In hadith of the Prophet his "we" has become an emphasis on social awareness. Not so-called, it is formed in a self-conscious. In this way, the original is returned to the community of faith-communities. This "words, actions and feelings" as he tried to explain. Understood by all levels of society and it is a narrative encompassing their entire. It has managed to social cohesion in the application. This success also shed light on the present century is such a success.SUMMARY: The (...) Prophet adopted his Ummah as a single unity. He associated this unity with a number of characteristics and explained them. He said that point the person or persons who accept them, would gain ummah notion. This can be achieved with good values and bad values. All of them affect the whole of society. This consciousness is the same in the time he lived in the first century and the century of the last living member of humanity. In this context, "we" consciousness, has contributed to achieving the nation's unity consciousness.The Prophet’s "we" is seen to be applied to a variety of metaphors to make it understood consciousness. In this context, it was resembled sometimes to a limb, sometimes a building, sometimes one man, sometimes to a rain. (shrink)

Una conversación con Christian Niemeyer acerca de su nuevo libro: Nietzsche, New School.

Self practices – mental and bodily activities through which individuals try to give a shape to their existence – have been a topic of interest in the social science literature for over a century now. These studies bring into focus that such activities play important roles in our relationship to our social environment. But beyond this general insight we still do not have a framework for elucidating what kind of roles/uses have been attributed to self practices by social theorists historically. (...) Through an analysis of the works of 5 major contributors to the literature (Durkheim, Mauss, Simmel, Giddens and Foucault), the article highlights three distinct conceptualizations, which draw attention to the adaptive, defensive and transformative uses of self practices. Adaptive uses allow individuals to adjust their conduct to collective norms; defensive uses serve the maintenance and protection of self-identity despite de-individualizing pressures; and transformative self practices target the development of alternative ways of living. It is further suggested that the framework developed in the article can provide important clues about the different ‘practical’ solutions offered by social theorists to the problems that modern individuals face in constituting themselves as autonomous subjects. (shrink)

Little attention has been paid to the role of strangers in the social division of labor that is otherwise a key concept in sociological theory. Partly drawing upon Simmel, this article develops a general framework for analyzing the "uses" of "the stranger" throughout history. Four major domains in which strangers have often been employed are identified: (1) circulation (of goods, money, and information); (2) arbitration; (3) management of secret/sacred domains; and (4) "dirty jobs." The article also explores how these activities (...) relate to the characteristics of stranger-relations. It is suggested that such an inquiry, in addition to helping us to understand how the presence of strangers in a society affects the processes of social differentiation, might equip us with a conceptual framework often lacking from purely political and ethical considerations of stranger-relations. (shrink)

Given the privileged status claimed for active learning in a variety of domains (visuo-motor learning, causal induction, problem solving, education, skill learning), the present study examines whether action-based learning is a necessary, or a sufficient, means of acquiring the relevant skills needed to perform a task typically described as requiring active learning. To achieve this, the present study compared the effects of action-based and observation-based learning on controlling a complex dynamic task environment. Both action- and observationbased learners either learnt by (...) describing the changes in the environment in the form of a conditional statement, or not. The findings show that observational learners are sensitive to the instructional manipulations pursued during learning, in ways that are comparable to the active learning conditions. For both, advantages in performance, accuracy in knowledge of the task, and self-insight were found when learning was based on inducing rules from the task environment. (shrink)

The article brings to light the use of recommender systems as technologies of the self, complementing the observations in current literature regarding their employment as technologies of ‘soft’ power. User practices on the music recommendation website last.fm reveal that many users do not only utilize the website to receive guidance about music products but also to examine and transform an aspect of their self, i.e. their ‘music taste’. The capacity of assisting users in self-cultivation practices, however, is not unique to (...) last.fm but stem from certain properties shared by all recommendation systems. Furthermore, unlike other oft-studied digital/web technologies of the self which facilitate ‘self-publishing’ vis-à-vis virtual companions in social media, recommender algorithms themselves can act as ‘intimate experts’, accompanying users in their self-care practices. Thus, recommendation systems can facilitate both algorithmic control and creative self-transformation, which calls for a theorization of this new cultural medium as a space of tension. (shrink)

This study addresses the social aspect of the duty of pilgrimage through the documentation method based on sociological perspective. The aim of this paper is to determine the social gains of people through the pilgrimage. Religion is an phenomenon that people need in every aspect of their daily life. Because religion is one of the phenomenon that deeply affect the individual and society. The pilgrimage, which is one of the sociological expressions of religion, and maintains its existence in the form (...) of creed, worship and religious community, is instrumental in strengthening and consolidating the faith and feeling the feelings of brotherhood. For instance; spiritual fundamentals of integration are based on Quran by means of worships such as salaat, fasting and alms with the pilgrimage as well as the messages serving as guidance for socio-cultural integration. In accordance with this, worships, with its psychological effects, lead people to attain social aspects such as brotherhood, solidarity, protecting each other, enduring and overcoming distresses together, accomplishing societal sharing by meeting on the common ground of benefaction in the establishment and subsistence of the Islamic community. The pilgrimage, on that sense, is required to have its principal qualification once more in where the historical, social, political and economic issues of the Islamic world are discussed and solutions addressing such issues are delivered accordingly. Therefore, the pilgrimage is not expected to only affects the individuals, families, groups but also regulates the national and transnational lives of societies. (shrink)

Reseña de los libros: Barbara Neymeyr - Kommentar zu Nietzsches "Unzeitgemässen Betrachtungen": I. David Strauss der Bekenner und der Schriftsteller, II. Vom Nutzen und Nachtheil der Historie für das Leben, Berlin/Boston: de Gruyter, 2020 Barbara Neymeyr - Kommentar zu Nietzsches "Unzeitgemässen Betrachtungen": III. Schopenhauer als Erzieher, IV. Richard Wagner in Bayreuth, Berlin/Boston: de Gruyter, 2020.

A study on the two concepts of spandrel and fitrah, which appear to have the same meaning but are interpreted differently due to differences in perspective. Both concepts recognise the existence of certain innate faculties in humans and posit that these faculties predispose humans to belief. Spandrel posits that these innate faculties are a by-product of adaptations that enable us to survive in the evolutionary process, whereas fitrah asserts that these faculties are bestowed by God. The impetus for this study (...) is the recognition that human beings are creatures of faith. The prevalence of belief in supernatural powers across all periods, geographical regions and cultures throughout human history, coupled with the existence of common features in all such beliefs despite formal differences, demonstrates the necessity for further research in this area. (shrink)

ABSTRACT The following article highlights post-Kantian philosophical moments in Kant’s Critique of Judgment. Post-Kantian is less a temporal designation and more a conceptual category indicating the absence of a unified Critical system. This article focuses on three specific areas where conceptual commitments in the first two Critiques are questioned and undermined in the third Critique leading to an incomplete system. The purpose of this article is to move away from a reading of Kant that simultaneously privileges the Critique of Pure (...) Reason (over and above the other two critiques) and that uses the Critique of Pure Reason as a lens through which to read the critical system. This shift toward the third critique is to specify the nonunified aspect of the Critical system and to highlight significant moments of the Critique of Judgment. This article concludes by specifying the precise moments where Kant’s third Critique moves beyond the boundaries of the first two. (shrink)

Modernizmle birlikte Batı'nın değişen insan, dünya, evren ve Tanrı algısı, şüphesiz Batı ile sınırlı kalmamış, hemen hemen bütün dünyayı etkilemiştir. Maddeye şekil verme hünerini ileri derecede geliştiren ve bunu kullanarak dünyanın geri kalan önemli bir kısmını ya bizzat veya nüfuz alanı oluşturarak egemenliği altına alan ve dünya coğrafyasında önemli değişiklikler meydana getiren Batı'nın bu faaliyetleri, ondan etkilenen diğer kültürlerin kendi din, ahlak, gelenek ve adetlerinden şüphe etmesine sebep olmuştur. Batı'nın üzerimizdeki askeri faaliyetlerinin ve belki Batı'ya olan coğrafi yakınlığımızın, bu etkinin (...) bizde daha fazla hissedilmesinin kaynağı olduğu söylenebilir. Bu çerçevede, fikir dünyamızda son yüzyılda seyreden bir hareketlilikten ve buna bağlı olarak meydana gelen önemli değişikliklerden söz etmek mümkündür. Kendi kültür, ahlak, din, örf, adet, gelenek, kısacası medeniyet anlayışımızı, yeni paradigmaya uydurma gayreti, aydınlarımızın çoğunun seçtiği yol olmuştur. Bununla birlikte Batı'dan teknolojinin, teknolojiyi oluşturan bilginin ve bilgi yönteminin alınmasının şart olduğunu, ancak kadim kültürün korunması gerektiğini savunan aydınlarımız da az değildir. İşte bunlardan biri de son yüzyılda, kültürümüz ve kültürümüzü meydana getiren bilgi dallarıyla ilgili birçok eser kaleme almış olan Ömer Nasuhi Bilmen'dir. Bir toplumu, diğerlerinden ayıran en önemli faktörlerden biri de etik kurallar konusundaki tercihlerdir. Bilmen, belki de bunu fark ettiği için, etik konusuna çok fazla önem vermiş, bu konudaki değişime karşı çıkmış ve kadim ahlak sisteminin korunması gerektiğini var gücüyle savunmuştur. Bu kitap ise, Bilmen'in bu konudaki düşüncelerini ele almakta ve irdelemektedir. (shrink)

This paper focuses on the position of consent in prevailing models of hegemony. It is argued that the commonly invoked consent assumption is a weakness in the hegemony construct that demands review. Consent is purportedly a crucial element of the hegemony dynamic, yet is often overlooked in favour of dominance and resistance. To illustrate this, the paper provides a genealogical account of the consent premise as it is formulated in notable models of political hegemony. This reveals a declining interest in (...) the purportedly crucial consent element of the hegemony construct, accompanied by a reductive view of language and discourse. Next, the paper contrasts the collective consent premise with modern notions of individual sexual consent. This highlights the connection between the consent assumption and hegemonic masculinity. It is observed that if hegemony is based on modes of control and the lack of meaningful choice, it is not founded on consensus. Rather, it is postulated that such conditions might aptly be described as a form of tolerance. This concept is outlined here as a means of departure towards theorizing how hegemonic domination might be actualized discursively without the requirement of consent. In this respect, the paper responds to proponents of post-hegemony by arguing that it is not the concept of hegemony that is outmoded, but rather how it is secured. (shrink)

In this article the authors would like to present a history of the Turkish feminist movement. The roots of the feminist movement go back to the last decades of Ottoman Empire in Turkey when westernisation had started to take place. During the firts decade of the Republic many steps were taken to enable women to get involved in public, political and professional life and to encourage more equality in family matters. Women’s emancipation became a significant symbol of modernity. Kemalist reforms (...) attemted to create a new woman who could take place in public sphere with the men. During the 1970’s the movement of women almost disappeared in nationalist and socialist movements. After the military intervention in 1980 new female actors started to present new demands and change the nature of feminist movement in Turkey. (shrink)

In problem solving research insights into the relationship between monitoring and control in the transfer of complex skills remain impoverished. To address this, in four experiments participants solved two complex control tasks that were identical in structure but varied in presentation format. Participants learnt either to solve the second task, based on their original learning phase from the first task, or learnt to solve the second task, based on another participant’s learning phase. Experiment 1 showed that, under conditions in which (...) participants’ learning phase was experienced twice, performance deteriorated in the second task. In contrast, when the learning phases in the first and second tasks differed, performance improved in the second task. Experiment 2 introduced instructional manipulations that induced the same response patterns as Experiment 1. In Experiment 3 further manipulations were introduced that biased the way participants evaluated the learning phase in the second task. In Experiment 4, judgments of self-efficacy were shown to track control performance. The implications of these findings for theories of complex skill acquisition are discussed. (shrink)

In this paper1 i intend to elucidate a thesis that lies at the heart of Fichte’s theory of rights. This thesis states that rights are the essential foundation of rational political order not only because they govern relations among human beings but also because they help them to realize themselves as free agents. In Fichte’s words, rights are the “conditions” under which human beings can become aware of themselves as “self-positing subjects.”2 This thesis calls for the rejection of the claim (...) central to natural rights theories that the main task of rights is to protect liberties that human beings have by virtue of their “natural” or “God-given” qualities.3 This is because Fichte’s thesis implies that .. (shrink)

Fıkıh usulünün dil ve yorum bahislerinde yer alan konulardan biri âmm lafızlardır. İlk dönemlerde umum ifadelerin tanımına, varlığına ve kapsamına dair tartışmalar yer alırken Gazzâlî sonrasında klasik mantığın konularından olan tümeller de tartışmada yerini aldı. Bu makale âmm lafızların gönderimde bulunduğu anlamın tümelliğini sorgulamakta ve klasik sonrası usul düşünürlerinin umum-tümel ilişkisine dair teorik açıklamalarını incelemektedir. Makalenin iddiası şudur: Fıkıh usulünün elfâz bahislerinde ele alınan umum ifadelerin tümellere delâletini savunan ve bunu dilin zihnî suretlere vaz olunmasına bağlayan ilk usulcü Gazzâlî’dir (ö. (...) 505/1111). Fahreddin er-Râzî (ö. 606/1210) ve sonraki dönem usulcüler ise âmm lafızların tümelliğini kabul etmemiş sadece fertleri arasında tümel bir anlamın var olduğunu savunmuştur. Aynı düşünceyi devam ettiren Karâfî (ö. 684/1285), İsfahânî (ö. 688/1289) ve Sübkî (ö. 771/1370), İbn Sînâ’nın (ö. 428/1037) etkisiyle umum ifadeleri tümel önermeler olarak değerlendirirken Teftâzânî (ö. 792/1390) kapsam kavramı üzerinden hem tüm hem tümel olarak görmüştür. Her iki farklı anlayışın öğretilerini eklektik bir tavırla inceleyen Cem‘u’l-cevâmi‘ üzerine şerh ve haşiye yazan usulcüler ise tüm, tümel ve tümel önerme olmak üzere üç farklı kabul sergilemiştir. (shrink)

What drives us to make decisions? Future-Minded explores the psychological processes of agency and control. If you've ever wondered why we think of coincidences as matters of fate rather than the result of the laws of probability, this book provides the answer. From memory and reasoning to our experiences of causality and consciousness, it unpicks the mechanisms we use on a daily basis to help us predict, plan for and attempt to control the future. Future-Minded - Features a wealth of (...) real world examples to help you engage with this fast-developing area. - Provides clear analysis of psychological experiments and their findings to explain the evidence behind the theory. Thought-provoking and highly topical, Future-Minded is fascinating reading for psychology students studying cognition or consciousness, and for anyone interested in understanding how we try to determine the future. (shrink)

Reseña del libro Das verletzbare Selbst. Trauma und Ethik, de von Werner Theobald.