One of the most important criteria for professionalism is accumulation of knowledge that is usable in professional practice. Nursing models and theories are important elements of accumulating nursing knowledge and have a chance to guarantee the ethical professional practice. In recent years, there has been an increase in the use of models in nursing research and newly created terminology has started to be used in nursing. In this study, a new model, termed as the Professional Values Model, developed by the (...) authors was described. Concepts comprising the conceptual framework of the model and relations between the concepts were explained. It is assumed that awareness about concepts of the model will increase not only the patients’ satisfaction with nursing care, but also the nurses’ job satisfaction and quality of nursing care. Contemporary literature has been reviewed and synthesized to develop this theoretical paper on the Professional Values Model in nursing. Having high values in nursing increases job satisfaction, which results in the improvement of patient care and satisfaction. Also, individual characteristics are effective in the determination of individual needs, priorities, and values. This relation, proved through research about the Professional Values Model, has been explained. With development of these concepts, individuals’ satisfaction with care and nurses’ job satisfaction will be enhanced, which will increase the quality of nursing care. Most importantly, nurses can take proper decisions about ethical dilemmas and take ethical action when they take these values into consideration when giving care. The Professional Values Model seems suitable for nurse managers and it is expected that testing will improve it. Implementation of the Professional Values Model by nurse managers may increase motivation of nurses they work with. It is suggested that guidance by the Professional Values Model may help in enhancement of motivation efforts of the nurse managers and therefore should be taken into account. (shrink)

Background The Covid-19 pandemic has impacted compassion fatigue and the mental health of health care providers, particularly midwives and nurses. Although there are studies involving health workers such as nurses and physicians affected by the pandemic’s compassion fatigue, few studies include midwives. Research objective The present study seeks to investigate the effects of compassion fatigue experienced by midwives working under intense stress during the third wave of the COVID-19 pandemic on the level of moral sensitivity. Research design This is a (...) descriptive-correlation study. Participants The statistical population consisted of all the midwives in Türkiye hospitals in 2021. This cross-sectional study was collected through a questionnaire using convenience sampling. Three hundred and ten midwives working in different units of the country participated in the study. Ethical considerations Approval from the researcher’s university Institutional Review Board for ethical review was obtained with the code of IRB 20/510. Findings The average age of the midwives is 34.29 ± 8.39. It has been noticed that 43.5% of the midwives work in public hospitals and 38.1% in family health and community health centers. Midwives’ mean MR-CS score is 67.11 ± 25.13, secondary trauma sub-dimension average 15.77 ± 6.23, and occupational burnout sub-dimension 40.69 ± 16.35. The mean moral sensitivity questionnaire score is determined as 93.86 ± 19.51. It has been observed that the working style and working time are effective on compassion fatigue. In the linear regression model, 98% of compassion fatigue was explained. Age, secondary trauma, and occupational burnout sub-dimensions affect the model. Discussion Working year, working style, second trauma, age, and occupational burnout parameters may help explain some of the links between midwives’ symptoms of compassion fatigue. Conclusion The pandemic affects the compassion fatigue of midwives. It is crucial to provide social support to midwives and health workers to prevent compassion fatigue and examine and control groups at risk in mental health. (shrink)

Background: Food is an important part of nursing care and recognized as a basic need and a human right. Nutritional care for older adults in institutions represents a particularly important area to address in nursing education and practice, as the right to food can be at risk and health personnel experience ethical challenges related to food and nutrition. Objective: The present study investigates the development of coursework on nutritional care with a human rights perspective in a nursing programme for first-year (...) nursing students and draws upon reflections and lessons learned. Research design: The study utilized educational design research. The coursework, developed through two rounds, combined on-campus learning and clinical placement in nursing homes. Nursing studentsʼ perspectives and experiences gathered through focus groups and a written assignment informed the development and evaluation of the coursework. Participants and research context: In the first round, multistage focus group interviews were conducted with 18 nursing students before, during and after placement. In the second round, four focus group interviews with 26 nursing students were conducted shortly after placement. Ethical consideration: The study was approved by the Norwegian Centre for Research Data. Findings: Three main ʽlessons learnedʼ emerged regarding introducing a human rights perspective in nursing education: 1) the contribution of the human rights perspective in changing the narrative of ʽvulnerable and malnourished patientsʼ, 2) the importance of relationships and experiences for learning about human rights and 3) the benefit of combining development of ethical competence with a human rights perspective. Conclusion: A human rights perspective enabled the students to give meaning to nutritional care beyond understanding of food as a basic physical need. Incorporating human rights in nursing education can support nursing students and nurses in recognizing and addressing ethical and structural challenges and being able to fulfil the right to food for patients. (shrink)

Background: Human rights are an important part of nursing practice. Although there is increasing recognition regarding the importance of including human rights education in nursing education, few studies have focused on nursing students’ perspectives and experiences in relation to human rights in nursing, especially regarding older nursing home residents’ right to food. Objective: To explore nursing students’ perspectives and experiences in relation to the right to food. Research design: The study followed a qualitative interpretative research design. Data were collected from (...) multistage focus groups before, during and after clinical placement in a nursing home and analysed through thematic analysis. Participants and research context: Participants were 18 first-year nursing students; the study was conducted in 2017. Ethical considerations: This study was approved by the Norwegian Centre for Research Data. Findings: Students’ understanding of older nursing home residents’ right to food was a dynamic process. Their perceptions evolved from a polarized perspective to a reality orientation and finally to retrospective reflection. Discussion: The article discusses how nursing students learn about and understand human rights within and throughout their placements. Conclusion: The study bridges human rights theory and practice. Findings suggest that the human right to food must be enacted in daily practice for students to learn in context. Human rights education, specifically pertaining to nutritional care, thus benefits from a practice-oriented approach preparing students to face ‘real life’ challenges and ethical dilemmas. Findings will help nurse educators tailor education in this field. (shrink)

In the digital age, the relationship between film and literature demonstrates how different forms of art can collaborate to improve the storytelling experience. Rather than competing, these mediums complement one another, each bringing their own strengths to the storytelling process. This mutual relationship not only enhances the audience's experience but also fosters a greater appreciation for both film and literature (Hutcheon, 2006; Sanders, 2016). The various film adaptations of Chris Van Allsburg’s picturebook Jumanji (1981) are excellent examples of how literature (...) and film can complement and improve one another over time. The first major adaptation of Jumanji was released in 1995 starring Robin Williams and directed by Joe Johnston. Decades later, the story of Jumanji was revitalized with the releases of Jumanji: Welcome to the Jungle (2017) and Jumanji: The Next Level (2019) both directed by Jake Kasdan. These adaptations illustrate the changing nature of storytelling across mediums and how each new iteration introduces new perspectives and engages contemporary audiences in novel ways. Mikhail Bakhtin’s concepts of heteroglossia and dialogic relationship (1981) are great tools for understanding how different voices and cultural contexts interact within and between texts, thereby revealing the dynamic nature of storytelling and interpretation. Thus, this paper aims to investigate how Bakhtin's concepts of heteroglossia and dialogic relationship function in Jake Kasdan's 2017 sequel, focusing on how the film adaptation evolves in response to its contemporary context. (shrink)

Çağdaş zihin felsefesi tartışmalarında baskın pozisyon şüphesiz ki fizikalizmdir. Ancak fizikalizmin nesnel bakış açısı ile fenomenal bilinci açıklayabilen kuşatıcı bir bakış açısı sunulamamaktadır. İçsel deneyimin içeriklerine ait fenomenal nitelikleri, fiziksel niteliklere indirgeyen açıklama modellerine getirilen güçlü itirazlar ile zihinsel ve fiziksel karşıtlığını kabul eden felsefecilerin sayısı giderek artmaktadır. Bu da çağdaş zihin felsefesinde düalizmin yeniden yükselişi anlamına gelmektedir. Bu yükseliş, töz düalizminden yana değil, bedenin hem fiziksel hem zihinsel nitelikleri olduğunu kabul eden nitelik düalizminden yanadır. Bir yandan anti-fizikalist argümanlar, nitelik (...) düalizmi için destekleyici savlar olarak değerlendirilmekte, bir yandan da töz düalizminin açmazları için nitelik düalizmi bir çözüm olarak görülmektedir. Bu çalışmada, nitelik düalizminin fizikalizme karşı töz düalizminden daha güçlü bir alternatif oluşturup oluşturmadığı iki yönlü olarak ele alınmaktadır. İlk olarak, fizikalizme getirilen itirazların nitelik düalizmine olduğu gibi töz düalizmine de dayanak sağlayabileceği ihtimali irdelenmekte, ikinci adımda ise töz düalizminin yol açtığı problemlerin nitelik düalizmi tarafından çözülüp çözülemediği tartışılmaktadır. (shrink)

Due to its structure, language is open to change with the differentiation of time and events. The importance of language, which has a great importance in interpersonal communication, is much more privileged for Muslims who shape their civilizations according to the Qur’ān. Because the language in question in this medium is not only an element that completes human relations, but also the language of religion with divine characteristics, which communicates with people through revelation and belongs to the supreme creator. It (...) is normal for a language, which is considered to be a social phenomenon, to be constantly open to change due to meaning expansion, meaning narrowing or meaning distortions. It is possible to change the language in proportion to the development of the human mind. However, if the “language of religion” is in question, it is extremely important in terms of the universal messages it carries that the concepts it contains should not be expanded or distorted in order to preserve the purity of that religion. It is certain that the change that will occur in the words of the Qur’ān will affect its interpretation and thus religious life. In a realm where revelation is fixed and unchangeable, time and understanding are variable, what matters to us is how much we are in harmony with the first and essential meaning given to the concepts in our effort to understand the Qur’ān. In this article, with the revelation of the revelation, the expansion of the concept of mustad‘af to gain new political meanings, a case which almost all commentators have agreed on until today, has been analyzed, especially in the last century. The concept of mustad‘af, which is mentioned in four verses in the Qur’ān and is rarely included in the hadiths, basically represents the people who have not had the opportunity to migrate to live their faith, who were persecuted by deniers and oppressors and whose right to worship was taken away. The concept of mustad‘af, which basically means “weak, belittled and oppressed”, gained a religious content with Islam and preserved it. While the concept has been used in a narrow sense in the Sunni world until today and did not develop any meaning, it found a wide place in the Shiite world and underwent new meaning expansions. After the period of Hulefa-i Raşidîn, the Shiites accepted themselves as victims of the treatment they received by the political powers and named themselves as mustad‘af, and they produced a literature of victimization from there. This concept, which is used by Shiite scholars for people who sometimes do not fall into blasphemy and shirk, and sometimes believe in Allah and His Messenger, although they are not subject to the sect of shia, has been made available for new meanings with the change of world politics after the modern period. In the 19th century, the “social justice” and “equality” discourses of communism affected the Islamic world as well as the whole world. In addition to the establishment of many “left”-centered political parties in the Islamic world, contemporary Muslim thinkers were also influenced by this, and after a while many Islamic values started to be considered as left-wing. Especially before the Iranian Islamic Revolution in 1979, the proletariat and bourgeois conflict was evaluated as an affiliate and mustad‘af, and it was hoped that the neglected masses would be converted to Islam with this new discourse. Those who have an imperialist and capitalist character, covet the wealth of third world countries and do all kinds of evil against them. Those who were left weak, exploited and stripped of their resources were regarded as mustad‘af. Again, the dictators who came to power against the will of the Muslims were evaluated as mustaqbir and the masses of the people as mustad‘af. It is possible to read a historical or religious text through any ideology. However, the fact that should not be ignored here is that if every word and concept in the Qur’ān loses its meaning in the medium and culture in which it descended, the language of religion and therefore all values belonging to religion will evaporate over time. (shrink)

Since the beginning of the late modern era, modern constitutions have been trying to keep both group rights as minority rights and individual rights. But, in some cases, it is still ambiguous if an action or a phenomenon must refer to individual rights or group rights. Abortion discussions, with regard to political rights, are one example of these ambiguous cases. In this context, whereas Liberal view tends to regard abortion as individual rights of a woman, Communitarian view can be against (...) it by pointing out the right to life and this case may lead to a kind of liberal constitutional crises. This article gains importance as such constitutional crises still emerge even nowadays. John Rawls’s theory of overlapping consensus in Political Liberalism tries to solve these political conflicts that emerged in liberal constitutions by prioritizing public reason. This article conceptionally aims to examine Rawls’s theory in terms of prioritization and value relativity in abortion discussions. The method of article is hermeneutics. In order to extend the universe of the discussion, some important thinkers such as Immanuel Kant, Isaiah Berlin and John Gray, who have related studies on the topic, were included. In conclusion, it is asserted that Rawl’s theory is weak both practically and theoretically as to the principle of utilitarianism violates the rights of communitarians. (shrink)

In spite of several attempts to explicate the relationship between a scientific hypothesis and evidence, the issue still cries for a satisfactory solution. Logical approaches to confirmation, such as the hypothetico-deductive method and the positive instance account of confirmation, are problematic because of their neglect of the semantic dimension of hypothesis confirmation. Probabilistic accounts of confirmation are no better than logical approaches in this regard. An outstanding probabilistic account of confirmation, the Bayesian approach, for instance, is found to be defective (...) in that it treats evidence as a formal entity and this creates the problem of relevance of evidence to the hypothesis at issue, in addition to the difficulties arising from the subjective interpretation of probabilities. This essay purports to satisfy the need for a successful account of hypothesis confirmation by offering an original formulation based on the notion of instantiation of the relation urged by an hypothesis. (shrink)

Many societies have had different tendencies in terms of belief in the historical process. The purpose of this article is to look in general terms whether the types of society, including the Arabs, in the pre-Islamic tribe and clan structuring, have experienced systems such as totemism, fetishism, naturism and animism in different forms and time periods. Likewise, it is to examine the pre-Islamic Arabs, the features that distinguish them from other types of society, and their monotheistic religions and paganism that (...) they have lived since ancient times. In our research, it was concluded that the perception of a monotheistic religion, the last representative of which was "hanif" until Islam, had spread to such an extent that it had a profound effect on the religious experiences of pre-Islamic Arabs, and therefore, the idolatry of the pre-Islamic Arabs was never independent of the degeneration of the monotheistic religion, as in Hanif. has been reached. At the same time, Hanif thought also shared the fate of ancient divine religions, and faced the pressure of paganism before the phenomenon of communion could be realized, that is, before the religious experience of Hanif could be shared by its believers with its social dimension. However, the limited historical data on both pagan worship and Hanif's religious experience is one of the difficulties of the research as a problematic issue. Another issue we question in our study is that the idolatry of the pagan Arabs who cannot be seen as different forms of worship that only worship the idol and symbolize the show of servitude to him. As a matter of fact, these idols are embodied on earth as symbols of a pantheon of gods that includes "the supreme being Allah", jinn, angels and other abstract beings. Naturally, they are also powerful and should be respected, worshiped, sacrificed, inshort, worshiped as representatives of the gods. At the same time, since they are divine beings, they are expected to fulfill any task required of a god. (shrink)

What I try to do in this paper is to analyze and probe what Rosa Luxemburg and Antonio Gramsci understand by pessimism and optimism. Luxemburg and Gramsci demonstrate how liberal capitalist ideology uses “a false form of hope to keep people yoked to the system that oppresses them.” In this “terrible world” and under the current capitalist circumstances which lead to economic, social, political and ecological crises, it may be difficult to be optimistic about the future. Besides, not only the (...) multiple crises but also the many defeats suffered by progressive movements in the different areas of struggles against ongoing economic and political regression bring along a depressive and desperate feeling that could also be called pessimism. The questions I am asking are very simple: What is pessimism and optimism for Luxemburg and Gramsci? For them, what sort of social conditions lead to pessimism or optimism? In this paper, I will try to demonstrate that both Rosa Luxemburg and Gramsci adopted a dialectical approach to pessimism and optimism, they were “pessoptimists” so to speak. Based upon what Hegel once said, “the negative is just as much positive”, I will explain this dialectical relationship by claiming that pessimism exists in optimism and vice versa. For this purpose, I will focus on some of Rosa Luxemburg’s texts in the recently published volumes on Revolution as well as in her letters. Furthermore, I will concentrate on some texts by Gramsci in which he makes particular reference to pessimism and optimism as symbolized by his famous “pessimism of the intelligence, optimism of the will”. (shrink)

Rawls's view that the right is prior to the good has been criticized by various scholars from divergent points of view. Some contend that Rawls's teleological/deontological distinction based on the priority of the right is misleading while others claim that no plausible ethical theory can determine what is right prior to the good. There is no consensus on how to interpret the priority of right to the good; nor is there an agreement on the criteria of teleological/deontological distinction. In this (...) article, I argue that the critics' interpretations of the principle of the priority of right to the good as well as their conceptions of the teleological/deontological distinction have serious shortcomings to the extent that they ignore rich theoretical resources we find in Kant's moral and political philosophy. Kant's conception of human dignity and his division of the doctrine of virtue and the doctrine of right supply powerful arguments to clarify and sustain the idea of the priority of right to the good and the teleological/deontological division. (shrink)

Fate has always existed in life both as a faith issue appearing in most of the religions and as a vital phenomenon. The unknown sides of fate and the uncertainties related to fate have been a factor that always keeps a human’s sense of curiosity alive. The fate perceptions’ potential of affecting life is high. As an individual’s fate perception is one of the factors determining his attitude to life, and it also affects his behaviours. The fate perceptions’ power of (...) influencing human behaviours was effective in specifying the research topic. The subject of the research was determined as “fate perception”, and university students were selected as the sample group. The research was carried out through metaphor analysis technique based on the phenomenological method. The reason for referring this method rather than directly asking questions related to fate is to reach the real thoughts in the depths of youths’ minds. A total of 211 students participated in the study performed with undergraduate students from different departments of different universities, and the analysis was continued with 163 data sets since the inappropriate data were sorted out. First of all, groups that included the same theme according to the meanings attributed to the fate in the metaphors were formed, and rather than the metaphor, the “because…” part that described it was based on in the grouping. The categories and the metaphors collected in the themes under them were again reviewed relationally, and then the research was analysed by two specialists to ensure the validity and reliability. As a result of the research, it was determined that some of the participants tried to clarify equivalents of the problems related to fate in their minds and to conceptually define the fate while producing metaphors. It was seen that some of the participants associated the fate with religious beliefs in forming metaphors while some of them dealt with it separately from the religion. The most frequently repeated metaphor is the "path" metaphor in the study, in which university students were found to have produced 106 metaphors related to the concept of "fate". This is followed by the metaphors "book" and "wheel". "Scenario, pen, map, crossroads, bunker, line, ship" metaphors are among the top ten most preferred metaphors. After the explanations of the metaphors produced in the scope of the research were examined, they were grouped in terms of their common features, themes were formed, and categories were formed by grouping the themes among themselves. Accordingly, the first category was identified as “fate in the context of characteristic” and its sub-themes were “fate as a(n) unchanging/determined phenomenon, fate as a divertible/preferable phenomenon, fate as an unknown/uncontrollable phenomenon, fate as both determined and divertible phenomenon and fate as a defence mechanism”. The second category was “fate in the context of faith/freedom”. The sub-themes of this category were determined as “the phenomenon of fatalist-inclined fate, the phenomenon of pure faith-based fate, the phenomenon of faith-based voluntaristic fate, the phenomenon of faith-based Cebrî fate, the phenomenon of not faith-based voluntaristic fate, fate contrast”. (shrink)

Aristotle, who has come to the forefront with the significant contributions to the development of logic throughout the history, has been the source of different perspectives for his subsequent studies with his philosophical system and logic. Many thinkers and logicians, including Russell, have come face to face with Aristotle and his ideas, regardless of whether they are positive or negative. The aim of this study is to explain the meaning of Aristotle's syllogism theory from Russell's point of view. In accordance (...) with this aim, firstly the effects of the theory of syllogism on the development of logic and then Aristotle's own explanations are given. The study continues by examining the formal and contextual details of syllogism inferences from Russell's consideration. In the conclusion part, it is stated how studies in logic, which grew in size with the important contributions of Aristotle, reached a different point with the tradition in which Russell was involved. In the light of all these explanations, it will be seen that Aristotle and Russell look for ways to think correctly and consistently in their work, and they want to express the validity of inferences according to formal patterns. (shrink)

İlk Çağ’dan beri filozofların temel problemlerinden olan nefsin varlığı, mahiyeti, ölümsüzlüğü ve bedenle ilişkisi konuları, İbn Sînâ metafiziğinin de ontoloji ve epistemoloji arasında köprü görevi gören önemli tartışmalarındandır. İbn Sînâ’nın nefs anlayışı hem Platon hem de Aristoteles felsefeleriyle benzerlikler taşısa da birçok yönüyle ikisini de aşan konumdadır. Ruh-beden problemi denildiğinde akla gelen ilk isim olan Descartes’tan çok önce, İbn Sînâ’nın da nefs-beden problematiğini sistematik bir yaklaşımla göz önüne serişi takdire şayandır. Bu amaçla, bu çalışma öncelikli olarak İbn Sînâ’nın nefs teorisini (...) nefsin tanımı, özü, işlevi ve önemi bağlamında değerlendirmeye alacak, daha sonra bu teorinin izlerini modern zihin felsefesi tartışmalarında arayacaktır. Özellikle, İbn Sînâ ve Descartes felsefeleri nefs-beden ilişkisi huşunda karşılaştırılacak, güçlü ve zayıf yönleri tespit edilmeye çalışılacaktır. İbn Sînâ’nın uçan adam istiaresi ile ortaya koyduğu nefsin bedenden ayrı bir töz olduğu fikri ile Descartes’in ruh-beden düalizminin örtüştükleri ve ayrıştıkları meselelerden yola çıkarak, İbn Sînâ’nın nefs teorisi modern zihin felsefesi içinde konumlandırılmaya çalışılacaktır. (shrink)

Cinsiyet gelişim bozukluklarını/CGB (hermafroditizm/interseksüalite/hünsâlık) İslamî biyoetiğe göre inceleyen bu makale, merkeze İslam hukukunu konumlandırarak CGB’li bireyler için dü-zenlenen dinî normların ardında yatan etik değerleri yansıtmaktadır. Makale, İslam hukukunda erken dönemlerden itibaren cinsiyet gelişim bozukluklarıyla ilgili normlar düzenlenirken etik değerlerin de dikkate alındığını iddia eder. Bu bağlamda makalenin kategorizasyonunda tarihsel ayrım tercih edilerek klasik dönemlerden çağdaş dönemlere İslam hukukçularının cinsiyet gelişim bozuklukları konusunda dikkate aldıkları etik değerler vurgulanmıştır. Sonuç olarak klasik İslam hukukunda cinsiyet gelişim bozukluklarına etik yaklaşımın daha çok insan onurunun (...) gözetilmesi ve mahremiyetin korunması amacıyla olası psikolojik komplikasyonların engellenmesi bağlamında şekillendiği saptanmıştır. Zamanla yaşanan tıbbî gelişmeler, CGB’li bireylerin bedenlerinden karşı cinse ait dokuları uzaklaştırma imkanı tanıyınca İslamî etik değerlerde bir kırılma yaşanmıştır. Klasik dönemlerde, olası psikolojik komplikasyonların engellenmesi şeklinde gelişen etik yaklaşım, cinsiyet düzeltme operasyonlarının hükmü, helal olması halinde delilleri, dinî meşruiyet parametreleri ve aydınlatılmış onam doktrini gibi daha çok CGB için tıbbî bakım standartları geliştirmeye evrilmiştir. (shrink)

İnsanlık tarihi salgınlar, depremler, kıtlıklar gibi olağandışı hallerin yaşandığı çeşitli dönemlere sahne olmuştur. Covid-19 salgın dönemi, insanlığın çaresizliği tecrübe ettiği böyle dönemlerden biridir. İnsanlar kaygı düzeylerini yükselten, ölüm kaygılarını aktifleştiren ve kendi güçlerini aşan bu gibi durumlarla karşılaştıklarında inanç biçimi ve düzeyine göre sıklığı değişmekle birlikte dini başa çıkmaya başvurmaktadırlar. Araştırmanın amacı, salgınla mücadele eden sağlık çalışanlarının ölüm kaygısı düzeyleri ile dini başa çıkma düzeyleri arasındaki ilişkiyi belirlemektir. Bu amaçla gerçekleştiren araştırmaya 227 sağlık çalışanı gönüllü olarak katılmış, veriler internet aracılığıyla (...) toplanmıştır. Araştırmada sonuç olarak Covid-19 salgın döneminde aktif çalışan sağlık çalışanlarının ölüm kaygısı düzeylerinin orta, olumlu dini başa çıkma düzeylerinin ortanın üstü, olumsuz dini başa çıkma düzeylerinin ise düşük düzeyde olduğu tespit edilmiştir. Yapılan korelasyon analizinde katılımcıların ölüm kaygısı düzeyleri ile olumlu ve olumsuz dini başa çıkma düzeyleri arasında negatif yönlü anlamlı ilişki olduğu, ancak öznel dindarlık algısı ile ölüm kaygısı arasındaki ilişkinin pozitif yönlü anlamlı olduğu tespit edilmiştir. (shrink)

Mamluks reigned in Egypt a long time is an era of Kipchak Turks that have influence management, and Kipchak Turks has been influential in a period in the administration there. During this period, that Turkish rulers do not know Arabic language well, Turkish language is spoken in the palace and also idea of being closer to Turkish manager screated an interest in learning. One of the famous scholars realizing that interest is Abū Ḥayyān al-Andalusī. Abū Ḥayyān by learning Turkish language (...) especially from Fakhr al-dīn Divrigi and analysing written previously works, wrote Kitāb al-Idrāk li-lisān al-Atrāk. This book has consisted of introduction, vocabulary and grammar section. We also aimed in our study to examine Kitāb al-Idrāk in terms of content and than in terms of lexicography of the linguistic branch. -/- SUMMARY Mamluks reigned in Egypt a long time and in its reign Kipchak Turks had influence in management. Because of the Turkish rulers who have military background did not know Arabic language well, Turkish language was spoken in the palace and also idea of being closer of scholars and notable people to Turkish rulers got brought an interest in learning Turkish. One of the famous scholars realizing that interest is Abū Ḥayyān al-Andalusī (d. 745/ 1344). The true name of Abū Ḥayyān is Muḥammed b. Yūsuf b. Ali b. Ḥayyān al-Tawḥīdī and he is an Andalusian linguist and exegete. Abū Ḥayyān who came from a Berber family born in the Matahsharesh village of Granada in 654/1256 and died in Cairo in 28th time 745 (11 July 1344). There is not much information about his family in the sources, but it is mentioned that he has a daughter whose name is Nada, a son named Hayyân in his name, and some grandchildren which are named Muḥammad and Ummu Ḥayyān. Abū Ḥayyān became a famous as Ethīr al-dīn and at the same time, he is also known as Naḥvī, Ghirnātī (Granadian), Ceyyānī, and Nafzī. He took lessons in Granada from great scholars such as Abd al-ḥaķ b. Ali al-Anṣarī, Abū Ḥasan al-Ubbezī, Abū Cafer Aḥmed b. Ibrahīm b. Zubair, Ibn Abū al-Ahvas and became a proficient scholar and teacher in matters such as morphology, syntax, language, commentary, hadith, methodology of Fiqh and Kalām. He wrote about 18 works in different sciences and if we mention some of that are al-Baḥr al-muhīt, al-Nahr al-mād, Tuhfat al-arīb bimā fī al-Qur'ān min al-gharīb and some of his works have reached to our time and some of those did not. Abū Ḥayyān left Andalus for various reasons and visited many centers of science and eventually continued his scientific activities in Cairo. Abū Hayyān, who is a great interest in learning languages, has learned Turkish language with the other popular languages ​​such as Persian, Amharic and Himyarite language and written books about these languages. His mainly works about Turkish language are the Kitāb al-Idrāk li-lisān al-Atrāk, Zehv al-mulk fi naḥv al-Turk, al-Af'al fi lisān al-Turk and al-Durret al-mudiyye fi lughat al-Turkiyye. These works did not reach to our days except Kitāb al-Idrak. Kitāb al-Idrāk consists of three sections, namely introduction, dictionary which includes 2200 words, and grammar that is composed of morphology and syntax and this book which is known as al-Idrāk is written in the Turkish which is spoken in XIV-XVI century tongue and named as Middle Turkish Period-Mamluk Kipchak Turkish. The first chapter begins with basmala and continues with detailed his genealogy, personal record, praise to Allah and salawat and salaam to Prophet Muhammad. After this introduction, it is explained the intention of writing this work. The second chapter is a dictionary which the words are explained in alphabetical order. Although Abū Ḥayyān speaks about 23 letters in the Kipchak alphabet, he does not explain the words related to all, but examines 19 items. In this dictionary, it does not take part some letters, that is letters sā, zāl, zā (letters of lips which is written in English th); letters dâd, ayn, fa (letters of throat) which Arabs use. In the third chapter, there is a part of the tasrif (knowledge of morphology) which is generally called knowledge of morphology today. In this section, it is dealt with about the types of words namely, name of diminutive, name of belonging name, plural, agent name, passive name, exaggerated factor name, infinitive, name indicating the location, name of device, arbitrary name, and idâd (which adds are derivation of noun from name like lık, lik at the end of the word) and then it comes to the end with shadda. Section of syntax which is called by the author as consisted of compound and is prepared according to systematic of Arabic grammar begins with the sentence structure in Kipchak language. After that it continues with definite-ambiguous names, verb (orders, past, imperfect verbs), subject-predicate in nominal sentence, nevāsiḫ (additional actions helped change the meaning of the noun phrase), Arabic leyte which express by the actual wish mold and the like, such as two mef'ūl area of ​​the heart of verbs in Arabic told (I think) were deaf ( Turkmen thinks he), acts like it yet scientists (verb phrase in), acts offender (verb-subject), the abutment of the verb nefiy prepositions, prepositions, the nehiy (ban), passive verbs and naib-i fail (so-called subject); other elements of the sentence, called the act müteallakat are: cognate accusativ, direct object, time period (time complement), the envelope space (located complement), state (envelope), causative object, the exception, the specification, conflict of laws, the annexation, the oat, the dependencies: adjective, conjunction, confirm, the apposition; conditional structure. After these, he mentions to letters of meanings (huruf al-maani), and concludes this chapter with information about the date, place, and name of the author of the book. Abū Hayyān used induction method in the book. Since he gave the forms of the words in double, then the triple, quadruple, quintet and other forms. He tried to teach the pronunciation of words by explaining the etymology of word sand the changes of the voices. He examined the words which are synonyms/ contrasted, synonym voice, singular/plural, and words that are passed by foreign languages into Turkish dialects then they are turned into Turkish word structure; brought out witnesses from proverbs and poetries. As a result, in this work, which consists of dictionary and grammar sections, it can be said that it is used predominantly in linguistic information - translation method . (shrink)

Neural tube defects (NTDs) are very serious malformations for the fetus, causing either low life expectancy or a chance of survival only with costly and difficult surgical interventions. In western countries the average prevalence is 1/1000-2000 and in Turkey it is 4/1000. The aim of the study was to characterize ethical approaches at institutional level to the fetus with an NTD and the mother, and the role of health care professionals in four major centers in Turkey. The authors chose perinatology (...) units of four university hospitals and prepared questionnaires for the responsible professionals concerning their own and their institution’s ethical approaches to the fetus with an NTD and the mother. The investigation revealed that there were no institutional ethical frameworks or ethics committees available to professional teams in the units. The roles of the health care professionals and their individual decisions and approaches based on ethical principles are described. The ethical decision-making process concerning fetuses with NTDs, examples of institutional approaches to the topic and institutional frameworks, and the role of nurses and other health care professionals are all discussed, based on a literature review. The authors suggest that institutional ethical frameworks, ethics committees, professionals’ ethics education and multidisciplinary teamwork should be established for critical situations such as fetuses with an NTD. (shrink)