Although religiosity fosters some antisocial behaviors (e.g., support for suicide attacks), it is well-known that it also enhances in-group cooperation and prosociality (e.g., donating to charity). Supernatural punishment hypothesis suggests that the fear of punishment from an invisible, potent, and powerful supernatural agent can keep everyone in line, and encourage prosociality. We first investigated this relationship in a predominantly Muslim country and then tested a model suggesting that attachment to God can lead people to think God as authoritarian, which in (...) turn leads them to report more prosocial intentions. The results demonstrate that (1) there are some findings suggesting that Attachment to God Inventory is a reliable measure in Turkey, (2) seeing God as authoritarian is positively correlated with prosociality, and (3) our above-mentioned model was supported by the data. Results generally support the supernatural punishment hypothesis and additionally show the utility of attachment theory in explaining the religiosity-prosociality link. (shrink)

Although the effect of religious belief on morally relevant behavior is well demonstrated, the reverse influence is less known. In this research, we examined the influence of morality on religious belief. In the first study, we used two samples from Turkey and the United States, and specifically tested the hypothesis that intergroup tolerance predicts a shift in meta-ethical views toward subjective morality, which in turn predicts decreased religious belief. To examine the relationship between intergroup tolerance and religiosity via subjective morality, (...) a structural equation model (SEM) was run. SEM results yielded good fit to the data for both samples. Intergroup tolerance positively predicted subjective morality, and in turn, morality negatively predicted religiosity. The bias-corrected bootstrap analysis confirmed the mediation, indicating that the association between intergroup tolerance and religious belief was mediated via subjective morality. In Study 2, we probed for the causal relationship, and the results showed that manipulating intergroup tolerance increases subjective morality, but does not influence religiosity. Therefore, we found only partial evidence for our proposed model that tolerance causally influences subjective morality, but not religiosity. (shrink)

Some philosophers of physics recently expressed their skepticism about causation (Norton 2003b, 2007). However, this is not new. The view that causation does not refer to any ontological category perhaps can be attributed to Hume, Kant and Russell. On the other hand, some philosophers (Wesley Salmon and Phil Dowe) view causation as a physical process and some others (Cartwright) view causation as making claims about capacities possessed by objects. The issue about the ontological status of causal claims involves issues concerning (...) the ontological status of capacity, modality and dispositional claims. In this paper, my goal is to show that without engaging metaphysical debates about the ontological status of causal claims, it can be shown that we can objectively assign truth values to these statements. I argue that for causal claims to be objective we don't need to postulate the existence of special facts (specific to causal claims) in addition to ordinary physical facts described by physical theories. This, I think, is enough to justify the usefulness of this concept in certain branches (may be all) of science. Once this is achieved, there is no need to engage in unnecessary metaphysical debates. So, even if advanced physical theories don't mention this notion, causal reasoning can still be important in understanding the world not in the sense that science discovers special ontological category called causation but in the sense that we come to know certain facts about the world. (shrink)

Tanrı’nın varlığı kanıtlama (isbât-ı vâcib) kelâm ilminin diğer tüm meselelerin kendisine dayandığı en başta gelen gayesidir. Kelâmcıların özelliği inşa ettikleri bir bilgi teorisi ekseninde bunu ortaya koymaya çalışmalarıdır. Kelâmda mevcut, ma’dum, kadîm, muhdes, cevher, araz gibi ontolojik kavramların daha genelde bilinenler (malumat) kümesinin unsurları olmasından da anlaşılacağı üzere kelamcılar Tanrı’nın varlığı konusunu bilgiye konu olmak bakımından ele almaktadırlar. Bu durum kelâmcılara göre Allah’ın varlığının bilgisine (marifetgullah) ulaşmanın bir epistemoloji meselesi olduğunu ortaya koyar. Bu makalede Mu’tezile kelamında önemli bir yeri olan (...) Kādî Abdülcebbâr’ın (ö. 415/1025) Tanrı’nın varlığını benimsediği bilgi teorisi ekseninde nasıl ispat etmeye çalıştığı ortaya konulacaktır. Bu doğrultuda makalede öncelikle Kādî’nin bilgiyi nasıl tanımladığı ve bu tanımında kendisinden önceki kelâmcılardan benzeşip farklılaştığı yerler ele alınacaktır. Ardından Kādî’nin bilgi edinme kaynaklarını “zorunlu” ve “iktisabi” bilgi türleri kapsamında nasıl tasnif ettiği ele alınacaktır. Son olarak Kādî’nin Tanrı’nın varlığını ortaya koyduğu bilgi teorisini ekseninde akli delilere dayalı olarak nasıl ispat etmeye çalıştığı ele alınacaktır. (shrink)

Plato's Parmenides is very commonly read as a turning-point in Plato's philosophical development. Most contemporary scholars agree with the view that Plato seriously criticizes his theory of Forms in this dialogue. According to some proponents of this view, Plato deemed these criticisms too damaging to his theory of Forms, and subsequently abandoned this theory. Other proponents of the serious-self-criticism view argue that, instead of abandoning his theory of Forms, Plato lays the foundations of a new and improved theory of Forms (...) in Parmenides--there is little agreement on what this new theory entails. Against this prevailing scholarly wisdom, Mehmet Tabak illustrates that Parmenides is exclusively a satirical dialogue in which Plato attempts to expose the absurd nature of the doctrines and method of his philosophical opponents. Tabak's accessible, historically-sensitive, detailed, and comprehensive account is the first decisive illustration of this view, which has been sporadically defended for many centuries. (shrink)

This study aimed to examine the thoughts and expectations of patients receiving healthcare from their physicians and evaluate the ethical aspects of these thoughts and expectations. To determine the ethical aspects of the thoughts and expectations of patients, an open-ended question was asked on the web page of the Turkish Armed Forces (TAF) Health Care Command, which is accessible to the users of the TAF intranet system (the internet system used within TAF institutions). The participants were asked to express their (...) thoughts in their own words. A total of 804 participants answered the question by providing their input. The statements of the participants were classified separately by two public health specialists. The classification was made in accordance with the basic principles of patient rights, and they were collected under various headings including expectations about respect and care, good communication, informed consent, and fair and non-privileged distribution of healthcare services. The results show that patients tend to consider the physicians they see as solely responsible for all the negative issues that they encounter during their healthcare. This indicates that there is a need for extensive research on the underlying factors involved in the negative thoughts and feelings toward healthcare professionals in both TAF and Turkey in general. (shrink)

Rigveda, Hint alt kıtasının en eski metinlerinden biri olarak, antik Vedik dönemin dini, felsefi ve kültürel yaşamına dair paha biçilmez bilgiler sunar. Bu kutsal kitap, karmaşık ilahiler, ritüeller ve mitolojik anlatılar yoluyla Hindistan’ın manevi ve düşünsel mirasının temellerini şekillendirir. Bu çalışma, Hint kültürünün köklerini ve gelişimini anlamada kritik bir rol oynayarak, yüzyıllar boyunca süregelen dini ritüeller, sosyal yapılar ve kozmolojik anlayışların şekillenmesine dair önemli veriler sunar. Makale, Rigveda’da yer alan Vedik yacña (kurban) ritüelini mercek altına alır; özellikle Soma kurbanının detaylı (...) ritüellerine ve rahiplerin bu törenlerdeki kritik rollerine dikkat çeker. Bu inceleme, eski Hint toplumunda rahiplerin dini ve sosyo-ekonomik etkilerini vurgulayarak, onların toplumdaki yerini ve önemini tartışır. Seçilen ilahilerin niteliksel tematik analizi, karmaşık ritüelistik çerçeveyi çözerek rahiplerin çok yönlü işlevlerine ve Vedik toplumunun toplumsal ve ruhani dengesini korumak için çok önemli bir rahip ücretlendirme biçimi olan ‘dakşiṇā’ sisteminin etkilerine ışık tutmaktadır. Araştırma, ritüelistik performanslar ile doğal dünya arasında simbiyotik bir ilişki olduğunu ileri sürerek, bu ritüellerin etkili bir şekilde uygulanmasının başta yağış olmak üzere çevresel olayları etkilediğine inanıldığını ve böylece insan dini pratiklerinin kozmik düzenle iç içe geçtiğini öne sürmektedir. Metinsel incelemeyi bilimsel yorumlarla bütünleştiren bu çalışma, Vedik kurban uygulamalarına dair kavrayışımızı geliştirmekte ve bunları Vedik dünya görüşünün şekillenmesinde merkezi bir rol oynayan manevi niyetler, maddi sonuçlar ve kozmolojik ilkelerin sofistike bir sentezi olarak tasvir etmektedir. Çalışma, bu eski ritüellerin ruhban sınıfı ile halk arasında nasıl karşılıklı bir dinamik oluşturduğunu, sosyal hiyerarşileri güçlendirirken aynı zamanda topluluğun manevi ve maddi refahını nasıl sağladığını incelemektedir. Bulgular, Vedik ritüellerin yalnızca dini törenler olarak değil, eski Hindistan’ın kültürel ethosunu, toplumsal yapılarını ve dini doktrinlerini şekillendiren temel unsurlar olarak kalıcı etkisinin altını çizmektedir. Rigveda’da ifade edildiği şekliyle kurban uygulamaları, toplumsal uyum için kritik bir araç olarak ortaya çıkmakta, ruhani ve zamansal olanın birbirine bağlılığına dair köklü bir inancı yerleştirmekte ve böylece Vedik dinin aşkın ve pragmatik boyutlarına dair incelikli bir bakış açısı sunmaktadır. Bu çalışma, Vedik kurban ritüelleri, sosyal düzenin oluşumu ve kadim Hint düşüncesinde tanrısalın nasıl algılandığı arasındaki kompleks bağlantıyı açıklamakta, böylece bu eski törenlerin Hinduizm’deki sonraki dini ve kültürel pratikler üzerindeki kalıcı etkisini ve mirasını detaylı bir şekilde ortaya koymaktadır. (shrink)

Research suggests that organizational justice has important impacts on work-related attitudes and behaviors, such as organizational citizenship behavior. In this article, we explore the extent to which individualism moderates the relationship between organizational justice and OCB among citizens in Kyrgyzstan. We make additional contributions to the literature because we know very little about these constructs in this former Soviet Union country, Kyrgyzstan, an under-researched and under-represented region of the world. Results of our data collected from 402 managers and employees in (...) Kyrgyzstan offer the following new discoveries. All three justice constructs are related to OCB. Individualism moderates only the distributive and interactive justice to OCB relationships. We develop an intricate theory with provocative implications: Procedural justice produces obedience. For “individualists,” interactional justice inspires loyalty and, interestingly, distributive justice “can only buy” participation, but “can’t buy” loyalty. Therefore, for individualists, interactional justice outweighs distributive justice for organizational loyalty. Based on Kyrgyz citizens’ justice, OCB, and individualism, our theory reveals novel insights regarding culture, money attitude, and intrinsic motivation and provides critical and practical implications to the field of business ethics. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:Modernity as Apocalypse: Sacred Nihilism and the Counterfeits of Logos by Thaddeus J. KozinskiMehmet CiftciModernity as Apocalypse: Sacred Nihilism and the Counterfeits of Logos by Thaddeus J. Kozinski (Brooklyn, NY: Angelico, 2019), 231 pp.Whether the names Adrian Vermeule, Fr. Edmund Waldstein, and Sohrab Ahmari provoke anxiety or glee in readers' minds will depend on where they stand on integralism, the brand of Catholic traditionalism that all three have (...) sought to promote through various websites and publications. Presenting themselves as the authentic interpreters of magisterial teachings on church–state relations, the integralists have challenged the long-standing attempt (especially in North America) to combine the Catholic faith with a commitment to political liberalism, natural rights, religious liberty, and state neutrality toward religion. For the integralists, attempting such a combination succeeds only in distorting the Catholic faith and causes us to forget what the Church taught before the Second Vatican Council, which still obliges the assent of Catholics, they claim, and is desperately needed to stand against the onward march of secularism. [End Page 966]Although Thaddeus Kozinski, former professor at Wyoming Catholic College, may not be one of the more well-known integralists, his latest book presents an interesting iteration of Catholic traditionalism that displays both what is valuable and what is most worrying about contemporary traditionalism. Kozinski's previous book was a closely argued critique of John Rawls and Jacques Maritain using the thought of Alasdair MacIntyre. It built up a cumulative case for the impossibility of resolving the political problem of religious pluralism without moving beyond philosophy by making a decision to reject or accept the political importance of the Catholic Church and its teachings.1 Although the author's preference for some sort of confessional state was already clear in that book, he preferred not to defend it, but rather to argue that it is impossible to be agnostic or neutral toward the ideal of church–state union. Now he goes on the offensive, presenting in the twenty brief chapters of Modernity as Apocalypse his "sundry attempts over the past decade to grapple with the question of modernity" (14). More precisely, he is grappling with the questions of what defines modernity, how we arrived at where we are, and what Christians should do while living in it, particularly in the fields of education and politics.The two chapters that form the first part (entitled "Modernity") use Charles Taylor's A Secular Age to argue that modernity's increasingly pluralistic and secular culture creates "an entirely new incapacity to experience the reality of a particular worldview in a naïve way, that is, without the consciousness of there being other viable options" (37). Yet the problem also reveals a blessing. "Encountering reality through the lens of other perennial traditions can serve to expose that false dichotomy in our minds that leads us to interpret other views as nothing more than full-fledged errors and our own personal lenses as nothing less than the whole truth" (21). Anyone who has read what passes for commentary on websites such as Church Militant or Rorate Caeli will find that statement surprising and refreshing.The second part ("Logos") contains four chapters that lucidly discuss contemporary disagreements in ethics between Kantians and virtue-ethicists, between new natural lawyers and MacIntyreans. Chapter 4 makes an effective and moving argument to read Plato "as a precursor to Faith, and a guide along the way home" (50). There are some brief but suggestive remarks drawing on Benedict XVI's Caritas in Veritate in [End Page 967] chapter 6 to argue that an ethics of gift can enable us to express the moral teachings of the New Testament in terms that are potentially convincing to a broader audience. "Metanoia" is the title of the third part, dedicated to education. Chapters 7–8 and 10 give not very original and yet timely arguments for the importance of the liberal arts, the need for Catholic universities to be institutions that can foster, rather than deform, the practice of philosophy, and the need for pedagogy to be rooted in the transmission of a community's tradition.2However, one cannot help but be startled when... (shrink)

“Dil politik bir zorunluluk olmanın yanı sıra, iletişim boyutunda bir oluş biçimi olarak estetik bir tutum da varlığa getirir. Bir şeye, dışarıda duran bir şeye gönderme yapma, gönderenin o şeyle olan tutum alışını gösterir. Ağaç ormanda bir anlama bürünürken, bir park alanında ya da yol kenarında başka bir anlama bürünür. Ağaç her zaman bir ağaç değildir; çünkü o ağaç olmaklığını benden bağımsız olarak almış olmasına rağmen, orada bir varlık olarak benim ifade etme biçimime bağlı olarak farklı anlamlara açıktır. Yine de (...) benim olan ağaç ile benim varlığıma gereksinim duymayan aynı ağaç, benim ağaç dediğim şeyle aynı değildir. “ağaç hakkında konuşuyorum,” bir betimleme sunmaz, dahası olmayan ağaç üzerinden bir ağaç var eder. Bu bir anlamada “o bir balık değil, balık resmidir,” türü bir yargıya doğru ilerler.” Bu örnek aslında felsefenin dilsel bir etkinlik olan nitel ya da nicel belirleniminin bize sunduğu ontolojiden bağımsız bir düşünüm olamayacağını açıklar mahiyettedir. (shrink)

In this paper, I investigate the nature of a priori biological laws in connection with the idea that laws must be empirical. I argue that the epistemic functions of a priori biological laws in biology are the same as those of empirical laws in physics. Thus, the requirement that laws be empirical is idle in connection with how laws operate in science. This result presents a choice between sticking with an unmotivated philosophical requirement and taking the functional equivalence of laws (...) seriously and modifying our philosophical account. I favor the latter. (shrink)

The primary aim of this study is to clarify the authorship trends, collaboration patterns, and impact factors in business ethics literature by looking at articles published between 1960 and 2015 in four leading business ethics journals: Business and Society, Business Ethics: A European Review, Business Ethics Quarterly, and the Journal of Business Ethics. This study showed the growth type of business ethics literature, authorship trends, collaboration patterns, authors' productivity evolved by subperiods and journals, and authors' dominance factor by subperiods and (...) journals. After providing an evaluation of the results of the study, the authors discuss the study's limitations and suggestions for future research. (shrink)

Research into spirituality and its impact on the work environment has been bourgeoning. In an attempt to explore the role of Islamic spirituality in the workplace, this study examines the influence of Islamic spirituality on job satisfaction and organisational commitment through work ethics. Data are obtained by an online Likert-scaled questionnaire survey based on one thousand Muslim employees from various economic sectors in Indonesia and analysed through structural equation modelling (SEM). The findings demonstrate that Islamic spirituality positively influences job satisfaction (...) and organisational commitment as two dimensions of work attitudes and that work ethics mediate that influence. There is also evidence that job satisfaction positively influences organisational commitment, but work ethics does not moderate that influence. The findings related to the role of work ethics, which mediates the effect of Islamic spirituality on job satisfaction and organisational commitment, can be considered the contribution of this study. (shrink)

This paper consists of four parts. Part 1 is an introduction. Part 2 evaluates arguments for the claim that there are no strict empirical laws in biology. I argue that there are two types of arguments for this claim and they are as follows: (1) Biological properties are multiply realized and they require complex processes. For this reason, it is almost impossible to formulate strict empirical laws in biology. (2) Generalizations in biology hold contingently but laws go beyond describing contingencies, (...) so there cannot be strict laws in biology. I argue that both types of arguments fail. Part 3 considers some examples of biological laws in recent biological research and argues that they exemplify strict laws in biology. Part 4 considers the objection that the examples in part 3 may be strict laws but they are not distinctively biological laws. I argue that given a plausible account of what distinctively biological means, such laws are distinctively biological. (shrink)

This study aimes to examine the basic codes of Manichaeism thought and to discuss whether the thoughts of Manichaeism followers disappeared after they were erased from the earth. In our research, religious phenomenology and comparative method were used in traces of the uninterrupted tradition of wisdom. In the study, an effort has been made to capture the traces of Manichaeism in later religions and thoughts by revealing the framework of the thought mechanism of Manichaeism, and thus, to draw attention to (...) the timeless flow and theme of the wisdom tradition. Some examples from the pre-Islamic and post-Islamic periods are presented in order to prove the thesis that Manichaeism continues its existence with its messages. In this discussion, I addressed that deep gnostic thoughts were not understood by the masses focused on reward and punishment, nor were they appreciated by the exoteric clergy. The study pointed out that esoteric thoughts were eliminated with the support of governments that derive their power from the masses. Afterwards, gnostic thoughts such as Manichaeism and Illuminationism were evaluated as the internal dynamics of the literature of hostility to matter, which disregards worldly life and even leads to extinction, preparing for their own end. The following common theme is underlined in the relationship established between Manichaeism and later gnostic or gnostic thoughts: The human soul, which is a piece of light, has fallen from the world of lights located in a supreme place to the lower material world and material human body, which has a demonic origin, and has fallen into forgetfulness, fainting, amnesia or heedlessness there, and has been awakened by gnostic messages or revelations sent by savior messengers, after this awakening, he embarked on a spiritual journey with eschatic practices and asceticism, and eventually reunited with his homeland and united with the source of light. While the Manichaean system of thought also has important commonalities with the spiritual gnosis, which became more evident in the post-Islamic periods and stands out with its opposition to matter, it broke away from the Zoroastrian thought, which sees matter as the perfect form of creation, and it also was noticed that it was the opposite the existential gnosis system of Islam, which sees matter as a manifestation and mirror of the creator. As a result, the study suggested that Manichaeism was nourished by previous religious traditions such as Zoroastrianism, Buddhism, and Christianity, proudly expressed this unity and closeness as an heir of eternal wisdom, and continued its existence through later religious and intellectual traditions, including Islam. Again, although it has no followers today, I concluded that Manichaeism continues to exist within the later religious thoughts with its gnostic messages, continues its effects under the guise of various mystical groups until today, and in the final analysis, the spirit and theme of eternal wisdom beyond time and space can continue to exist even if its followers disappear. (shrink)

Māturīdism is an Ottoman identity and this identity was not limited, as is commonly believed, to the last period of the Empire. It maintained its formal existence throughout the Ottoman history. Nevertheless, the context in which the Māturīdism was located or with which it was associated changed in the course of time. In the early period when the eclectic way of thinking was dominant, Māturīdism as a creed was apparent mainly in the jurists whose ascetic identity was prominent and partly (...) in the mystical currents that were essentially continuations of Yasawiyya. At this point, the Bukhara-centered Ḥanafī legal literature played a distinctive role. At the time of Meḥmed II and in the following period during which the philosophical kalām dominated the scene, the Māturīdism was relatively passive and was in search of a position against the Ash‘arism. The new Rāzian paradigm of thought that began to be felt strongly in the Ottoman lands with Meḥmed II as an attempt of integration into the global circulation of knowledge prevented to a certain extent the visibility of Māturīdism. However, even in this period, Māturīdism was remarkably reflected in the muqaddimāt-i arba‘a literature which was directly sponsored by Meḥmed II. The tradition of philosophical kalām in the Ottoman scholarship, just when it was about to yield significant results, was interrupted due to the struggle against the Ṣafawids. Transformation of this political tension, at the same time, into a fight against Shiism also brought about a constriction in the religious thought of the Ottomans. Shiism and its all other variants were bitterly attacked under the main heading of Rāfiḍa. Unfortunately such a refutational approach proved a boomerang and returned in time striking the Ottoman Ṣūfīs who stood near the line of the Ardabil Shrine before its Shiitization. Ḥanafī fatwā literature was used extensively in the refutation texts against Ṣafawids. This brought to the fore at first the Ḥanafite and then the Māturīdite identity. This paper attempts to analyze this changing emphasis on Māturīdism in the Ottoman period and the political and intellectual factors that supported and nourished it. -/- SUMMARY It can be argued that the debates around Ash‘arism and Māturīdism in the Ottoman period and the resulting meant more than attempts of the members of the two sides to understand each other and that Māturīdism, particularly from the 16th century onwards, was gradually brought fore as the identity of Ottomans. In fact, this identity was not limited, as is commonly believed, to the last period of the Empire; it maintained, in form, its existence throughout the Ottoman history. Nevertheless, the context in which the Māturīdism was located or with which it was associated changed in the course of time. In the early period when the eclectic way of thinking was dominant, Māturīdism as a creed was apparent mainly in the jurists whose ascetic identity was prominent and partly in the mystical currents that were essentially continuations of Yasawiyya. At this point, the Bukhara-centered Ḥanafī legal literature played a distinctive role. At the time of Meḥmed II and in the following period during which the philosophical kalām dominated the scene, the Māturīdism was relatively passive and was in search of a position against the Ash‘arism. In this period, Ottoman scholars still embraced the Māturīdī-Ḥanafī line in their theological views. Ḫiḍir Beg’s al-Qaṣīda al-Nūniyya, and al-Khayālī’s commentary upon it, and the commentary written by Aḥmad b. Oġuz Dānishmand al-Aḳshahrī on al-I‘timād of Abū al-Barakāt al-Nasafī were the most noticeable Māturīdite texts from that time. Besides, al-Khayālī’s supercommentary (ḥāshiya) upon the commentary of al-Taftāzānī written on al-‘Aqā’id of Najm al-Dīn ‘Umar al-Nasafī was also of central importance. However, the new Rāzian paradigm of thought that began to be felt strongly in the Ottoman lands with Meḥmed II as an attempt of integration into the global circulation of knowledge prevented to a certain extent the visibility of Māturīdism. But, this should not be taken to mean that Māturīdism lost its ground of existence. That the Ash‘arite works produced in this new paradigm were transferred to and fully integrated in the madrasa curriculum was not because they were Ash‘arite texts but because they were the most original and highest achievements of the philosophical theology. These texts that aimed at combining all fields of knowledge on a single platform, despite the Ash‘arism they included, constituted the peak of the Islamic thought of the time. In the preference of these texts, the fact that the Māturīdī tradition generally stood, in course of time, distant to the philosophy and chose to continue the kalām in the classical line also played a role. Māturīdī theologians Muḥammad b. Ashraf al-Samarqandī, partly, but Ṣadr al-Sharī‘a al-Maḥbūbī, to a greater extent, were notable exceptions to this general Māturīdī tendency. These figures were theologically Māturīdite, but their framework of producing discourse was the combination of philosophy and kalām as with their Ash‘arī counterparts. Therefore, Ṣadr al-Sharī‘a’s criticism of Fakhr al-Dīn al-Rāzī, and through him, of against the Ash‘arism in the context of muqaddimāt arba‘a was wholeheartedly supported by the Ottoman ulama. Even it was Meḥmed II who sponsored the debates regarding muqaddimāt arba‘a. The works written by such scholars as Muṣliḥ al-Dīn al-Kastallī, al-Ṣamṣūnī, ‘Alā’ al-Dīn al-‘Arabī, Mollā ‘Arab al-Anṭākī, Khaṭībzāde, Sa‘dī Chalabī during his and his son Bāyazid II’s reigns were the supercommentaries written upon the related chapter of al-Talwīḥ, al-Taftāzānī’s commentary on Ṣadr al-Sharī‘a’s al-Tawḍīḥ where the former responded to the criticism of the latter from an Ash‘arī point of view. The Ottoman ulama, in their workswere forced to choose between the two scholars and they mostly supported Ṣadr al-Sharī‘a and Māturīdism. The tradition of philosophical kalām in the Ottoman scholarship, just when it was about to yield significant results, was interrupted due to the struggle against the Ṣafawids. Transformation of this political tension, at the same time, into a fight against Shiism also brought about a constriction in the religious thought of the Ottomans. The reflex of of identifying oneself through ‘the other’ made, to a certain extent, the theological and philosophical debates regarding faith meaningless, and gradually gave the Ottoman Sunnism a doctrinal and political tone. In such a context, the Ottomans’ paradigm of producing thought in line with the philosophical kalām began to lose its function, and, the focus of scholarhsip shifted; Shiism with its all variants were began to be bitterly attacked under the main heading of Rāfiḍa. When the refutation texts composed from the reign of Bāyazid II onward to criticize the Ṣafawids are chronologically analyzed, it is seen that the contents of the texts evolved from criticism of Rāfiḍa to criticism of Sūfism. Ḥanafī fatwā literature was used extensively in these refutations. So the fatwās issued against Rāfiḍa and Ṣūfīs in malāmatī line in earlier centuries in different contexts for different reasons were employed to criticize the new opponents. This caused two important results: First, such an approach proved a boomerang and returned in time striking the Ottoman Ṣūfīs who stood near the line of the Ardabil Shrine before its Shiitization. Ḫalwatīs, Bayrāmīs, Gulshanīs, Baktāshīs and Mawlawīs were the sufi groups influenced by this situation in varying degrees. Second, Sunnism was exposed to the narrowization and centered around the fiqh, particularly Ḥanafī fiqh, in the context of Ḳāḍīzādelīs who were the main adversaries of above mentioned groups. The culture of catechism (‘ilm-i ḥāl) that came to the fore through the efforts of Ḳāḍīzādelīs was a crystallization and was mainly fuelled from this tension. Such a crystallization led the Ṣūfīs, the opponents of Ḳāḍīzādelīs, to a higher level of discourse deemphasizing the Ḥanafī aspect: They underscored the discourse of Ahl al-Sunna and four madhhabs, and mostly turned towards the Shāfiʿī and Ash‘arī traditions to look for support fortheir views. This process during which the emphasis of sharī‘a and tradition began to come to the fore once again paved the way for the zuhd and fiqh-centered religious thought that was maintained from the time of the Seljukids in Anatolia and was influential until Meḥmed II’ reign. Therefore in the Ottomans, particularly starting with the reign of Suleymān I, an intensive emphasis on Abū Ḥanīfa was witnessed. Abū Ḥanīfa was at the very center of the debates revolving around zuhd and fiqh which came about in the same period and in which the sharī‘a sensitivity was a determining factor. Al-Māturīdī, whose name was overshadowed for a long time by the name of Abū Ḥanīfa, but who became prominent in the tradition with Abū al-Mu‘īn al-Nasafī, had to transfer his gains for a period of time to Abū Ḥanīfa. Emphasis on Abū Ḥanīfa looks like a rope that when pulled, all the tradition comes with it. When the topics began to be discussed in a manner that would also include the theological context, the contribution of the works ascribed to Abū Ḥanīfa, namely al-Fiqh al-Akbar, al-Waṣiyya and al-‘Ālim wa al-Muta‘allim to the discussions would be limited. For this reason, the need to refer to al-Māturīdī or to the theological formation bearing his name was inevitable. So, the literature on the points of disagreements between the Ash‘arism and the Māturīdism developed both vertically and horizontally in the 18th century and, corollary to that, the debates of free will as a corolloary to that, once again brought Māturīdism to the fore. (shrink)

This book focuses on the crucial relationship between Hegel's career and politics. It situates this relationship within the broader political and historical context of his time. More specifically, Tabak explores the unlikely story of how an ambitious, incoherent, and academically untalented person had managed to become the most famous and powerful philosopher in Germany during the last decade of his life. In this context, and contrary to the contemporary "consensus view," Tabak documents conclusively that Hegel was a servile apologist for (...) the repressive Prussian state, and that this was the main reason why he became the most famous philosopher in Germany. In this meticulously-researched book, the author skillfully combines biographical, historical, and philosophical analyses and information to offer a compelling and rich account.Mehmet Tabak teaches at New York University. He is the author of multiple books on Plato, Marx, and Hegel. (shrink)

Hristiyan teolog William Lane Crag'a ait din ve bilim arasındaki ilişkiyi ele lan bir çeviri...

In this paper, we propose some transfor mations based on the centroid points between single valued neutrosophic numbers. We introduce these trans formations according to truth, indeterminacy and falsity value of single valued neutrosophic numbers. We propose a new similarity measure based on falsity value between single valued neutrosophic sets. Then we prove some properties on new similarity measure based on falsity value between falsity value between single valued neutrosophic sets. Furthermore, we propose similarity measure based on falsity value between (...) single valued neutrosophic sets based on the centroid points of transformed single valued neutrosophic numbers. We also apply the proposed similarity measure between single valued neutrosophic sets to deal with pattern recognition problems. (shrink)

BackgroundIn terms of ethical decision making, every clinical case, when seen as an ethical problem, may be analyzed by means of four topics: medical indications, patient preferences, quality of life, contextual features. The aim of this study was to compare the performance of 4th year dental students on Ethical Decision Making before and after a course on ethics.MethodsFourth year dental students from academic year 2013–2014 participated in the study. A 3-h lecture, which was about four topics approach to clinical ethical (...) case analysis, was given to the students. The lecture was based on case scenarios related with dental ethics. After the completion of lectures,a case scenario was presented to the students to assess their ethical decision making abilities. At the end of the exam, four topics and ethical judgment were evaluated. Their performances on this examination were evaluated before and after lectures. Statistical evaluation was performed with the significance level set at p 0.05). The mean total score of the students after the course was significantly higher than before course.ConclusionMore lectures should be implemented to the curriculum to increase the student awareness of ethical issues and to reach the ultimate goals of dental education. (shrink)

The rule of law is politico-legal realm of the modern society that it balances human gratifications, self-respect and prerequisites of legal order, after dissolution of the traditional society. Apart from our criticisms on the capitalist society there had been an expanding development of civic virtue of the human individual since early beginning of capitalism up to the 1980’ies when idea of self respect and the legal order relatively balanced. But, after neo-liberalism, the development is retrieving to the unbridled individualism, detrimental (...) to the human virtue of all humanity. (shrink)

Amme İdaresi Dergisi’nin (AİD) bibliyometrik analiz ile incelendiği bu çalışmada, AİD’de 2007 yılından 2023 yılına kadar yayımlanan 401 makale ve 578 yazara ilişkin veriler kullanılmıştır. Çalışmada önce, AİD’e ait genel bulgular ortaya konulup yorumlanmıştır. Sonra makale yazarları; yazar sayısı, cinsiyeti, akademik unvanları, yazar üretkenliği, kurumları ve kurum türleri, Fakülte/Enstitü ve anabilim dalı; makaleler ise, konu, anahtar kelimeler, yıl, dil ve makale kabul süresi gibi ölçütler temel alınarak değerlendirilmiştir. Çalışmada, AİD’de makalelerin en çok tek yazarlı olduğu, erkek araştırmacıların katkı düzeyinin daha (...) yüksek olduğu, doktor öğretim üyesi unvanlı yazarların en çok katkıda bulunduğu, en üretken yazarın dört makale ile katkıda bulunduğu, katkı sunan 142 farklı kurumun büyük çoğunluğunu devlet üniversitelerinin oluşturduğu, ‘kamu yönetimi’, ‘devlet yönetimi’ gibi ana konu başlıklarına daha çok odaklanıldığı, her yıl farklı sayıda makale yayımlandığı, makalelerin neredeyse hepsinin Türkçe yazıldığı ve makale değerlendirme süresinin ortalama 185 gün olduğu gibi bulgulara ulaşılmıştır. Elde edilen bulgular, ayrıntılı biçimde analiz edilmiş ve önceki araştırmalar ile karşılaştırılarak sunulmuştur. Bu çalışma ile elde edilen sonuçlar, AİD’in yayımlandığı ilgili yıllar arasında bibliyometrik olarak genel tabloyu özetlemesi ve 2024 ve sonrası AİD’in yayın hayatına ışık tutması açısından önem taşımaktadır. (shrink)

One of the important aspects of the classical kalām is that the philosophical topics related to physics and cosmology, namely daqīq or laṭīf al-kalām, have an important place in it. The reason for the involvement of the kalām scholars (mutakallimūn) in these kinds of issues is commonly regarded as an effort to defend Islamic beliefs against other religions and thought systems. However, when their studies are examined closely, the complexity of their concepts and theories, as well as the fact that (...) they discussed these matters not only with opposing groups but also among themselves, show that kalām had a much deeper and integrated relationship with science and philosophy in the classical period. Their engagement with philosophical and scientific matters, such body (jism), substance/atom (jawhar), accident (ʿaraḍ), motion, space, time, and causality dates back to the mid-8th century and displays great diversity. Although the mutakallimūn probably were the first ones to deal with physics-related issues in Islamic thought, it cannot be said that they are given the importance they deserve in modern studies pertaining to the history of science and philosophy in Islamic thought. The fact that, in kalām works, physics-related questions were generally discussed along with theological matters has caused the scholarship of mutakallimūn to be regarded as an adjunct of apologetic discipline and has thereby led to a limited description of kalām’s relationship with science and philosophy in the classical period. This set of circumstances hinders a proper understanding of how science and philosophy emerged and evolved in Islamic thought. In the present article, I will attempt to present the place and role of physical topics, namely daqīq or laṭīf al-kalām, in classical kalām, between the 9th and 11th centuries. Firstly, I will show how the classical mutakallimūn divided kalām into two parts, namely ‘major’ (jalīl) matters, which are based on revelation, and ‘subtle’ (daqīq) or ‘obscure’ (laṭīf) matters, which mainly depend on reason. Matters surrounding jalīl al-kalām indicate the theological problems on which the mutakallimūn had a general agreement, such as God’s oneness, revelation, prophethood, and eschatology. Questions discussed under the category of daqīq or laṭīf al-kalām mostly correspond to philosophical and scientific issues concerning epistemology, physics, and cosmology. Secondly, I will examine to what extent the mutakallimūn dealt with physical sciences and what kind of topics were primarily discussed in the field of daqīq or laṭīf al-kalām. The upshot of this will be that the claim that the mutakallimūn were interested in physics and cosmology merely for apologetic purposes is unsound; rather, in the 9th and 10th centuries, many Muslim theologians also concerned themselves with issues such as motion, void, body, and causality as truth seekers. That being the case, the mutakallimūn should be taken into consideration in studies related to the emergence and rise of science and philosophy in Islamic thought. (shrink)

Nancy Cartwright (1983, 1999) argues that (1) the fundamental laws of physics are true when and only when appropriate ceteris paribus modifiers are attached and that (2) ceteris paribus modifiers describe conditions that are almost never satisfied. She concludes that when the fundamental laws of physics are true, they don't apply in the real world, but only in highly idealized counterfactual situations. In this paper, we argue that (1) and (2) together with an assumption about contraposition entail the opposite conclusion (...) — that the fundamental laws of physics do apply in the real world. Cartwright extracts from her thesis about the inapplicability of fundamental laws the conclusion that they cannot figure in covering-law explanations. We construct a different argument for a related conclusion — that forward-directed idealized dynamical laws cannot provide covering-law explanations that are causal. This argument is neutral on whether the assumption about contraposition is true. We then discuss Cartwright's simulacrum account of explanation, which seeks to describe how idealized laws can be explanatory. (shrink)

The notion of dharma is one of the most important concepts of Hinduism. This paper deals with the semantics diversity of the term of dharma, which is a Sanskrit word derived from the root of dhṛ that means to support, hold, maintain. In addition, the concept of purushārtha, consisting of the words purusha and artha, is examined by focusing on the different usages of that term. It is criticized why purusarthas are defined as trivarga or çaturvarga and the historical and (...) philosophical significance of the purusarthas is discussed. Besides, the connection of purushārthas with varna and ashramas has been investigated as well as it is mentioned which purushārtha orders should be observed by caste members and which purushārtha should be considered by individuals in the ashrama system.Purushārtha is a key concept in Hinduism and refers to the three/ four proper goals or aims of a human life. The word purushārtha literally means purpose of human being or object of human pursuit. All four purushārthas are important, but in cases of conflict, dharma is considered more important than artha or kama in Hindu philosophy. Moksha is considered the ultimate ideal of human life. It is also criticized that purushārthas are defined as trivarga or çaturvarga; its historical and philosophical significance was discussed. In addition, the connection of purushārthas with varna (brahman, kshatriya, vaisya, sudra) and ashramas (brahmacharya, grihastha, vanaprastha, sanyasa) has been investigated. In the caste system, the knowledge of which purushārtha element that caste members should observe has been mentioned. It was emphasized which purushārtha should highlight in the stages. (shrink)

French scientist Henri Poincaré is one of the leading thinkers in the field of philosophy of science with his determinations on science and scientific activity. Poincare's understanding of science is expressed as conventionalist because he asserts that all sciences, including mathematics, consist of conventions and definitions. In this article, Poincare's views on how scientists should evaluate the data obtained from observation and experiment in their studies and the hypotheses that describe the relationships between these data are discussed. In the article, (...) it is also thought that especially Poincare's claims about the structure of science and the nature of scientific activity are important in terms of understanding some scientific views that emerged in the second half of the twentieth century. (shrink)

Üç bölümden oluşan bu çalışmanın birinci bölümünde İslam dini ile Hint kıtası dinleri arasında Tanrı, evren, insan tasavvurları ve ölümsüzlük doktrinleri ekseninde genel bir karşılaştırma yapılacak, böylelikle tenâsüh ve âhiret inancının ait olduğu dinî gelenek içindeki yeri gösterilmeye çalışılacaktır. İkinci bölümde İslam düşünce tarihinde tenâsüh inancıyla ilişkilendirilen gruplar ve bunlara gösterilen tepkiler ortaya koyulacaktır. Üçüncü bölümde ise kadîm tenâsüh inancının günümüzdeki şekli olan reenkarnasyon düşüncesi ele alınacak; bu bağlamda ülkemizde çeşitli dernek ve vakıflar vasıtasıyla faaliyetlerini yürüten ruhçu akımların, reenkarnasyonun bilimsel (...) olarak kanıtlandığı, kötülük problemine çözüm getirdiği ve başta Kur’ân olmak üzere ilâhî dinlerin kutsal kitaplarının da bu inancı desteklediği gibi iddiaları değerlendirilecektir. Makalenin genel amacı ise din ve düşünce sistemlerinin ölümsüzlük doktrinlerini varlık anlayışları, dünya görüşleri ve bilgi nazariyeleriyle bütünleşik bir sistem dâhilinde ortaya koydukları, bu doğrultuda reenkarnasyon inancının da İslam dininin en temelde Tanrı, evren ve insan tasavvuruyla uyuşmadığını ortaya koymaktır. (shrink)

Jacobus Erasmus. The Kalām Cosmological Argument: A Reassessment. Cham: Springer, 2018. xiii+186 sayfa. ISBN: 9783319734378.

Intergenerational altruism is an important area of research to understand the impact of culture on economic outcomes. We hypothesize based on recent research about intergenerational altruism and tough love model that worldviews, religious beliefs, and people’s confidence about their worldviews affect intergenerational altruistic economic behaviour. We extend the research on the impact of worldviews on intergenerational altruism by focusing on Turkey. In the empirical analysis, we run probit regressions using data from a large national survey. We find that worldviews, religiosity, (...) and confidence of individuals about their worldviews impact on intergenerational altruistic economic behaviour in Turkey. (shrink)