Many studies have been conducted on the effect of item order in self-report questionnaires on mean scores. This research aims to study the effect of item order on measurement invariance in addition to mean scores. To this end, two groups randomly obtained from the same sample were presented a fixed order form in which all items belonging to the same dimension were adjacent to each other, and a random order form in which the items were randomly sequenced respectively. The results (...) obtained revealed a statistically significant difference between the mean scores of the two forms. In the next stage of the study, the fit indices obtained from the confirmatory factor analysis applied to the two separate forms and the modification indices suggested by the software were compared. Both forms returned high modification suggestions for adjacent items or items presented near each other. Additionally, it was found that high χ2 reductions suggested by the MIs in one form resulted in low χ2 reductions in the other. Lastly, multiple group CFA was conducted to determine whether or not measurement invariance was achieved through different item order presentations of the scale. The findings indicate that measurement invariance could not be achieved even at the first stage of analysis. It may specifically be stated that presenting respondents items under the same dimension together ensures empirical findings congruent with theoretical structure. (shrink)

Klasik kültürlerde bedenin anatomik açıdan incelenmesine izin verilmediği için hekimlerin beden hakkındaki bilgi ve tecrübeleri oldukça sınırlı kalmıştır. Teşrih yasağının kalkması ve Descartes’ın bedene yeniden dikkat çekmesi onun incelenmesi bakımından oldukça kritiktir. Dahası, bilim ve tekniğin ilerlemesiyle birlikte tıbbın ve tıbbî aletlerin gelişme kaydetmesi, bedenin daha yakından ve daha detaylı bir biçimde incelenmesine imkan vermiştir. Klasik dönemde ruh felsefeye konu olurken, daha sonra beden de felsefenin ilgi alanına girmiştir. Modern tıpta ise, beden salt bir olgu ve mekanik bir sistem olarak (...) kendini ele vermiş, tıp bilimine konu olan beden ve hastanın tecrübe ettiği beden şeklinde bir ikilem ortaya çıkmıştır. Böylece beden klinik tıpta önemli bir soruna dönüşmüştür. Makalenin temel konusu, bedeni tıbbî ve felsefî açıdan ele almaktır. Amacı ise, bu sorular ve sorunların gerisinde yer alan temel kaygı ve düşüncelere geri gitmek, bedeni tıbbî ve felsefî boyutlarıyla birlikte analiz etmek, tartışmak ve klinik tıbbın beden anlayışını sorgulamaktır. Böylece bu çalışma, modern dönemde bedenin tıpta nasıl soruna dönüştüğü, onu sorun haline getiren düşüncelerin ne olduğu ve bu düşüncelerle nasıl yüzleşmemiz gerektiği gibi birbirine bağlı sorulara odaklanmaktadır. Ayrıca bu çalışmada şöyle bir sonuca ulaşmayı hedefliyoruz: Beden, pozitivizm, dualizm ve klinik tıbbın öngördüğü gibi ‘kendinde şey’ olarak kalmayan, daima kendi varlığının toplamını aşan ve kendi dışına taşan bir gerçekliktir. (shrink)

Chelebi (Çelebi) Sulṭān is a Ṣūfī poet. Due to poor and limited sources, there is a hardness in finding accurate and sufficient information about him. Abdülbaki Gölpınarlı claimed that this anonymous poet could be Oğlan Sheikh İsmāʿil-i Maʿşūḳī (d. 1539) from Bayramī-Melāmī by relying on the unanimous ghazal recorded in Ḥālet Efendi 800 in Suleymaniye Library. However, the fact that the aforementioned ghazal with simple copy variations published in Eşrefoğlu Rūmī Diwan weakens the credibility of his argument that Chelebi Sulṭān (...) could be Oğlan Sheikh İsmāʿil-i Maʿşūḳī. Though the acknowledgment of this data, Gölpınarlı still insisted on the credibility of his claim that the ghazal belongs to Oğlan Sheikh. Moreover he argued that the claims suggesting that the ghazal belongs to Eşrefoğlu Rūmī (d. 1469) should be questioned. Other than this ghazal, there is one more qasida (ḳasīde) with having gizlidir word after the rhyme associate to Chelebi Sulṭān, and an annotation to this qasida by Āyīne-zāde Meḥmed Şemseddīn-i Sirozī (d. 1688/89). However, neither the qasida and ghazal attributed Chelebi Sulṭān nor the Āyīne-zāde’s annotation provide satisfying information to identify the identity of the poet. Therefore, it can be claimed that Chelebi Sulṭān’s identification is based on weak arguments. No more evidence can develop these estimations into evidence-based arguments. This article tries to provide a virtual framework for the identity of Chelebi Sulṭān. In this context, the article firstly discusses Chelebi Sulṭān’s disposition and popularity on Ṣūfī groups by considering the contents of the manuscripts mentioning him. Then, it analyzes whether Chelebi Sulṭān is associated with Ḥurūfīs or not by focusing on the ism-musemmā subject in the two first couplets of the qasida attributed to the Ṣūfī poet. Finally, the article speculates whether the poet called Chelebi Sulṭān in literature could be Misālī (d. 1577), or not, who is one of the Ḥurūfī poets. The subject of Chelebi Sulṭān's connection with Ḥurūfīsm is examined under two titles in the article. The possibility of Chelebi Sulṭān to be Misālī, one of the Ḥurūfī poets, was discussed based on the qasida with nedür rhyme. In this regard, there are two assumptions. The first one is that the pseudonym Misālī is mentioned in the qasida, and the second evidence is that there is a qasida with nedür word after rhyme belonging to Chelebi Sulṭān in the two copies of the Misālī Diwan. However, although the mentioned qasida exists in the recent copies, this qasida is not found in the oldest copies of the diwan. Therefore it is possible to conclude that this lack weakens the possibility that Chelebi Sulṭān could be Misālī, one of the Ḥurūfī poets. The second title is related to the issue of the ism-musemmā in the first two couplets of the qasida with nedür word after rhyme. Through this analysis, it was discussed whether Chelebi Sulṭān could be Ḥurūfī or not. At this point, it is revealed that there is a similarity between the two couplets of Chelebi Sulṭān in the qasida with nedür word after rhyme on the issue of ism-musemmā and some other couplets of Ḥurūfī poets (Nesīmī / Ḫalîlî, Misālī, et al.) on the same issue. Besides, the views of a few groups, apart from the Ḥurūfī Poets, that discussed ism-musemmā issue in their poetry, were evaluated. The article refers to the Ṣūfī poet's qasida with nedür word after rhyme while discussing the issue of which groups favored Chelebi Sulṭān more and it also tried to determine which groups read this qasida at that period. To discuss the general content of the manuscript, the manuscript registered in Suleymaniye Library Mihrisah Sultan number 185, the corpus cataloged in Suleymaniye Library, Galata Mevlevihanesi 233, and the manuscript cataloged in Millet Library Ali Emiri Collection (AEArb) 4341, were examined. Thus it can be claimed both Chelebi Sulṭān and his qasida were popular among heterodox groups, as it was observed that the qasida also exists in the works of Ḥurūfī, Alevi-Bektashi, and Bayramī-Melāmī groups. Despite all this, there is no clear conclusion regarding the identity of Chelebi Sulṭān. Nevertheless, it is possible to say that Chelebi Sulṭān was popular among heterodox Ṣūfī groups and that some Ḥurūfī views influenced him. (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)

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)

The vast majority of Islamic scholars have claimed that the miraculousness of the Quran stems from its own structure; its fluency, eloquence and verse characteristics. They have also regarded the science of rhetoric as the basic tool for revealing the literary superiority of the Quran and understanding it properly. The objective of this research is to determine the views of the students of theology and sharia faculties on the rhetoric course and present them comparatively. To understand how rhetoric is taught (...) in different cultural and educational contexts, how it is perceived by students, and how the course contributes to their academic and personal development matters in terms of improving the rhetoric course. The method used in the study is qualitative research and the study was conducted in the phenomenological design. The study group of the research consists of the students studying at Cumhuriyet University Faculty of Theology, Batman University Faculty of Islamic Sciences and The University of Jordan- School of Sharia. The data were collected from the students selected by criterion sampling method using a semi-structured interview form in the second semester of the 2023-2024 academic year. The main criterion used was that the participants' native language was not Arabic and that they were taking a rhetoric course. Descriptive analysis technique was used to analyze the collected data. At the end of the research, it was concluded that the rhetoric course was important for the fields of the students at theology and sharia faculties. The vast majority of the students of faculty of theology stated that the rhetoric course contributed to the improvement of their Arabic, and a significant portion of them stated that the course was an important tool in understanding the Quran, other religious texts, and Arabic literature. Almost all of the students of the faculty of sharia stated that the course contributed to the understanding of the Quran in general, especially its literary i‘jâz. It was also concluded that a significant portion of both student groups had difficulty in the rhetoric course. According to the students of the faculty of theology, the most important issue that makes rhetoric difficult is their weak Arabic background, while according to the Sharia faculty students, it is their first encounter with rhetoric topics. The results reveal that the rhetoric course is effective in understanding the Quran and other religious texts and in developing students' thinking and expression skills, but the content and teaching method of the course needs to be updated. Within the framework of the findings and results of the research, it is suggested that the content of the rhetoric course should be organized in a way to center the literary aspect of the Qur'an in accordance with the theology program and more participatory teaching methods should be used. (shrink)

Sadece tarihi ilgilendiriyor gibi görünen felsefenin başlangıcı problemi, şüphesiz tarihsel bir meseledir, ama aynı zamanda felsefenin kendisine de ait bir konudur, çünkü bu probleme ilişkin değerlendirmeler zorunlu olarak felsefenin doğasını açığa vurmaktadır. Felsefeyi Miletli Thales’in başlattığına ve ilk filozof olduğuna dair yerleşik bir gelenek söz konusudur; bununla birlikte, felsefe kendine özgü belirlenimler kazanıp kendini belirlemesini sağlayan belli bir gelişme sürecinin ürünüdür ve bu bakımdan birçok filozofun emeğine gerek duymuştur. Felsefe tarihinin ilk döneminde Grek filozoflar yeni başlangıçlar yapmışlar ve böylelikle felsefenin (...) yeni yönlerinin açığa çıkmasına hizmet etmişlerdir. Bu çalışmada, felsefenin sadece bir kurucusu değil kurucuları olduğunu vurgulamak üzere Thales’ten Aristoteles’e dek Grek filozofların felsefenin oluşumuna sağladıkları katkı irdelenecektir. (shrink)

Ṣūfī people, as well as the ulema (ʿulemā), discussed the issue of how God (Ḥaḳḳ) surrounds the universe (ʿālem) and where the ʿarş (arsh / the ninth heaven) in which God ensconces himself exists. The Ṣūfī people supporting the unity of existence (Wahdat al-wujud) concept claim that God surrounds the universe by his own being and so that the ʿarş (arsh) is all the creation / created beings by God moreover they argued that people who rejected this idea could attribute (...) weakness or impotence to the power of God. On the other hand, commentators and scholastic theologians acknowledge the idea that God surrounds the universe not by his own being as Ṣūfīs claimed but God surrounds the universe by his knowledge (ʿilm) and power (ḳudret). They claimed that there was no physical connection of God with the universe. There-fore, this article discusses a couplet (beyit) written by Ḥuseyn-i Lāmekānī from Bayramī-Melāmī group in light of four different tracts (risāle). One of the four tracts was written by the author of the couplet Ḥuseyn-i Lāmekānī himself. The title of his tract is Wahdat-nameh (Vaḥdet-nāme). The other tract was written by Munīrī-yi Belgradī and the title of it is Şarḥ-i Qaṣīda-i Suleymān. The other two tracts analyzed in this article were written by Ṣalāḥ al-dīn-i ʿUşşāḳī. These two tracts try to explain how God surrounds the universe from the unity of existence (Wahdat al-wujud) perspective. Therefore, they may help in understanding the men-tioned couplet written by Lāmekānī. The outline of the article is as follows: the introduction has the text of the ghazal including the mentioned couplet and discusses how the characteris-tics of Bayramī-Melāmī people were reflected in their poems. This part also tries to determine who wrote the mentioned ghazal as there were two different pen manes / pseudonyms (mah-las) for the same ghazal in various resources. To determine the original writer of the ghazal is crucial for proper interpretation of the texts. The next part of the article discusses the accusa-tion that Lāmekānī was an heretic in the Şarḥ-i Qaṣīda-i Suleymān tract by Munīrī-yi Belgradī. This part also tries to outline Munīrī-yi Belgradī’s mode of thought to discuss the background of his criticism about the couplets. According to his way of thinking, though Munīrī had some tolerance to Ṣūfī people believing fenā fillāh, he ironically harshly criticized the Ṣūfī group supporting Wahdat al-wujud entitled as Fuṣūṣī. In the second section, based on his work named Wahdat-nameh (Vaḥdet-nāme), it is aimed to create a general portrait of Ḥuseyn-i Lāmekānī. In this context, it discusses how Wahdat al-wujud and Hurufism, which are generally big issues for Bayramī-Melāmī, influenced Lāmekānī. Therefore, the comparison between Oglan Sheikh İsmāʿil-i Maʿşūḳī who was clearly influenced by Wahdat al-mavjud (vaḥdet-i mevcūd) and Hurufism, and Ḥuseyn-i Lāmekānī is realized in this part. It was figured out that adoration of Fuṣūṣ al-Ḥikem (Fuṣūṣīlik) was more influential in Bayramī-Melāmī Sheikh’s mode of thinking through the analysis of the effect of Fuṣūṣ al-Ḥikem in Wahdat-nameh (Vaḥdet-nāme). It was suggested that the reason behind the allocation of Munīrī-yi Belgradī for Ḥuseyn-i Lāmekānī was the effect of Fuṣūṣ al-Ḥikem which was salient for Melāmī Sheikh Lāmekānī. The final part of the article is about two tracts Miftāḥ al-vucūd and Zayl al-kitāb written by Ṣalāḥ al-dīn-i ʿUşşāḳī. The criticized couplet was read under the light of these tracts. These two tracts are significant as they explain how God surrounds the universe and where the ʿarş (arsh) is located by referring to the verses of Quran al-Fussilet 41/54, al-Nisā 4/126 and el-Tāhā 20/5 mentio-ned in the couplet by Ḥuseyn-i Lāmekānī. Ṣalāḥ al-dīn-i ʿUşşāḳī proposed a new argument about how God surrounds the universe in Zayl al-kitāb. According to this argument, in Miftāḥ al-vucūd Ṣalāḥ al-dīn-i ʿUşşāḳī tries to explain God’s surrounding potent through the or-ders/grades of the existence. In Zayl al-kitāb, he claims that there must be a center for God’s surroundings of the universe and this center must be Ḥaḳīḳat al-Muḥammediyye. Ṣalāḥ al-dīn-i ʿUşşāḳī stated that he did not acknowledge this information by himself but he acquired it from Ibn Arabī when he had a dream. Lastly, this part of the article discusses what Rahman settles in ʿarş (arsh) means in terms of circle (devir) theory. It was suggested that according to Ṣūfī people believing Wahdat (vaḥdetçi) God’s ʿarş (arsh) is the human being himself by drawing on the Kasf al-Gıtā (Keşfu’l-Gıtā) qasida written by Sunʿullāh-ı Gaybī who was a successor of Ḥuseyn-i Lāmekānī from the second generation. (shrink)

Ölüm her canlı için kaçınılmaz bir gerçekliktir. Bu kaçınılmaz gerçeğin farkında olmasına rağmen insan, her ölümden az veya çok etkilenir. Fakat sevilen veya kendisine sevgiden daha fazla değer yüklenen kişilerin ölümü, daha acı ve derin bir sürecin yaşanmasına sebep olur. Yas süreci denen bu evre genel olarak şok, özleme, yeniden yapılanıp kendine gelme ve kimliği yeniden kurma gibi aşamalardan oluşur. Böyle değer verilen kişilerin ardından yaşanan ölüm acısının en karakteristik örneklerinden biri Hz. Peygamber’in vefatı üzerine sahâbede görülür. Bütün sahâbe içinde (...) Hz. Ömer’in ortaya koyduğu tavır ise çok daha farklı bir yere sahiptir. Zira o Allah Rasûlü’nün öldüğünü kesin bir dille reddetmiş, bayılmış olabileceğini söylemiş veya vahiy aldığı anlarda yaşadığı hale büründüğünü savunmuştur. Ona göre Hz. Peygamber ölmüş olsa bile Allah Teâlâ O’nu yeniden diriltecektir. Bu tavır, ilk bakışta, İslâm’ın yaşam ve ölüm olaylarına bakışı ve ayrıca İslâm tarihinde Hz. Ömer ile özdeşleşmiş ideal Müslüman tipi ile çelişiyor görünmektedir. Makalede öncelikle, bazı kitaplarda Hz. Ömer’e nispetle nakledilen bu sözlerin Hadis Usûlü kurallarına göre sahih olup olmadığına dair değerlendirmeler yapılmıştır. (shrink)

Euthanasia is a popular subject that health care professionals, lawyers and theologians has dealt with for a long time. While it was an extreme and exceptional case to support and argue in favour of euthanasia among health care professionals and lay public, it becomes more and more common to see supporters of this act especially among health care professionals.In this article euthanasia is examined from different perspectives, and tried to draw a conclusion that may be helpful to clarify our thinking (...) on this issue. Throughout the article, the concept of ‘ownership’ and the popular bioethical principal ‘right to autonomy’ are also explored. It is mainly concluded that since the euthanasia is the termination of a human life, and violates the internal morality of medicine, it cannot be considered as a part of ‘good-doctoring’ before it is questioned and debated very closely by the concerned public, as well as health care professionals, lawyers, theologians and politicians. (shrink)

Judaism is one of the oldest surviving religious traditions in the world. The Jews, who base their history on Abraham and his son Isaac, began to be called religion with Moses. The Jews, who lived their golden age in and around Jerusalem during the David and Solomon periods, also built the Temple, which was at the center of their religious life. The Jews, who rebuilt the Temple during the Babylonian exile and subsequently Ezra's reign, lived in these lands until the (...) destruction of the temple by the Romans in 70 AD. The statelessness that started after the destruction of the temple had an important place in the Jewish identity. The exile life, which continued for two thousand years, caused the Jews to go to different parts of the world and live there. In this period, which is expressed as the period of exile, Jews lived in many regions such as Africa, Anatolia, Europe and America. The arrival of the Jews in the Americas dates back to the Columbus era. Jews were present in South America and subsequently in the British colonies. Currently, most of the Jews in the world live in the USA. Among the Jews who went to the Americas, Ashkenazi and Sephardic Jews constitute the majority. However, in the Americas, Jews have formed different groups over time. These include groups such as Conservative, Orthodox, Reformist, and Reconstructionist. Jewish groups formed by African-Americans also have a special place among these formations. These African-American Jews in the USA, are discussed within the framework of this article. In the article, firstly, a piece of brief information about Judaism in America was given, and then the relations between Blacks and Jews were discussed. Afterward, the main features of these formations, which are of African origin and consider themselves the descendants of the Israelites, are emphasized. Finally, the Jewish groups established by Black Jews were contacted and if they had different practices and beliefs from the others, they were included. The research was carried out based on the literature review and information was given about the prominent black Jewish groups. (shrink)

This study examined the validity and reliability of a Turkish version of the Modified Moral Sensitivity Questionnaire for Student Nurses. After obtaining permission to adapt the MMSQSN into Turkish, the translation/back-translation method was used with expert opinions to determine content validity. Factor analysis was conducted to examine the construct validity and test–retest was performed on the questionnaire to determine reliability. Cronbach’s alpha coefficients were calculated to assess for internal consistency. Participants included 272 baccalaureate degree student nurses who took ethics lessons (...) prior to their clinical internship. The factor analysis revealed that even though the factor structure in the original scale was the same, relevant items were categorized with similar components, and factor loads were sufficient. The correlation coefficient in the analyses of test–retest scores was.66 for the total scale and the Cronbach’s alpha was.73 for the total scale. The translated MMSQSN is a valid and reliable measure of ethical sensitivity in student nurses in Turkey. (shrink)

In this paper, we propose some transfor mations based on the centroid points between single valued neutrosophic numbers. We introduce these trans formations according to truth, indeterminacy and falsity value of single valued neutrosophic numbers. We propose a new similarity measure based on falsity value between single valued neutrosophic sets. Then we prove some properties on new similarity measure based on falsity value between falsity value between single valued neutrosophic sets. Furthermore, we propose similarity measure based on falsity value between (...) single valued neutrosophic sets based on the centroid points of transformed single valued neutrosophic numbers. We also apply the proposed similarity measure between single valued neutrosophic sets to deal with pattern recognition problems. (shrink)

Gallicanism is specifically related to the Catholic Church of France, and it is a set of ecclesiastical and political doctrines and practices which tried to limit the powers of the Papacy in France in general. In particular, it characterized the situation of the Catholic Church in France at certain periods. The emergence of Gallicanism as a specific idea came about in the 14th century and was first used as a term in 1810. Almost everything expressed by Gallicanism is a distinctive (...) development within the French Catholic Church. Gallicanism was mostly about the riches of the Catholic Church and administrative matters rather than a theological movement. These issues were mostly related to episcopal jurisdiction, appointments of bishops, church properties and revenues, and at the core of all these issues lay the sharing of church revenues. The French Crown began to acquire gains, especially regarding the property and financial income of the church with the weakening of the power of the Papacy. This new situation left the bishops between the popes and the kings, and prepared the ground for the development of Gallicanism in the country. However, Gallicanism did not come around as a separatist movement and did not lead to the separation of the Catholic Church of France from the Roman Catholic Church. Due to the conflicts of interests between the king, parliament and the clergy, Gallicanism could not develop into a monolithic thought or doctrine, it manifested itself in different perspectives. These manifestations have been treated as Episcopal, Parliamentary, and Royal Gallicanism in most academic studies. Each of these different Gallican ideas brought to the fore the institutions indicated in their naming and received support from them. However, all three versions of Gallicanism shared some common ideals. These are the common ideals of different Gallicanisms: the independence of the king of France in worldly affairs, the supremacy of an ecumenical council over the pope, and the restriction of the pope's intervention in the French Catholic Church. Royal Gallicanism aimed to gather the powers snatched away from the Papacy in the hands of the king. Parliamentary Gallicanism shared similar principles with Royal Gallicanism. (shrink)

Dil, dünya ile düşünce ilişkisini dil aracılığıyla kurma ve dil bağlamında bilgiye açıklık kazandırma amacını güden mantıkçı pozitivizm, 20. yüzyılın önemli düşünsel eğilimlerinden biridir. Bu anlayışa göre başta felsefe olmak üzere disiplinlerdeki çeşitli konu ve problemler, yeni mantığın metotları eşliğinde geliştirilen dilsel çözümleme bağlamında tahlil edilmelidir. Bu çerçevede, bilgi değeri taşıyan anlamlı tümceler ile bilgi değeri taşımayan anlamsız tümceler arasına çizilebilecek sınırın işareti olan “anlam kriteri”, mantıkçı pozitivist düşünürlerin temel meselesi haline gelmiştir. Buna dayanarak bilgi değeri taşımamaları ve anlamsız olmaları (...) nedeniyle metafiziğin tümcelerini, felsefeden elimine etme girişimleri ortaya çıkmıştır. Çalışma içerisinde dikkate alınacak olan hususlar, bahsi geçen bu girişimin ilk oluşturucularından olan ve anlamı, yeni mantık çerçevesinde öncelikli bir şekilde inceleyen Frege, Russell ve Wittgenstein’ın yaklaşımlarını incelemektir. Öyle ki bu düşünürlerin izinden giden mantıkçı pozitivistler, anlam sorunu etrafında metafiziğin felsefeden elenmesi çabasını taşımış ve ilerletmişlerdir. Dolayısıyla “anlam”ın yeni mantığın metotları bağlamında nasıl temellendirildiği konusu, bu girişimin kökenlerinin açıklığa kavuşturulması noktasında oldukça mühim bir yere sahiptir. Çalışmanın sınırları içerisinde mantıkçı pozitivist düşünürlerden, dilin mantıksal sentaksına bağlı bir şekilde “doğrulama ile anlam” arasındaki ilişkiyi vurgulayan Carnap’ın ve “anlam kriteri ile doğrulama ilkesi” arasında kurulan bağ ile ön plana çıkan Ayer’in düşüncelerine değinilecektir. (shrink)