From past to present, two significant system changes have occurred in the written Arabic language. The first of these is the differentiation of similar letters through dotting. From the early periods of Islam, dotting was widely used to distinguish similar letters, and over time, these dots became integra-ted with the letters they accompanied, forming the modern Arabic alphabet. The second change is the representation of vowel sounds, which correspond to vowels in other languages, using various symbols in written language. These (...) symbols have been used only in specific books and situations from their inception to the present day. All these efforts in these two areas were made to reduce pronunciation differences in words and sentences in Arabic script, and consequently, to minimize potential ambiguities in any word or sentence. Orthography (imlā’) is a science that was introduced with this aim. Unlike the efforts in dotting and vowel notation, the foundation of ort-hographic rules includes the addition, deletion, and substitution of certain letters to differentiate between words with similar spellings but different meanings, as well as rules regarding the conjunction and separation of cer-tain words. When these rules are examined, it is seen that some of them provide certain conveniences in determining sentence elements. In this con-text, the purpose of this study is to demonstrate the function of orthographic rules in determining sentence elements in written Arabic through examples, and to emphasize the linguistic importance of these rules. (shrink)

This study examines the compilation process and source value of The Mufaddaliyyat, one of the most important anthologies of ancient Arabic poetry. The Mufaddaliyyat, compiled by Mufaddal al-Dabbī (d. 178/794), is known as the second major poetry anthology created after Mu‘allaqāt. The study explores the anthology's significance and place in Islamic literature in detail, covering topics such as the number of odes and verses, the compiler's background and controversies, linguistic contributions, transmitters, and commentaries.Compared to Mu‘allaqāt, The Mufaddaliyyat holds a unique (...) position in the anthology tradition due to its distinctive selection and organization process. The odes chosen through the critical lens of Mufaddal al-Dabbī enhance the literary value of the anthology and its significance among poetry collections. However, there are differing accounts regarding the number of odes and verses in the anthology. These discrepancies highlight the complexity of the compilation process and the changes it underwent over time.In general, various accounts describe the compilation process of The Mufaddaliyyat, the methods followed in creating the anthology, and the criteria for selecting the poems. Some accounts state that Mufaddal al-Dabbī initially selected 80 odes for Caliph Mahdi-Billah (d. 169/785) for educational purposes, which later increased to 128 odes. Other accounts suggest that Ibrahim b. Abdullah (d. 145/763) played a significant role in the anthology's compilation and that the odes he selected were used by Mufaddal al-Dabbī. These differences reflect the complexity of the compilation process and various perspectives. The diversity of these accounts is important for understanding the historical development of the anthology and how it was perceived in different periods.The Mufaddaliyyat holds great significance due to its primary source of odes and the use of its verses as references in various classical works. The anthology is considered one of the important texts in Arabic literature and demonstrates its literary value and linguistic contributions to Islamic literature. The verses in the anthology have been used for citation in many fundamental sources, reinforcing the anthology's reliability and source value.The Mufaddaliyyat has been examined in various studies through the linguistic features of the poems, the themes used, and the literary styles of the poets. In this study, the accounts of the compilation process of The Mufaddaliyyat are directly conveyed and explained from primary sources using the descriptive content analysis method. The various accounts and views about the compiler are examined in detail, and the accuracy and reliability of these accounts are assessed. Additionally, the statistics of the use of the anthology's verses in various classical works are presented, emphasizing its importance in the fields of Arabic language and literature and Islamic studies. This research aims to provide a comprehensive understanding of The Mufaddaliyyat, allowing for a broader perspective on its place in Arabic literature. Thus, the study is expected to contribute to the wider recognition and understanding of The Mufaddaliyyat and serve as a guide for future studies on the subject.In conclusion, The Mufaddaliyyat, as one of the significant poetry anthologies of classical Arabic literature, holds great importance in Islamic literature. Compiled after Mu‘allaqāt, The Mufaddaliyyat consists of poems personally selected by its compiler and was prepared using a method previously untried in Arabic literature. In this context, while Mu‘allaqāt can be considered the first poetry anthology in classical Arabic literature, the anthology tradition can be said to have started with The Mufaddaliyyat. There are various disputes regarding whether all or only a part of the odes in The Mufaddaliyyat were selected by Mufaddal al-Dabbī. However, considering the preface of the Enbari commentary, regarded as the most reliable account of the anthology, it is understood that the views and accounts indicating Mufaddal al-Dabbī as the compiler are more accurate. Regardless of the compiler, the use of the verses in The Mufaddaliyyat for citation in many significant works of Islamic literature demonstrates the anthology's high source value and reliability. (shrink)

The prospect of a transnational feminist coalition is one of the most challenging questions that feminism faces today. The author analyzes Beauvoir’s involvement with the Algerian decolonization movement and her own self-critique as instructive tools for forming better ways for feminists to engage transnationally. Beauvoir’s existentialist ethics, political writings, and activism continue to offer models for developing an anticolonial and anti-imperialist transnational feminist ethics and are an underexplored resource in transnational feminist scholarship.

Turkey has been hosting a large number of Syrian refugees since 2011 and has allowed Syrians to integrate into the general education system alongside Turkish students since 2016. This situation suggests that Turkey offers a unique experience in the education of Syrian refugees. However, Syrian girls may face disadvantages in their education due to traditional gender roles. Based on this premise, this study aims to examine the educational processes of Syrian girls during the COVID-19 pandemic from the perspectives of teachers, (...) parents, and the students themselves. Therefore, this research seeks to identify the educational experiences of Syrian girls during the pandemic period in Turkey and to evaluate the contribution of religious culture and ethics (RCE) teachers to their ability to receive proper education. The participants of this research, which followed a qualitative design, included 10 students, 5 parents, and 5 RCE teachers selected through snowball sampling. The study's findings reveal that Syrian girls encountered difficulties in accessing and continuing distance education effectively. The data obtained were analyzed by considering the educational challenges experienced by refugee girls during the quarantine period from the perspectives of students, parents, and teachers, and discussed within psychological, social, and cultural contexts. Among these challenges, economic hardships, technical deficiencies, inadequacies in the physical environment, and social adjustment problems emerged as prominent issues. It was found that Syrian refugee girls struggled with limited financial resources, a lack of technological devices such as tablets and computers, inadequate internet access, and a shortage of appropriate learning environments. They also experienced psychological challenges, including isolation and a longing for social interaction, along with shifts in family dynamics. On the other hand, it was observed that Syrian girls and their parents frequently communicated with religious, cultural, and moral education teachers to address these issues. A significant finding that distinguishes this study from similar ones is that Syrian refugee girls, through their participation in both distance and face-to-face education, began to adapt to Turkish culture and lifestyle. According to the perspectives of both students and teachers, Syrian refugee students have become more socially integrated compared to their parents. As a result, it can be concluded that RCE teachers have assumed new, supportive roles in the education of Syrian refugee students. (shrink)

Contemporary Islamic management scholars have agreed that values are embedded in quality management. Their agreement is grounded on the famous prophetic tradition encouraging diligence in work, uttered more than 1400 years ago, which has been narrated authentically. However, little studies have specifically indicated its application in quality management activities. As quality management is initiated in the West, little attention has been given to Islamic perspective of the discipline. However, as the Japanese had successfully implemented quality management in their cultural value (...) perspective, many parties come to acknowledge the significance of values. In the literature, various Islamic values have been linked to quality management practice. While studies analyzing and categorizing them is limited, several values are redundant or being termed differently, though they are similar in crux. This article compiles the values and categorizes them depending on similar bases of Quranic verses or Prophetic traditions. The categorization proposes a set of Islamic values related to quality management practice, based on a simple frequency analysis matrix. Finally, this article concludes with prospects for future research. (shrink)

Feminist care ethics has become a prominent ethical theory that influenced theoretical and practical discussions in a variety of disciplines and institutions on a global scale. However, it has been criticized by transnational feminist scholars for operating with Western-centric assumptions and registers, especially by universalizing care as it is practiced in the Global North. It has also been criticized for prioritizing gender over other categories of intersectionality and hence for not being truly intersectional. Given the imperialist and colonial legacies embedded (...) into the unequal distribution of care work across the globe, a Western-centric approach may also carry the danger of paternalism. Hence, a critical approach to care ethics would require reckoning with these challenges. The aim of this article is first to unfold these discussions and the responses to them from care ethics scholars and then to present resources in Beauvoir’s existentialist ethics, specifically the tenet of treating the other as freedom, as productive tools for countering the Western-centric and paternalistic aspects of care practices. (shrink)

The narration of tashahhud being a conversation between Allah, the Prophet and the angels is quite common among people. This article examines the authenticity of this narration and questions whether it has an informative value. In this context, the research undertaken in Hadith, Siyar, Tafsīr and Fiqh sources resulted that the narration was not stated in the hadith books -with sanad (the chain of narrators) or without sanad. The first and only summary version of the script was included in the (...) commentary of Thaʿlebī (d. 427/1035), which has very problematic sanads. The first narration without sanad but having a full text (matn) was narrated by Qurṭubī (d. 671/1273). It appears that various commentators of hadith, fuqahāʾ (expert in Islamic jurisprudence), mufassirs (commentators on the Qur’ān) and historians followed Thaʿlabî and Qurṭubī by narrating from them. In fact, these group of scholars did not specify a sanad for the narration but they usually used tamrīd forms (a form which shows that the hadith is weak or deficient), which suggests that they also did not convinced that the narrarion was makbūl (accepted). On the other hand, the fact that this narration did not accompany authentic (ṣaḥīḥ) hadiths on the emergence of tashahhud narrated by hadith scholars, such as Bukhārī, Muslim, Abū Dāwūd, Nasāʾī and Ibn Mājah, which also indicates another problem with this narration. Summary: The narration on the emergence of the prophetic prayer that is called tashahhud in the fiqh literature as it includes the word shahadah (testimony) and known as “al-tahiyyat” and “tahiyyat” is constantly transmitted among people. According to this narration, the Prophet (pbuh) praised Allāh by saying “al-taḥiyyātu lillāhi wa-al-salawātu wa-al-ṭayyibāt” on the night of Miʿrāj when he met Allāh. Our Lord responded to him by saying “al-salāmu ʿalayka ayyuhan-Nabiyyu wa-raḥmatullāhi wa-barakātuhu”. The honorable Prophet also included his ummah in this prayer by saying “al-salāmu ʿalayna wa-ʿalā ʿibād Allāh al-ṣāliḥīn” and the Gabriel (and/or angel community) who witnessed this greeting said “ashhadu an lā illāha illallāh wa-ashhadu anna Muḥammadan ʿabduhu wa-rasūluhu.”This article examines the authenticty of the narration and whether it has an informative value. The findings of the research undertaken in hadith, siyar, tafsir and fiqh sources suggests that the narration was not included in any hadith books with sanad or without sanad. The first and only narration with sanad is found in Thaʿlabī’s tafsīr titled al-Kasfh wa-al-bayān. However, it is a summary version of the narration and its sanads are very problematic. In this tafsīr, Thaʿlabī combines two different chains of narrators in one text. The sanads of these two narrations combined by Thaʿlabī as follows:1. Sanad: Zuhrī → Ibn Salimah b. ʿAbd al-Raḥmān → Jābir b. ʿAbdullāh → Prophet (pbuh).2. Sanad: Suddī → Muḥammad b. al-Sāib → Bāzān → Ibn ʿAbbās → Prophet (pbuh).The identity of Ibn Salimah mentioned in the first sanad is disputed. The rijāl (literally; men, refers to knowledge of men/narrators) scholars, such as Ibn Abī Ḥātim stated that he is a man whose memory is corrupted in his old age. In the second sanad there are three dhaʽīf (weak) narrators, namely Suddī, Muḥammad b. al-Sāib and Bāzān. Ibn Abī Ḥātim stated that some parts of Kalbī’s (Muḥammad b. al-Sāib) narration with ṭarīkh (synonym of sanad) of Bāzān from Ibn ʿAbbās was fabricated. Moreover, Thaʿlabī who narrated these two sanads in his tafsīr was accused of being conveying fabricated narrations in his books.As far as we can ascertain, Qurṭubī narrated the first narration of this story without sanad and without referring to a source. However, he narrated the full version of the text. Similarly this narration was also transmitted by Suhaylī and ʿAlī al-Qārī without sanad and a reference but they transmitted it by seperating into two slightly different texts. According to Suhaylī’s text in al-Ravḍ al-Unuf, angels stated “al-salāmu ʿalayka ayyuhan-Nabiyyu wa-raḥmatallāhi wa-barakātuhu” not Allāh. According to ʿAlī al-Qārī’s text in Sharḥ al-Shifa, when Allāh Said “al-salāmu ʿalayka ayyuhan-Nabiyyu wa-raḥmatallāhi wa-barakātuhu”, the Prophet (pbuh) responded by saying: “Allāhumma anta al-Salām wa-minka al-Salām wa-ilayka yarjiuʿ al-Salām, al-Salām alaynā wa-alā ibād Allāh al-sālihīn.” It is clear that there are disputes about the contents of some sentences as well as their subjects in the text of Tashahhud’s narration.The full text and summary versions of this narrarion can be found in tafsīr books, such as Rāzī's Mafātiḥ al-ghayb, Samarqandī's Baḥr al-ʿulūm and Bursavī's Rūḥ al-bayān; in fiqh books, such as Bābartī's al-ʿInâyah, Ḥaddād's al-Javharah al-nayyirah, ʿAynī’s al-Bināyah, Molla Khusraw’s Durar al-ḥukkām, Jamal’s Futūḥāt al-Wahhāb and Bujayramī’s al-Tajrīd; and in various hadith commentaries and in some siyar books. The authors of these books did not mention sanads of their narrations and they usually used tamrīd forms. This suggests that they also did not consider this narration as authentic. On the other hand, the fact that all narrations transmitted in these books are not compatible with those authentic (ṣaḥīḥ) hadiths about the emergence of tashahhud, which were reported by muhaddiths, such as Bukhārī, Muslim, Abū Dāwūd, Nasāī and Ibn Mājah. This also indicates another problem with this narration. The authentic hadiths on the issue as follows: 1. Bukhārī→Musaddad→Yaḥyā→Aʿmash→Shaqīq→Ibn Masʿūd: He said:When we prayed with the Messenger of Allāh (pbuh), we used to say: “Peace (al-Salām) be upon Allāh, peace be upon Jibrīl, peace be upon Mikāʿīl.” The Messenger of Allāh (pbuh) said: “Do not say: Peace (al-Salām) be upon Allāh, for Allāh is al-Salām.” Rather say: “al-taḥiyyātu lillāhi wa-al-salawātu wa-al-ṭayyibāt, al-salāmu ʿalayka ayyuhan-Nabiyyu wa-raḥmatallāhi wa-barakātuhu. Al-salāmu ʿalayna wa-ʿalā ʿibād Allāh al-ṣāliḥīn, ashhadu an lā ilāha illallāh wa-ashhadu anna Muḥammadan ʿabduhu wa-rasūluhu (Allāh compliments, prayers and pure words are due to Allāh. Peace be upon you, O Prophet, and the mercy of Allāh and his blessings. Peace be upon us and upon the righteous slaves of Allāh. I bear witness that none has the right to be worshipped except Allāh and I bear witness that Muḥammad is His slave and Messenger.”2. Bukhārī→Abū Nuaym→Sayf→Mucāhid→Abū Maʿmar ʿAbdullāh b. Saḥbarah→Ibn Masʿūd: He said:Allāh’s Messenger (pbuh) taught me Tashahhud as he taught me a sūrah (chapter) from the Qur’ān, while my hand was between his hands. (Tashahhud was): “All the best compliments and the prayers and the good things are for Allāh. Peace and Allāh’s Mercy and Blessings be on you, O Prophet! Peace be on us and on the pious slaves of Allāh, I testify that none has the right to be worshipped but Allāh, and I also testify that Muhammad is Allāh’s slave and His Apostle.” (We used to recite this in the prayer) during the lifetime of the Prophet (pbuh), but when he had died, we used to say: “Peace be on the Prophet.”As a result, it is unlikely that the Prophet (pbuh) did not touch upon the relationship between the Miʿrāj and the Tashahhud while teaching it. It is also unlikely that his companions who narrated this occasion did not mention about this important detail although they had such knowledge. Indeed, hadith scholars did not include the narrations that associated tashahhud with the Miʿrāj but they reported two other aforementioned narrations on the emergence of the Tashahhud in their books, which raises doubts over the authenticity of the relevant narration in question. (shrink)

The aim of this essay is to give voice to the distinct types of feminist consciousnesses in dominantly Muslim societies, which have been mostly ignored or marginalized by Western and Western-influenced feminisms. I analyze Islamic and secular feminisms in Turkey (a secular regime) and in Iran (an Islamic regime) and show the shortcomings and patriarchal elements in both movements. I also show the authenticity and necessity of both movements, and emphasize their contributions to the feminist ideal of pluralism. Finally, by (...) producing this project, I hope to carve a space for Middle Eastern Feminisms in global feminist scholarship. (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)

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)

Reproductive medical technology has revolutionized the natural order of human procreation. Accordingly, some have celebrated its advent as a new and liberating determinant of kinship at the global level and advocate it as a right to reproductive health while others have frowned upon it as a vehicle for “guiltless exchange of sexual fluid” and commodification of human gametes. Religious voices from both Christianity and Islam range from unthinking adoption to restrictive use. While utilizing this technology to enable the married couple (...) to have children through the use of their own sexual material is welcome, the use of third party, surrogacy, and reproductive cloning are not in keeping with the sacrosanct principles of kinship, procreation through licit sexual intercourse, and social cohesiveness for building a cohesive family as uphold by both Christianity and Islam. To examine such larger issues emanating from these new ways of human procreation, beyond the question of legality, is a point which legal scholars in both Christianity and Islam, when issuing religious decrees, have not anticipated sufficiently. The article proposes to be an attempt to that end through a qualitative critical content analysis of selected literature written on the subject. (shrink)

This article covers the critical edition, translation and analysis of the epistle on creed, al- Muʿtamad min al-muʿtaqad, written by the famous Hanafī jurist ʿAlāʾ al-dīn Abū Bakr b. Masʿūd al-Kāsānī. In his work, which can be evaluated in the literature of creed, al-Kāsānī explains the basics of Hanafī-Māturīdī belief in a brief and concise manner without any discussion. This study consists of three main parts: examination, critical edition and translation. In the examination part of the study, the life of (...) the author is handled with various aspects, and at the same time information is given about the relation of the work to the author, its position in the literature, its method and content as well as its manuscripts. Then, based on the six manuscript copies of the work which are available in various manuscript libraries, the critical edition and the translation of the work is given. It is aimed that this work, which is discussed in Turkish for the first time in an academic article, will contribute to the studies on Hanafī-Māturīdī creed literature to some extent. (shrink)

This paper deals with Richard Rorty’s notion of solidarity and its limits. I contend that although Rorty makes an earnest attempt to expand on what is to be understood from being part of a “we-group,” he still perceives solidarity as a phenomenon confined principally within national borders. After presenting the theoretical shortcomings of Rorty’s idea of “national pride” in the aforementioned context, I critically investigate the possibility of a broader sense of solidarity without disregarding Rorty’s mostly cogent criticism of traditional (...) philosophy. (shrink)

We develop a geometro-dynamical approach to the cosmological constant problem (CCP) by invoking a geometry induced by the energy-momentum tensor of vacuum, matter and radiation. The construction, which utilizes the dual role of the metric tensor that it structures both the spacetime manifold and energy-momentum tensor of the vacuum, gives rise to a framework in which the vacuum energy induced by matter and radiation, instead of gravitating, facilitates the generation of the gravitational constant. The non-vacuum sources comprising matter and radiation (...) gravitate normally. At the level of classical gravitation, the mechanism deadens the CCP yet quantum gravitational effects, if strong, can keep it existent. (shrink)

Abstract The aim of this article is to describe the moral awareness of future development agents in Malaysia. This study involved a group of senior students from the Developmental Studies program of the Faculty of Social Sciences and Humanities, National University of Malaysia. The underpinning theories for this study have been based on the Rest's model on moral decision-making and Kohlberg's moral on cognitive development theory. The moral awareness of the students is considerably at high level scores. However, there are (...) some elements of ambiguity in terms of percepting whether the encountered issue is merely violation of laws or ethical violation as well. This article is innovatively reviewing moral awareness of the future development agents based on theories of Rest and Kohlberg. As far as promoting a responsible and ethical decision-making are concerned, this article would render the present value of moral awareness in order to improve the scopes and approach of development education based on current needs and gaps. Content Type Journal Article Pages 1-11 DOI 10.1007/s13520-012-0018-4 Authors Suraiya Ishak, School of Social, Development and Environmental Studies, Faculty of Social Sciences and Humanities, Universiti Kebangsaan Malaysia, 43600 Bangi, Selangor, Malaysia Mohd Yusof Hussain, School of Social, Development and Environmental Studies, Faculty of Social Sciences and Humanities, Universiti Kebangsaan Malaysia, 43600 Bangi, Selangor, Malaysia Journal Asian Journal of Business Ethics Online ISSN 2210-6731 Print ISSN 2210-6723. (shrink)

Educational institutions need to respond to global competitive problems, and branding has become a method for higher education institutions to differentiate themselves. Thus, this study attempted to investigate predictors of employee brand-based equity. A cross-sectional research design has been used to record the perception of the teachers, and data are collected using a convenience sampling technique. Before administrating the study on large scale, a pilot testing was conducted, and reliability of the scale and their items was ensured. Pilot testing results (...) indicated a satisfactory reliability level, and constructs correlations were in the assumed directions, which allowed to conduct the study on a large scale. A sample size of 400 was set, and questionnaires were distributed among the participants, out of which, 376 were received back, while 351 were left at the end after discarding incomplete responses. The left over and completed questionnaires indicate 88% response rate. Data have been analyzed through the Smart PLS software by applying the structural equation modeling technique. After establishment of the measurement model through reliability and validity, the structural model was used to test study hypotheses. All the study hypotheses were found statistically significant on the basis of t and p statistics. Results indicate that teacher’s emotional intelligence enhances teachers’ self-efficacy, which further improves their brand-based equity. Similarly, emotional intelligence increases teacher’s performance, which also increases their brand-based equity. Limitations and future directions of the study are also reported. (shrink)

This study investigates the mediator role of attachment avoidance and the moderator role of rejection sensitivity on the links between life satisfaction and psychological capital. This study uses the Experiences in Close Relationship Scale, Rejection Sensitive Scale, Positive Psychological Capital Scale, and Life Satisfaction Scale among 999 Chinese young adults as subjects. The results presented that life satisfaction had a significant positive predictive effect on PsyCap. Mediation analysis of this study shows that attachment avoidance mediated the association between life satisfaction (...) and PsyCap. Furthermore, moderated mediation analysis indicated that rejection sensitivity moderates the link between life satisfaction and attachment avoidance. Compared with individuals with low rejection sensitivity, individuals with high rejection sensitivity show more attachment avoidance under low life satisfaction. This study helps understand the relationship between life satisfaction and PsyCap from the perspective of rejection sensitivity theory and attachment theory and has implications for guiding college students toward strengthening PsyCap and weakening rejection sensitivity. (shrink)

Before the early 1990s, accounts of classical American philosophy paid relatively little attention to the work and intellectual contributions of women philosophers. However, as early as 1991, a number of contemporary feminist philosophers and historians began to devote more focused attention to women philosophers whose intellectual achievements had been marginalized or forgotten. One woman philosopher whose contributions have still gone unnoticed is that of American logician, mathematician, and color theorist Christine Ladd-Franklin. This paper argues that Ladd-Franklin's feminist efforts to increase (...) the opportunities for women in professional academia were influenced not only by her work as a woman scientist and her reading of feminist literature but also by her understanding of pragmatism and her interaction with Charles Peirce. Specifically, Ladd-Franklin's arguments to increase academic research positions for women and her criticisms of male-only scientific societies point out how discrimination on the basis of gender violates Peirce's first rule of reason that one ought not block the road to inquiry and expose the unscientific nature of gender discrimination by contrasting the pragmatic meaning of acquiring a doctorate with the institutional practice of barring women from making intellectual contributions by denying them professorial positions. (shrink)

Background The coronavirus disease (COVID-19) pandemic has implications for health professionals. Aim The aim of this study was to explain the relationship between emotional labor levels and moral distress in health professionals during the COVID-19 pandemic using the Structural Equation Modeling (SEM) technique. Research design A descriptive and cross-sectional study was adopted. Participants and research context Data were collected between 7 February and 7 March 2021. 302 health professionals who were not on leave (annual leave, sick leave, prenatal and postnatal (...) leave, etc.) at the time of the research and who volunteered to participate in the research were included. Research data were collected using a “Personal Information Form,” the “Emotional Labor Scale” and the “Moral Distress Thermometer.” Ethical considerations The Ethics Committee approved the study (dated 07.01.2021 and numbered 2021/1-3). The participants were informed of the study aim and written consent was obtained before completing the survey. Findings In the present study, the mediator role of emotional labor in the effect of providing service to a patient with COVID-19 and having had COVID-19 on moral distress was examined in health professionals and it was found that there was a correlation between providing service to a patient with COVID-19 and moral distress regardless of whether or not emotional labor had a role in this relationship. Conclusion In this study, the relationship between the level of emotional labor and moral distress in health professionals during the COVID-19 pandemic was evaluated with a structural equation model. (shrink)

Purpose The importance of smartphones in enhancing students learning, research and development is well-established in many published studies. Nevertheless, due to numerous challenges, Nigerian students are yet to reap from the benefits of smartphones in terms of accessing vital information for learning and development. Therefore, this study aims to develop a framework that will enhance Nigerian students’ ability to use smartphones for learning. Design/methodology/approach The SERVQUAL Theory Framework is adapted to actualize the research aim. Moreover, a qualitative research approach was (...) used to interview 60 students from 3 public universities in Nigeria. Purposive sampling technique was used to select the interviewees, and the interview data were analysed using thematic content analysis. Findings The findings identified the critical constraints that deter Nigerian students from reaping the full potential of smartphones for learning. The constraints are categorized into three groups which include telecommunication companies’ hiccups, such as high cost of internet, poor network services and coverage; government obstacles, such as high tax policies, insufficient electricity supply and lack of basic infrastructure; and university barriers, such as unavailability of Wi-Fi connection for students, lack of equipped university libraries and poor management. Originality/value Thus, a holistic Framework for Enhancing Students Smartphones Learning Ability was established to provide fundamental recommendations to the Nigerian Government, telecommunication companies in Nigeria and Nigerian universities to tackle the pressing issues hindering Nigerian students from using their smartphones for learning. This will enhance the smartphone learning experience of Nigerian students. (shrink)

It is controversial whether a teacher, not familiar with philosophical literature, can do philosophy with children—in other words, conduct philosophical discussions in philosophy activities with them. There are views in the literature that oppose and support this issue. These debates necessitate more studies. Therefore, we carried out a qualitative case study in a kindergarten with a teacher and fifteen students in Turkey. The teacher implemented fourteen lessons with the students aged 5–6 years. The lesson plans were developed together with the (...) researchers and the schoolteachers in meetings over three months. We collected data through field notes, meeting minutes, interviews and audio recordings. Our findings showed that the teacher was able to exhibit behaviors appropriate for philosophical inquiry during the philosophy activities with children and develop a positive attitude towards the practice. This finding supported the views arguing that a teacher with no previous philosophy training can do philosophy with children. (shrink)