In previous analyses of the influence of language on cognition, speech has been the main channel examined. In studies conducted among Yucatec Mayas, efforts to determine the preferred frame of reference in use in this community have failed to reach an agreement (Bohnemeyer & Stolz, 2006; Levinson, 2003 vs. Le Guen, 2006, 2009). This paper argues for a multimodal analysis of language that encompasses gesture as well as speech, and shows that the preferred frame of reference in Yucatec Maya is (...) only detectable through the analysis of co-speech gesture and not through speech alone. A series of experiments compares knowledge of the semantics of spatial terms, performance on nonlinguistic tasks and gestures produced by men and women. The results show a striking gender difference in the knowledge of the semantics of spatial terms, but an equal preference for a geocentric frame of reference in nonverbal tasks. In a localization task, participants used a variety of strategies in their speech, but they all exhibited a systematic preference for a geocentric frame of reference in their gestures. (shrink)

In everyday language, “objectivity” is an important normative term. It signifies that in our demeanour, in our judgments, in our attitudes, there is more at stake than just what we want in and of ourselves as isolated individuals. Whoever is called upon to moderate the presidential debate must be “objective”; that is, he or she must give each participant a fair hearing and fair treatment. It is not appropriate for such a moderator to take sides or to use the position (...) to pay off personal scores. Now we know that this moderator will have his or her own personal political convictions, and that he or she may well dislike one, or both, of the candidates. However, we would all agree that this is not the time or the place to settle old scores. That would show a lack of “objectivity”. (shrink)

In their introduction, Beller et al. point to important issues regarding the problematic interaction of anthropology and cognitive sciences (CS). I address some of these issues in stressing first some limitations of the current state of the fields of anthropology and CS. In the second half of this article, using data from studies I have been conducting among the Yucatec Mayas (Mexico), I present some concrete cases where anthropological and CS methods and approaches are complementary. Finally, I propose some solutions (...) to find common ground and ways to improve cross‐disciplinary collaboration. (shrink)

Name der Zeitschrift: Frühmittelalterliche Studien Jahrgang: 50 Heft: 1 Seiten: 231-254.

Philosophy's traditional "man of reason"—independent, neutral, unemotional—is an illusion. That's because the "man of reason" ignores one very important thing—the woman. Representing Reason: Feminist Theory and Formal Logic collects new and old essays that shed light on the underexplored intersection of logic and feminism.

Metacognitive abilities are considered as a hallmark of advanced human cognition. Existing empirical studies have exclusively focused on populations from Western and industrialized societies. Little is known about young children’s metacognitive abilities in other societal and cultural contexts. Here we tested 4-year-old Yucatec Mayan by adopting a metacognitive task in which children’s explicit assessment of their own knowledge states about the hidden content of a container and their informing judgments were assessed. Similar to previous studies, we found that Yucatec Mayan (...) children overestimated their knowledge states in the explicit metacognitive task. However, in contrast with studies on Western children, we did not find the facilitating effect of the implicit informing task over the explicit task. These findings suggest that the early development of metacognition combines universal and culture-sensitive features. (shrink)

While contemporary feminist philosophical discussions focus on the oppressiveness of universality which obliterates “difference,” the complete demise of universality might hamper feminist philosophy in its political project of furthering the well-being of all women. Dewey's thoroughly functionalized, relativized, and fallibilized understanding of universality may help us cut universality down to size while also appreciating its limited contribution. Deweyan universality may signify the ongoing search for a genuinely common language in the midst of difference.

This festschrift collects a number of insightful essays by a group of accomplished Christian scholars, all of who have either worked with or studied under Hendrik Hart during his 35-year tenure as Senior Member in Systematic Philosophy at the Institute for Christian Studies, Toronto, Canada.

The sense of shame is part of human nature. What, then, is the role and significance of such a particular sensation, one that causes mental anxiety in a sick person’s weakest and the most vulnerable state? We know from historical documents going back as far as ancient Greece and Egypt that respecting patient privacy should be regarded as a moral duty for physicians in charge of treatment. However much today’s healthcare may have changed compared to centuries past, we note that (...) patient privacy has not lost its importance. In the current healthcare system, digital recording of private information and images enables others, in principle, to access these personal data quite easily. While we cannot reject the advantages offered by modern medicine, we need to consider how to design a healthcare system that respects patient privacy. What should be the standards of privacy in emergency services where urgent decisions and interventions have to be made? How should we guarantee patient privacy during medical education? The chapters of this book approach questions like these from the perspectives of different disciplines. The writings illustrate the increasing complexity of patient privacy issues in modern healthcare systems, particularly the growing difficulty to protect confidential data. At the same time, we can observe that patients are becoming more aware of their rights and their sensitivity in this area has increased. In our opinion, an approach that requires us to choose between the two values –health and privacy – would be wrong. Therefore, the question we should focus on is: “what kind of healthcare system should be developed to ensure the greatest respect for humans’ natural right to privacy?” If we want to answer this question and find sustainable solutions for these problems, it is crucial to use a multidisciplinary approach. From this perspective, the present volume is a first contribution to be published in Turkey to pursue this aim, including articles offered from various disciplines. (shrink)

Amaç: Kanserle yaşayan bireylerin (KYB) bakımında, resmiyette görünür olmayan ve çoğunlukla herhangi bir profesyonel donanıma sahip olmayan, ama sürecin başından sonuna, hasta bireye eşlik eden bakım verenler kritik öneme sahiptir. Baş etmesi zor bir hastalık olan kanserle mücadele eden bireylerin bakımında, bakım verenler fiziksel, zihinsel ve sosyal birtakım zorluklarla karşılaşmaktadır. Bu araştırma, KYB’lere bakım veren, yakınlarının karşılaştıkları zorlukları gündeme getirmeyi ve ihtimam etiği perspektifinden, bakım verenlerin bakımına yönelik öneriler sunmayı amaçlamaktadır. Gereç ve Yöntem: Bu araştırma tanımlayıcı ve kesitsel olup araştırmanın (...) evreni Marmara Üniversitesi Pendik Eğitim ve Araştırma Hastanesi (MÜPEAH) Onkoloji kliniğinde takip edilen, 15 Mart-5 Nisan tarihleri arasında kemoterapi ünitesine ve servis hizmetlerine başvuran KYB’lerin bakım veren yakınlarıdır. KYB’lere bakım verenlerin umutsuzluk derecelerini tespit etmek ve bunu etkileyen faktörleri ölçmek için, veri toplama aracı olarak; sosyodemografik sorular, bakım alan bireyin hastalık derecesine yönelik sorular ve Beck Umutsuzluk Ölçeği sorularından oluşan bir anket elden dağıtılmıştır. Anket bakım verene yönelik sosyodemografik sorular 8, KYB’nin hastalığının durumu ile ilgili sorular 7, Beck Umutsuzluk Ölçeği 20 olmak üzere 35 sorudan oluşmaktadır ve yaklaşık 10 dakikada tamamlanmaktadır. Elde edilen veriler önce Microsoft Excel aracılığıyla dijitalleştirilmiş, ardından IBM SPSS 27.0.1 sürümüyle analiz edilmiştir. Verilerin analizinde Ki-kare, Fisher’s Exact testi ve Pearson Korelasyon analizi kullanılmış, istatistiksel anlamlılık değeri için p<0.05 kabul edilmiştir. Bulgular: Ankete katılan 151 bakım verenin 83’ü (%55,3) kadın, 67’si (%44,7) erkektir. Katılımcıların yaş ortalaması 40,09’dur. Bakım verenlerin %41,1’i umutsuzluk düzeyi ölçeğinde “minimal ya da yok”, %39,7'si "hafif düzeyde", %13.2'si orta düzeyde ve %6’sı “aşırı düzeyde” skorunu almıştır. KYB’lere bakım verenlerin demografik özellikleri ile umutsuzluk düzeyi arasında anlamlı bir ilişki bulunmamıştır. Bakım verenlerin yaşı, cinsiyeti, medeni durumu, gelir durumu ve bakım verme süresi ile umutsuzluk skorları arasında anlamlı bir ilişki bulunmazken, eğitim seviyesi ile umutsuzluk skorları arasında anlamlı bir ilişki bulunmuştur. (p=0,019). Sonuç: Bakım verenlerin, umutsuzluk düzeyleri göz önüne alındığında, önemli psikolojik yükler taşıdığına ve bu yükün, özellikle bakım verenin eğitim seviyesi ile hastanın sağlık durumu arasında belirgin ilişkiler gösterdiğine ulaşılmıştır. Bu bilgiler ışığında, sosyodemografik özelliklerin bakım verenleri önemli ölçüde etkilediği görülmüştür. Bakım verenlerin duygusal yükleri, bakım alıcılarla olan ilişkileri ve bu sürecin hem bireysel hem toplumsal düzeyde getirdiği zorluklar ve sorumluluklar, ihtimam etiği kapsamında ele alınmıştır. Araştırma neticesinde bakım verenlerin karşılaştığı zorluklar ve ihtiyaçlarının daha geniş bir toplumsal ve etik perspektiften ele alınmasının gerekliliği ortaya konmuştur. Bakım verenlerin bakımına yönelik öneriler, duygusal destek; teorik eğitim ve bilgilendirme desteği; pratik ve uygulamalı destek; kaynak erişimi ve tahsisi; tanıma ve doğrulama başlıkları altında sunulmuştur. (shrink)

This chapter consists of two main sections; the first comprises the epistemological analysis regarding the source of knowledge used in clinics, knowledge representation and management, inference capacity and decision-making, and the second section discusses the ethical problems caused by the epistemological differences between CDSS-integrated clinics, and conventional clinics, and normative concepts such as moral responsibility, attribution of responsibility and distribution of responsibility are briefly examined. It has been argued that to understand and evaluate the ethical problems that arise in CDSS-integrated (...) clinics, it is necessary to understand and clearly reveal the epistemological features and differences between the two types of clinical services. (shrink)

The world is facing a once-in-a-lifetime situation: the COVID-19 pandemic. During the pandemic, the World Health Organization announced an infodemic as well. This infodemic caused infollution and sparked many controversies. Pandemics as extraordinary occurrences are always attractive to historians. However, infodemics and biased information threaten objective history-writing. Objectivity as it regards historians is already a much-discussed subject. In this commentary, the fundamental theories about objectivity are delineated. Second, the relationship between the infodemic and COVID-19 pandemic is explained. Lastly, the problems (...) regarding objectivity in the historiography of the COVID-19 pandemic are explored. (shrink)

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)

During their educational life, medical students encounter several challenges, the origins and causes of which vary. This paper explores and attempts to scrutinize two of these challenges, before eventually introducing the concept of responsibility. First, this paper describes the general characteristics of medical schools, medical students, and medical education. Second, two different ethical challenges that medical students confront are then delineated: the anxiety of continuously questioning ‘while being trained, do I cause patients to receive suboptimal health care?’ and occasionally feeling (...) obligated, consequently, to breach the ethical boundaries to practice procedures on patients. Finally, the faculty of responsibility and its components are introduced and discussed as a model that can overcome these ethical challenges. (shrink)

Since its formal inception in the early 20th century, Islamic economicshas been considered a modern phenomenon, even though its foundations canbe traced back to the earliest of Muslim civilizations. However, despite Islamiceconomics being more than half a century old, there are many serious issues,such as epistemological and methodological concerns, that need to be resolved.In order to delve into such matters, a clear understanding of the origins of modernIslamic economics is necessary. Hence, some of the important questions are:who are its initiators, (...) what were they especially interested in, and how have itssubject matter, agenda and intentions changed through different time-periods.Accordingly, the aim of this paper is to focus on and evaluate the course ofthe early development of Islamic economics via two bibliographies of Siddiqi, and Zaim. In order to attain this aim, content analysis usingexcel-generated heat maps are used to facilitate contextualized interpretation.More specifically, heat maps for the two selected works mentioned above arecreated from the two bibliographies in order to make comparisons betweenthem. (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)

The Book and the Sunnah are the two main sources of Sharʿī science. These two sources are based on narration which requires an absolute certainty, and this makes the reports, especially the mutawātir reports, important for Sharʿī sciences. Many people were involved in the transmission process of the Sunnah and the Book; therefore, Islamic scholars remained loyal to the technical concept “mutawātir reports” which is used in logic and is not open to doubt in terms of credibility. This is particularly (...) important for the science of kalām, which deals with matters of faith. On the other hand, in the science of fiqh, which deals with the practices of the Muslim individuals such as worship and procedures rather than the matters of faith, only the reports that the believer will accept, rather than those that everyone will approve, are sufficient. In this context, as per the science of fiqh, it is sufficient to form a dominant opinion, rather than an absolute certainty as in the science of kalām, for acting upon reports. Some factors, such as the acceptance of conjecture sufficient in the matters associated with fiqh and the low number of mutawātir reports on fiqh matters, also affected the fuqahā’s understanding of certain knowledge. In the context of transmission of the Sunnah, fuqahā partially changed the nature of the concept “mutawātir reports” by going beyond the technical understanding of tawatur. The most important change made by the fuqahā in the nature of mutawātir reports was the inclusion of the phenomenon “sened (chain of transmission)”, which is used to ensure credibility to ḥadīt̲h̲s, in the understanding of tawatur. So much so that while the number rather than the qualifications of the people who convey the reports is important for the credibility of the mutawātir reports in the science of logic; in the determination of mutawātir sunnah, the number of the narration channels which consist of just and fair-minded narrators was taken as a basis in line with the hadith “Whoever ascribes to me what I have not said then let him occupy his seat in Hell-fire.” Even some methodologists valued the justness and fair-mindedness of the narrators so much that they included the famous reports in the scope of mutawātir reports, even though the first layer was ahad, due to their trust in the narrators in the later layers. However, in technical sense, for mutawātir reports, the qualifications of the narrators or who they are is not important at all. On the contrary, any person from a different religion, sect or disposition can take a role in the transmission of mutawātir reports. However, there is no place for fasiq narrators, let alone non-Muslims, in fuqahā’s concept of sened-centered mutawātir reports. Spiritual mutawātir is one of the subjects affected the most by this new understanding of tawatur based on isnād (reporting the chain of transmission). Normally, spiritual mutawātir is the agreement of the reports, conveyed in different texts by a large number of people who cannot agree on a lie, on a common meaning. However, fuqahā interpreted spiritual mutawātir as ahad ḥadīt̲h̲s with different chains of sened reaching a certain number and denoting the same meaning. What makes these two reports different is that the number of narrators assures the credibility of reports in the first one whereas the trust in the justness and fair-mindedness of the narrators does in the second. As a matter of fact, it is not possible to talk about such a spiritual mutawātir if the trust in the justness and fair-mindedness of the narrators who convey the ahad reports is damaged. This approach of spiritual mutawātir was used by the mutakallimūn as much as by the fuqahā. However, they used this approach of mutawātir mostly for matters that are evidenced by the Sunnah but not associated with the essentials of religion, such as Shafa'ah (intercession), Hawd al-Kawthar (Pond of Abundance), Ru’yat Allah (seeing Allah), and imams’ being from Quraysh. Thanks to this new concept of tawatur, Islamic scholars included many ḥadīt̲h̲s that are normally out of the scope of the technical definition of mutawātir reports, in the scope of spiritual mutawātir, and thus provided a credibility to more ḥadīt̲h̲s. (shrink)

Pers İmparatorluğu'ndan miras kalan Pers perspektifi ile birlikte Şiilik, İran'ının jeopolitik eğitimini önemli ölçüde etkilemektedir. Siyasallaşması ile Şiilik, İran'ın ulusal kimliğinin yaratılmasında ve korunmasında en önemli faktörlerden biri, belki de en önemlisi haline gelmiştir. Çeşitli bölgelerde yaşayan Şiiler ile temas halinde bulunan İran bu teması Arap Baharı süreci sonrası yoğunlaştırmıştır. Bu makalede İran’ın Şii Nüfuz Kuşağı Politikası bağlamında Bahreyn’deki Şiiler ele alınmıştır. Makalede ilk olarak Bahreyn’in sosyolojik ve dini yapısı hakkında genel bilgi verilmiş, akabinde Bahreyn’deki Şii gruplar ve liderlerin özelliklerine (...) değinilmiştir. Daha sonra bu grupların İran ile olan ilişkilerini düzeyleri ve faaliyetleri Şii milis gruplar, özelliklerini ve İran adına yürüttüğü çalışmalar incelenmiştir. Araştırma literatür taramasına dayalı olarak gerçekleştirilmiştir. (shrink)

The population growth rate, which started to increase in the world at the beginning of the 20th century, continued to increase rapidly after the 1950s with the developments in the field of health and the decrease in death rates. The biological, psychological and social changes that the aging individual undergoes over time bring along various problems in old age. Both the meaning of old age and the efforts to cope with the problems encountered in old age cause religion to have (...) an important position in old age. In this study, which was designed as a compilation of qualitative research patterns, it was aimed to determine the subject trends and methodological contents of studies on religion and aging abroad in order to inspire studies on aging in our country. The data of 203 studies published in the last 10 years in the journal determined by the criterion sampling technique were obtained by document review. The data obtained were classified under various headings by bibliometric analysis and content analysis. As a result, in the analyzes conducted to determine the subject distribution of the articles published in the Journal of Religion, Spirituality and Aging in the last 10 years, it was determined that the most of the studies (12.8%) were directly on spirituality and the most cited subject was spirituality. Methodologically, 35.5% of the studies were qualitative, 23.6% were quantitative, 4% were mixed methods, and 35.5% were theoretical studies. (shrink)

Ömer Nasuhî Bilmen, daha çok dinî ilimler alanındaki eserleriyle temayüz etmis bir din âlimi olmakla birlikte, edebiyat alanında da çesitli eserler telif etmis bir ediptir. Arap, Fars ve Türk edebiyatları alanlarında derin bir birikime sahip olan Bilmen, dinî ilimler ile ilgili eserlerinde de bu birikimini degerlendirmis ve dinî konuları açıklarken zaman zaman Arap, Fars ve Türk edebiyatlarından bazı alıntılara yer vermistir. Dinî ilimlere dair olan eserleri arasında edebî birikimini en çok yansıttıgı kitabı hadis alanında kaleme aldıgı Hikmet Gonceleri’dir. Çalısmamızda Ömer (...) Nasuhî Bilmen’in bu eserinde hadisleri açıklarken Fars edebiyatından yaptıgı alıntılar ele alınmıstır. Bu alıntıların Farsça metinleri Fars alfabesiyle, okunusları da transkripsiyon alfabesiyle verildikten sonra Türkçe çevirilerine yer verilmis ve bunların kaynakları önemli ölçüde tespit edilerek belirtilmistir. (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)

The book consists of articles in various fields written by graduate students. The articles were selected among many which applied to the "International Student's Work Competition". Then divided into two categories and published a two-volume "The World After the Pandemic" book series. Articles in this volume are related to "Life Sciences and Medicine", "Lifestyle and Urban Planning", "Technology" and "Education" regarding the world after the COVID-19 pandemic.