This article uses bibliometric analysis to empirically examine research on business ethics published in a broad set of journals, focused over the period 1988-2007. We consider those journals with an emphasis on accounting. First, we determine the citation frequencies of documents to identify the core articles in accounting research with an ethics focus as well as the contributions of influential fields included in the research sphere of these journals. We also employ document co-citation analysis to analyze the scholarly communication patterns (...) that exist within the realm of the specified articles. Second, we utilize social network analysis tools to profile the centrality features of the co-citation network of these documents. (shrink)

The COVID-19 pandemic affected education institutions just like several other sectors. These institutions, which are among the places where people are found collectively, were the first places that were closed for precaution. Some problems of distance education conducted in online platforms which were assumed upon the termination of face-to-face education emerged in time. Especially in this urgent solution, where the workload of teachers has increased, some application difficulties have been identified in foreign language teaching. From this point of view, considering (...) the foreign language education policy and planning, this study deals with the distance education practices of English teachers, the difficulties they encounter in the process, and their solution proposals. The research, which was designed as a qualitative study, was conducted with a case study design. The participants of the research are 13 English teachers working at the secondary school level in different districts of Northern Cyprus determined by the homogeneous sampling method. The data were collected through semi-structured interviews developed by the researchers. The qualitative data were analyzed with descriptive analysis. As a result of the interviews with the teachers, it has been determined that there are problems related to technology, students, online classes, and planning in English teaching carried out with distance education applications. Accordingly, the teachers offered their recommendations that could be a solution to the existing problems. (shrink)

The first Turkish logic books in Turkey were written in the second half of the 19th century. Based on the views of Aristotle's logic, Al Farabi-Ibn Sina embodied the tradition of classical logic approach in Turkey. In this framework, studies began to investigate the basic concepts, problems and discussions of classical logic (general logic). Especially the first half of the 20th century translations done and developments in logic posed pioneering work of symbolic logic by introducing it to Turkey, while some (...) German philosophers such as Reichenbach and von Aster coming to Istanbul University after 1933 made great contributions to the beginning of academic adventure of symbolic logic in Turkey. As for the 21st century, both the Istanbul University Center for Research and Practice in Logic and also the Turkish Logic Society were constituted in 2014. Since then they, together with some universities and institutions, have regularly organized workshops, summer schools, international activities etc. What is more, they have attempted to publish papers presented in these organizations too. It can be seen from all of these platforms that young logicians in today’s Turkey are much more interested in issues in symbolic logic, i.e. contemporary discussions. Symbolic logic has had broad application areas in mathematics, physics, computer sciences, and various branches of engineering recently. For this reason, young symbolic logicians could be directed specifically to research on applications of logic in philosophy to illuminate the contributions, and ultimately the meaning of symbolic logic for philosophy. In fact, in order to strengthen the interaction between philosophy and symbolic logic in general, young logicians’ inquiries would have a great importance. Furthermore, it would be useful to draw attention to the necessity for these logicians to carry on their studies by following developments in philosophy, logic, mathematics, and science and also by being informed about philosophical arguments related to these areas. (shrink)

With a crown of thorns on his head, nails in his hands and feet, and a spear wound in his chest, Jesus Christ of Nazareth, who was hanging on the Cross, has occupied Christians for hundreds of years and continues to do so. All Christian faith centres around Jesus, who sacrificed himself on the crucifix for this symbolized event, or "salvation of sinful mankind." In this framework, Christians believe that every human being should imitate the life of Christ as a (...) "model savior", and especially experience the same wounds and passion on the crucifix. Paul was the first to say that he had the scars of Christ on his body. Francis of Assisi and others followed him, and they were considered stigmatics/stigmata bearers. In our country, although there have been many studies on Jesus, no study on the subject of stigmata has been found. Therefore, in this article, the emergence of the understanding of stigmata in the context of bearing the wounds of Jesus Christ on the cross on the body of believers, its historical development, the perceptions of the Middle Ages and the stigmata of Paul and Francis of Assisi will be discussed. Thus, the development of the understanding of stigmata in the Christian world and how effective it is will be tried to be revealed. (shrink)

Understanding the hadiths requires not only knowing the language well but also knowing the intention of the narrator, the environment and context in which the word is uttered. Furthermore, within a language, the presence of the words which have entirely disconnected from their real meaning due to the metaphoric and idiomatic use of them developed in time requires making more efforts to understand them. In this respect, the expression ‘Aqrā-Ḥalqā’ used by Prophet Muhammad (PBUH) for Ṣafiyya in the Farewell Sermon (...) when he was leaving Mecca, is mostly attributed to inauspiciousness and thus, requires special investigation. Determination of the correct meaning and use of the expression will prevent any misunderstanding. However, only the literal equivalences of the expression have been used in its annotations and translations until now. By including the annotations and translations of the expression in dictionaries and Ġarību'l- Ḥadīth books, which were written with a more specific purpose, this study aims to find the most suitable meaning by considering all these data and the data which compatible with the sunnah.Summary: Before the leaving of Prophet Muhammad after the Farewell Sermon, he learned that one of his wife Ṣafiyya is in her period (ḥayḍ). After hearing this, he used the expression ‘Aqrā-Ḥalqā’. These statements are not frequently used in the Arabic language. The expressions, which we encounter in some ancient Arab poems, were mentioned several times in some hadiths while narrating the stories of the past societies (ummah), and as far as we can see they were used only for Ṣafiyya by the Prophet. The reason for Prophet's expression was because after he was informed that Ṣafiyya was in period, he thought that she did not make the obligatory circumambulation. Depending on this, the Prophet thought that they could not returning to Medina immediately; thus, he said this word with the confusion and anxiety caused by the difficulty of staying in Mecca for a while with a crowded pilgrim group. With regard to the meaning of these words, both the diversity in the translations and some negative comments and inferences in the annotations, this study was written.There is a sufficient amount of information about the meanings of this expression in classical dictionaries and works such as Ġarību'l- Ḥadīth. These works state that they have meanings such as death, injury, infertility, illness, bad luck and mourning at the root of the words. Although the fundamental roots of the words have these meanings, the expressions have undergone a change and transformation. As with some other examples in the Arabic language, these words have lost their relevance for their meaning root gradually and have been used more often for astonishment. This information is included in both classical sources and contemporary studies on the subject.Despite the fact that the expression has become independent from their root meaning and has an astonishing sense used in case of confusion, negative emphasis comes to the fore both in Turkish translations and in some commentaries. In Turkish translations, the usages which are related directly to the word itself and emphasizing its meaning for bad luck are dominant, but sometimes translations that give the meaning of astonishment, sometimes translations that are not related to the word have been made, and sometimes they have been contented with latinizing the word instead of translation. Additionally, the malediction used in searching the correct meaning to the word leads to an emphasize toward negativity.While most of the annotations do not give much information about the expressions, it is seen that some authors give a negative meaning to the words and accordingly, they make a comparison between Ṣafiyya and ‘Ā’isha. Because of the special situation of ‘Ā’isha, she was upset that she could not make umrah and she conveyed this situation to our Prophet. Hence the Prophet produced a solution for her to complete her umrah. In the one hand, producing a solution to ‘Ā’isha by the Prophet and comforting her, on the other hand, his expression ‘Aqrā-Ḥalqā’ for Ṣafiyya in a similar situation led some scholars to conclude that Ṣafiyya was not as valuable as ‘Ā’isha in the eyes of the Prophet. However, this result is not acceptable. Although there is no evidence for this, in another annotation, it is conveyed that the Prophet had said these words to her by its meaning for “her tongue is long” because Ṣafiyya spoke to the Prophet with disrespect. Another commentary based on this promise makes the provision that a man can talk heavily to his wife when she delays something.The implications that depend on the assumption these words have negative meanings and produce results related to this assumption are incompatible with other data of circumcision. It could not be possible that the Prophet, who defended Ṣafiyya against the criticism against Ṣafiyya and who even guided him to defend himself, had a bad word for his wife. If the meaning of bad luck is given, then the Prophet will be the first person who disregards his own word “there is no bad luck”. Besides, the Prophet's good communication with the women in all areas of his life makes it impossible for him to say "damn" to one of his wives. It seems it is not logical for the Prophet to say this word to his wife, who is waiting in sorrow in front of his tent even after special worship Hajj.The translations, which are opposed to both the basic principles of religion and the guide life of Prophet, bring many problems. This translations, on the one hand, are drawing a portrait of a prophet who is intolerant to women and their specific situations, degrading women, and able to say rude and bad words whenever he wishes, on the other hand, are reflecting an image for the Prophet who does not comply with his own warnings. However, based on the information provided by the classical dictionaries, translations such as "Alas!" to indicate the magnitude and gravity of the situation that the word is currently facing, or "Wow!" to express the astonishment, will prevent all these negative consequences.As in many other fields, the translation of religious texts, especially hadiths, appears as an area that needs to be carefully considered in this regard. Thus, the expression ‘Aqrā-Ḥalqā’ was chosen as the main theme of this study. The translation of hadiths has an essential function and the only way for those who do not speak Arabic is to learn about the life of the Prophet. For this reason, one of the main results of the study is that only knowledge on grammar is not sufficient for the translation of the hadiths. On the contrary, the persons who will translate hadiths must have many competencies in the field such as the reasons for hadiths, their relationship with other hadiths, and understanding the hadith in line with the basic principles. Beyond this knowledge, it should be expected to master areas that require particular studies such as strange words in the language, meaningful constrictions, enlargements and shifts over time, proverbs and idiomatic expressions. Otherwise, it will be impossible to prevent a biased and wrong prophet representation. (shrink)

Plagiarism is a pervasive challenge throughout academia perpetuated by the advent of technology, lack of ethical education, and the ambiguity in its definition. Plagiarism in the United States’ higher education settings has gained more attention over the years as international student population has increased. Considering how higher education institutions are growing as international spaces due to globalization, it is crucial to closely examine ethical issues concerning the diverse and multicultural student population. A prevailing view of plagiarism asserts that international students’ (...) plagiarized texts are influenced by their ethical judgment and cultural backgrounds. This invites the question of whether ethical decision-making processes and cross-cultural perspectives are taken into consideration when instructors encounter instances of plagiarism committed by international or multicultural students. This paper intends to expand on the concept of culture in regard to the ethical dilemmas of plagiarism. Extending the discussions of cross-cultural influences surrounding plagiarism and ethical judgments in higher education, we position ourselves as viewing culture through the expanded lenses of macro- and micro-level cultural practices. In response to the internationalization of higher education, we advocate for changes in higher education curricula and instruction towards more cultural responsiveness and inclusivity. Instead of questioning or criminalizing ethics based on cultural background, especially in the cases of plagiarism committed by international students, we suggest approaching culture using the expanded perspectives of macro- and micro-cultural practices. The paper also provides recommendations for higher education instructors when tackling ethical dilemmas while preventing and managing situations of plagiarism. (shrink)

Discussions on women's work and its private and social value have begun with the history of mankind. But until the Industrial Revolution, great differences between men and women labour haven’t been emerged. After that revolution, as most of values, the worth of women's work has changed. After the Industrial Revolution, mass production and transnational wars have resulted rising both for supply and demand of female labour forces. Then female labour force has come into public area and women have got out (...) from their households for paying jobs. This trend has been similar in Turkey, too. However, discussions about the conditions of women participation in labour force have been continuing. Today, in Turkish society, some surveys show that it is widely accepted that women can work outside the home for paying jobs. The ratio of those saying “women can work outside of their home is acceptable and favourable” reached 85% of the population. But there are still some opposite views. Some opponents concern for traditional values, some others for religious understanding. The main issue is managing domestic responsibilities of women in the household and imagined rules of religion on working outside of the home. In this study, the questions about these issues asked for to the High Council of Religious Affairs in Turkey are embraced within the context of how issues are differentiated from male and female perspectives. (shrink)

This paper examines the nature of “asceticism” (rīyāḍat) in Sufism, revolving around the works of the 13th century Persian Sufi Mawlānā Jalāl al-Dīn Muḥammad Rūmī Balkī and exploring two critical inquiries: Firstly, it seeks to determine whether Rūmī’s mystical perspective on asceticism is world-rejecting or world-affirming. Secondly, it investigates potential parallels and divergences between Rūmī and Meister Eckhart’s stances—specifically, through the Dominican’s Sermons and Treatises—and assesses the implications for the two figures. In examining Rūmī’s works, the current research primarily relies (...) on secondary sources within the Persian intellectual tradition to provide an intracultural context. Utilizing horizontal and vertical interpretations, this study examines critical themes in Rūmī’s works, such as love, detachment (zuhd), the world’s deceptive nature, and seclusion. The findings reveal that Rūmī’s asceticism is not “monastic” (ruhbānī); instead, it balances moderate abstinence and worldly engagement, underpinned by the Quran and the ḥadīth teachings. Rūmī and Eckhart underscore asceticism as an inner transformation rather than mere physical austerity, emphasizing inner purification, self-transcendence, and spiritual detachment as routes to divine unity. The two thinkers’ teachings are catalysts for profound personal transformation and a more fulfilling life in today’s world. (shrink)

In recent years, and in the current climate crisis, the interest in veganism and sustainable diet/lifestyle has increased. This growing interest can also be seen within academia. Therefore, we set out to systematically document and organize the social psychological literature on veganism and vegan identity to identify where the field currently is, and what we need to do next. Following PRISMA guidelines we identified a data set of 26 academic papers published between 2010 and 2021. Through a thematic analysis of (...) the data, we created four categories of study focus and content: vegans as a disadvantaged/stigmatized group, the role of ideology in negative attitudes toward vegans, the role of moral and ethical beliefs in changing or sustaining dietary preferences, and veganism as a social movement and vegan activism. Our analysis emphasizes issues with merging all non-meat eaters, reduction of veganism into dietary or lifestyle choices neglecting the politicized content and movement, lack of processes underlying emergence and endurance of veganism, and decontextualization of vegan identity. What is needed is a more fine-grained exploration that addresses the identified issues to account for the content of vegan identity. This would expand, for example, the motives literature to include and emphasize intersectionality in a vegan identity context. Specifically, to facilitate a more sustainable lifestyle, the content of social dimensions needs to be qualitatively explored. (shrink)

One of the Sustainable Development Goals is to reduce the global maternal mortality rate. Antenatal care is a crucial component in achieving this goal. The aim of our study is to reveal the perceptions and expectations of midwives and women regarding antenatal care. In this qualitative study, Husserl's philosophy of phenomenology was adopted to emphasize the knowledge of experiences. One-to-one in-depth interviews were conducted with 31 participants – 15 midwives and 16 women – who received antenatal care in Türkiye. Each (...) interview was recorded and transcribed verbatim. The data obtained from the research were analyzed using traditional content analysis, resulting in five main themes and ten sub-themes. The main themes were "Lack of knowledge/awareness," "Midwifery in Antenatal Care Services," "Practices within the Scope of Antenatal Care," "Factors Hindering Receiving Antenatal Care," and "Expectations from Antenatal Care." The women participating in the research could not define the concept of "Antenatal care" and did not consider the service they received during pregnancy as antenatal care. It was determined that midwives could not provide quality antenatal care services to women for various reasons. Midwives should raise women's awareness about antenatal care, which includes examination, treatment, education, and counselling. In addition, the areas of need of primary health care services should be determined, and necessary improvements should be made. (shrink)

Post-Theories in Literary and Cultural Studies brings to attention the post-theoretical discussions on the changing perceptions in literary and cultural studies. In four sections the volume presents essays that trace the engagement of post-theory with post-postmodernism, posthumanism, ethics, and politics.