3) challenges to the dignity of intubated patients; and (4) strategies for promoting the dignity of intubated patients. Discussion: Dignity incorporates both the science and the art of nursing. The provision of dignified care is the core component of the quality nursing care and patient well-being in the high-dependency units. Conclusion: This is the first exploratory and descriptive study conducted in Pakistan that explored the nurses’ perceptions about the dignity of intubated patients, and also generated contextual understanding about the phenomenon. (shrink)

Nurses who try to reduce inequalities in health care by defending individuals they care for should be able to perceive ethical situations sensitively as patient advocates. This study aimed to examine the effects of ethics education provided to nursing students on ethical sensitivity and patient advocacy. The study adopted a pre-test, post-test, one-group quasi-experimental design and was conducted at a public university in Turkey. The sample comprised 44 nursing students taking the Professional Ethics course. Data were collected from October 13, (...) 2021, to January 6, 2022, using a Descriptive Characteristics Form, the Moral Sensitivity Questionnaire, and the Patient Advocacy Scale for Nurses. The study was approved by an ethics committee. While no significant difference was found between the pre-test and post-test mean Moral Sensitivity Questionnaire scores (t = 0.426, p > 0.05), a significant difference was noted between the total mean Patient Advocacy Scale for Nurses scores (Z = − 2.443, p < 0.05). The findings showed that ethics education provided to the nursing students did not affect ethical sensitivity but increased patient advocacy. (shrink)