In this paper I offer the term “potato ethics” to describe a particular professional rural health sensibility. I contrast this attitude with the sensibility behind urban professional ethics, which often focus on the narrow doctor–patient treatment relationship. The phrase appropriates a Swedish metaphor, the image of the potato as a humble side dish: plain, useful, versatile, and compatible with any main course. Potato ethics involves making oneself useful, being pragmatic, choosing to be like an invisible elf who prevents discontinuity rather (...) than a more visible observer of formal rules and assigned tasks. It also includes actively taking part in everyday disaster-prevention and fully recognizing the rural context as a vulnerable space. This intersectional argument, which emphasizes the ongoing, holistic responsibility of those involved in rural communities, draws on work from the domains of care ethics, relational ethics, pragmatic psychology, feminist ethics of embodiment, social location theory, and reflections on geographical narcissism. (shrink)

The use of robotic technology in healthcare is increasing. The aim was to explore attitudes toward the use of humanoid robots in healthcare among patients, relatives, care professionals, school actors and other relevant actors in healthcare and to analyze the associations between participants’ background variables and attitudes. The data were collected through a cross-sectional survey (N = 264) in 2018 where participants met a humanoid robot. The survey was comprised of background variables and items from a modified Robot Attitude Scale. (...) Multiple linear regression analysis and Spearman’s Rho correlation were used to analyze associations between variables. Most of the participants were positive toward the use of humanoid robots in healthcare and only a few were negative. Attitudes toward the use of humanoid robots were more positive among other relevant actors, such as service personnel and politicians in healthcare, participants with a higher educational level and older adults. More research is needed on the reasons underlying negative attitudes because these might affect the introduction of humanoid robots in healthcare. A careful evaluation of appropriate first target groups as well as which tasks are appropriate for humanoid robots to perform in healthcare are needed. (shrink)

Queen Christina of Sweden was unconventional in her time, leading to hypotheses on her gender and possible hermaphroditic nature. If genetic analysis can substantiate the latter claim, could this bring the queen into disrepute 300 years after her death? Joan C. Callahan has argued that if a reputation changes, this constitutes a change only in the group of people changing their views and not in the person whose reputation it is. Is this so? This paper analyses what constitutes change and (...) draws out the implications to the reputation of the dead. It is argued that a reputation is a relational property which can go through changes. The change is “real” for the group changing their views on Queen Christina and of a Cambridge kind for the long dead queen herself. Cambridge changes result in new properties being acquired, some of which can be of significance. (shrink)

Partial/particular will (al-irādah al-juz’iyyah) and the creation of human acts are two issues related to the predestination belief. Nowadays, it is unarguably accepted that humans have volition. However, the controversy over the formation steps of human will and act does not seem to be settled. Māturīdīs’ approach, taken with the intent to allow some space for freedom for humans in their actions and based on the partial will and postulation that there is a part in human actions that are not (...) created nor subject to creation, could not be understood at times. When it comes to misunderstandings of this kind, Sadr al-Sharī‘a and Ibn al-Humām, who are among the Hanafī-Māturīdī kalam scholars, are mentioned. Both mutakallims are some of the eminent figures who left their marks on the Hanafī-Māturīdī school. They affected a significant number of scholars coming after them by the authentic ideas they presented. However, even though neither Sadr al-Sharī‘a nor Ibn al-Humām did regard humans as creators of their own actions, they are confronted with an accusation as if they vitiated the fact that God is the Absolute Creator. Therefore, it is of grave importance to reveal Sadr al-Sharī‘a’s ideas, which are represented in his “Four Premises” concerning the formation of an act and Ibn Humām’s thoughts put forward in his “Ījādu al-‘Azm al-Musammamah” and “Takhsīsu Irādah al-Juz’iyyah.”. (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)

Architectural experience and creation is studied through a selection of projects, each driven by an obsessive creator towards particular levels of architectural experience, both physical and virtual. The article investigates the processes of turning dreams into physical space, exemplified by four extraordinary creators and collectors of space, each one a pursuer of obsessive architectural activities, all haunted by transitive dreams: Baron Des Esseintes, Joris-Karl Huysmans’ fictional character in the novel À Rebours (Against Nature) from 1884; Kurt Schwitters, the dadaist painter (...) and constructor of the Merzbau created in Hannover between 1919 and 1937; Sir John Soane, the architect and collector, who arranged his home as a museum from 1790 until 1837; and the German artist Gregor Schneider, whose home in Rheydt since 1985 is slowly folding in on itself under the name Haus Ur. Whereas Des Esseintes is a fictional builder of dreams in physical form; Schwitters, Soane and Schneider are real builders of dreams in physical form - the author Huysmans is a real builder of dreams in fictional form. Three of the four selected projects introduce layers of hybrid existence into ordinary building shells, and one represents the virtual architecture of narrative space. Their creators are driving architectural space into different ontological states, providing a field of perceptional and representational problems. The architects of parallel realities are subsequently challenging our basic understanding of architectural organization, aesthetics and methods. This erratic field of subjective and obsessive architecture serves my purposes of investigating architectural imagination as the main asset of virtual space. (shrink)

.........................Turkish ....................... Çalışmanın konusu dindarlık eğilimi ile meslekî tükenmişlik arasındaki ilişkidir. Dindarlık eğilimine göre meslekî tükenmişlik düzeyinde herhangi bir farklılık olup olmadığı ise çalışmanın temel problemini oluşturmuştur. Bu bağlamda meslekî tükenmişlik düzeyini ve dindarlık eğilimini belirlemek için kolayda örnekleme yöntemiyle Gümüşhane il merkezindeki ilkokul, ortaokul ve liselerde görev yapan farklı branşlardaki öğretmenlerden bir örneklem grubu oluşturulmuştur. Elde edilen meslekî tükenmişlik ve dindarlık eğilimi verilerinden yola çıkarak bu iki değişkenin ilişkisi araştırılmıştır. Çalışmada Frekans, Bağımsız t-Testi, Tek Yönlü Varyans AnaliziANOVA testleri kullanılmıştır. (...) Bunun yanında hesaplanan değerleri ve elde edilen verileri değerlendirmek için SPSS (16.0) istatistik paket programı kullanılmıştır. Araştırma iki bölümden oluşmuştur. İlk bölümde dindarlık eğilimi ile meslekî tükenmişlik ilişkisine teorik bir yaklaşım sunulmuştur; meslekî tükenmişlik ve dindarlık kavramı, meslekî tükenmişlikle ilgili yurt içinde ve yurt dışında yapılan araştırmalar ve son olarak da meslekî tükenmişlik ile dindarlık eğilimi arasındaki ilişkiden bahsedilmiştir. İkinci bölümde uygulama kısmı, çalışmanın problemi ve alt problemleri, hipotezler, evren ve örneklem, kullanılan ölçekle ilgili sınırlıklar, çalışma bulgularının analizi, bulguların tartışılması, sonuçlar ve çalışmanın önerileri sunulmuştur. Çalışmanın sonuçlarına göre meslekî tükenmişlik puanları cinsiyet değişkenine göre farklılaşmazken, sosyo-ekonomik durum değişkenine göre anlamlı farklılık göstermiştir. Bunun yanında dindarlık eğilimine yönelik anket maddeleri ile meslekî tükenmişlik puanları arasında anlamlı düzeyde farklılaşmalara ulaşılmıştır. Sonuç olarak dindarlık eğiliminin meslekî tükenmişliğe etki eden faktörlerden biri olduğu tespit edilmiştir. -/- ...................................English ...................... Subject of this study is correlation of occupational burnout with the tendency of religiosity. Our main problem consists of that whether to be any differences in occupational burnout level according to the tendency of religiosity. In this context, it has been propounded that the levels of occupational burnout and tendency of religiosity of a sample group which consists of teachers chosen convenience sampling method from primary schools, secondary schools and high schools in Gümüşhane province. Based on the resulting occupational burnout and tendency of religiosity, investigated the correlation between these two variables. In the study the Frequency, Independent t-Test and One Way Variance Analysis-ANOVA tests were used and the evaluation of data and finding calculated values, SPSS (16.0) statistics software package were used. According to the results of the survey, the occupational burnout scores a differentiation has not been shown according to gender when has been established a significant difference according to socioeconomic status variable as independent variables. Besides, have been established a significant difference between tendency of religiosity of items and occupational burnout scale scores. The study consists of two main parts. In the first part, to provide a theoretical approach to the relationship of occupational burnout and tendency of religiosity; the concept of occupational bornout, the studies made on occupational burnout in domestic and abroad, and finally the relation of occupational burnout and tendency of religiosity have been mentioned. In the second part, considered as part of practice, the problem of the study and sub problems, hypothesis, population and sample, limitations information about the scale used in the study, analyzing the findings of the study, discussing the findings and conclusions and recommendations of the study have been presented. (shrink)

Nature of science has for a long time been regarded as a key component in science teaching. Much research has focused on students’ and teachers’ views of NOS, while less attention has been paid to teachers’ perspectives on NOS teaching. This article focuses on in-service science teachers’ ways of talking about NOS and NOS teaching, e.g. what they talk about as possible and valuable to address in the science classroom, in Swedish compulsory school. These teachers are, according to the national (...) curriculum, expected to teach NOS, but have no specific NOS training. The analytical framework described in this article consists of five themes that include multiple perspectives on NOS. The results show that teachers have less to say when they talk about NOS teaching than when they talk about NOS in general. This difference is most obvious for issues related to different sociocultural aspects of science. Difficulties in—and advantages of—NOS teaching, as put forth by the teachers, are discussed in relation to traditional science teaching, and in relation to teachers’ perspectives on for which students science teaching will be perceived as meaningful and comprehensible. The results add to understanding teachers’ reasoning when confronted with the idea that NOS should be part of science teaching. This in turn provides useful information that can support the development of NOS courses for teachers. (shrink)

................English....................... The purpose of this study is to reveal university students’ perceptions regarding Holy Qur’an through metaphors. The survey group of study consists of 194 participants who were studying in Theology Department and Social Service Department at Gümüşhane University in the 2014-2015 academic terms. Both quantitative and qualitative methods are used together. The study’s data was collected through a form with the phrase “The Holy Qur’an is similar/like…, because...” and some demographical variables. The Content Analysis Technique was used to interpret (...) data. Results of this study determined that 44 different metaphors regarding Holy Qur’an were given by participants. Theme of these metaphors were compiled as 9 categories consisting of directional, life source, explanatory, key, protective, curative, instructive, speech, and other categories. Top metaphors are in the directional, life source and explanatory categories. Key words are metaphor, perception, The Qur’an perception, religious concepts, and religious symbols. Getting data through comprehensive and in-dept analysis can help to have information about concepts of holy books in the human mind. The purpose of this study is to pick out perceptions of university students with regard to the Holy Qur’an through metaphors. For this reason, these questions are searched by researchers: 1) What are the metaphors which used by university students on description of perceptions regarding the Holy Qur’an? 2) How are the metaphors regarding the Holy Qur’an categorized in terms of common characteristics which produced by university students? 3) Are there any links between socio-demographic variables and composed metaphoric categories? One of the qualitative data collection technics, data collecting through metaphors method is used, and is asked open-ended question in the study. Picking up similarities and diversities under thematic topics is quite easy in the method. Therefore, this method has a functional feature in the sociology, psychology and anthropology, and it gives a wealthy and qualified image about matter, phenomenon, event and situation (Yıldırım & Şimşek 2005, 212). The target population of the study consists of students who were taking education at Gümüşhane University. Easily accessible and availability principles pursued in the sample choosing. In the distribution of participants according to the demographical features, females have 61.9 percent (n:120) and males have 38.1 percent (n:74) in terms of gender. Students who graduated from religious vocational high school is 61.3 percent (n:119), and others who from other high schools is 38.7 percent (n:75) in terms of graduated from different high schools. Students in theology department have 68.0 percent (n:132), and students who were educated in the social service department have 32.0 percent (n:62). Research data is gathered through survey form includes “The Holy Qur’an is like/similar to…, because…” sentence and demographical variabilities. Data, gathered from 194 survey forms, is transferred to the Excel and the SPSS program. In an attempt to reliability of study, gathered metaphors is examined by four area expert. Frequencies (f) and percentages (%) is taken into consideration in the process of replacing metaphors to the tables. Data analysis technique is used on the getting relationships and explaining gathered data, while content analysis technique is used on the interpreting of data. The SPSS program is used in the analysis of quantitative data. Obtained data from the surveys and composed categories is associated with descriptive statements in the verses of the Holy Qur’an. In the composed categories demonstrate distribution of produced 44 different metaphors with regard to the Holy Qur’an as 9 categories. According to this, the sample is represented in the categories as 64.4 % (f:125) is in the ‘directional’, 11.3 % (f:22) is in the ‘life source’, 7.7 % (f:15) is in the ‘explanatory’, 3.1 % (f:6) is in the ‘key’, 3.1 % (f:6) is in the ‘protective’, 2.1 % (f:4) is in the ‘curative’, 2.1 % (f:4) is in the ‘instructive’, 2.1 % (f:4) is in the ‘speech’ and 4.1 % (f:8) is in the ‘other’ categories. Distributions of composed categories are represented according to common characteristics as frequencies and percentages in the next tables. In the distribution of produced metaphors in the ‘directional’ category, university students produced 7 different metaphors (f:125). Frequencies of produced metaphors in the category are such that: guide (f:41), advisor (f:25), mentor (f:19), compass (f:16), road map (f:8), route (f:3) and other (f:13). According to the result, it is understood that aspects of guide, advisor, mentor and compass stood mostly out in the category. In the ‘life source’ category, 6 different metaphors (f:22) is developed by participants. Developed metaphors’ frequencies in the category are the following: life (f:4), lifeblood (f:4), weather (f:2), water (f:2), inheritance (f:2) and others (f:7). So, life and lifeblood aspects stood mostly out in the category. In the ‘explanatory’ category, 5 different metaphor (f:15) is developed by participants. Frequencies of produced metaphors in the category are such that: light (f:5), sun (f:3), flashlight (f:2), torch (f:2) and other (f:3). According to the result, it is understood that aspects of light and sun stood mostly out in the category In the ‘protective’ category, 5 different metaphors (f:6) is developed by participants. Frequencies of produced metaphors in the category are such that: saver (f:2), lifeguard (f:1), hereafter-saving (f:1), escapeway (f:1) and branch to catch (f:1). According to the result, it is understood that aspect of saver stood mostly out in the category. In the ‘instructive’ category, 4 different metaphors (f:6) is developed by participants. Frequencies of produced metaphors in the category are such that: reference book (f:1), dictionary (f:1), priceless book (f:1) and life encyclopedia (f:1). In the ‘speech’ category, it is seen that 4 different metaphors (f:6) is developed by participants. Frequencies of produced metaphors in the category are such that: divine message (f:1), speaking truth (f:1), Allah’s dialogue with us (f:1) and final word (f:1). In the ‘key’ category, 3 different metaphors (f:6) is developed by participants. Frequencies of produced metaphors in the category are such that: a key (f:4), the key of heaven (f:1) and the key of salvation (f:1). In the ‘curative’ category, 2 different metaphors (f:4) is developed by participants. Frequencies of produced metaphors in the category are such that: a pill (f:3) and doctor (f:1). In the ‘others’ category, 8 different metaphors (f:8) is developed by participants. Frequencies of produced metaphors in the category are such that: world (f:1), the friend of lonely passenger (f:1), the tree with fruit (f:1), hereafter (f:1), priceless treasure (f:1), miracle (f:1), philosophy (f:1) and mirror (f:1). Participants composed of 44 different metaphors regarding the Holy Qur’an. The metaphors were summed up in the 9 categories as ‘directional’, ‘life source’, ‘explanatory’, ‘key’, ‘protective’, ‘curative’, ‘instructive’, ‘speech’ and ‘other’ To results of the study; guide, advisor, mentor and compass aspects of the Qur’an came into prominence at most in the ‘directional’ category, when life and lifeblood aspects of the Qur’an came into prominence at most in the ‘life source’ category. Light and sunny aspects of the Qur’an came into prominence at most in the ‘explanatory’ category, while saver aspect of the Qur’an came into prominence at most in the ‘protective’ category. Instructive aspect of the Qur’an came into prominence at most in the ‘instructive’ category. Speech aspect of the Qur’an came into prominence at most in the ‘speech’ category, while key aspect of the Qur’an came into prominence at most in the ‘key’ category. Moreover, pill aspect of the Qur’an came into prominence at most in the ‘curative’ category. Whatsoever world, friend of single traveler, tree with fruit, hereafter, priceless treasure, miracle, philosophy and mirror aspects of the Qur’an came into prominence at most in the ‘other’ category. It is inferred that significant relationships between demographic variables and metaphor categories. In terms of major variable; theology students were composed of more metaphor in the ‘explanatory’ and ‘instructive’ categories, while social service students were composed of more metaphor in the ‘life source’ category. In terms of gender variable; females composed of more metaphor in the ‘curative’ and ‘other’ categories, while males composed of more metaphor in the ‘directional category. In terms of graduating high school variable, students who graduated from religious vocational high school composed of more metaphor in the ‘key’ and ‘speech’ categories, when students who graduated from other high school composed of more metaphor in the ‘directional’ category. Whatsoever, in terms of having the Qur’an education in their life status variable, had the Qur’an education in their life students composed of more metaphor in the ‘curative’ and ‘other’ categories, while other group composed of more metaphor in the ‘directional’. Moreover, in terms of perception of subjective religiousness, students who think themselves are ‘religious’ composed of more metaphor in the ‘key’ and ‘other’ categories, while students who think themselves are ‘less religious’ composed of more metaphor in the ‘explanatory’ category. In terms of perception of family religiousness, students who think own family ‘less religious’ composed of more metaphor in the ‘directional’ and ‘life source’ categories, when students who think own family ‘religious’ composed of more metaphor in the ‘key’ category. It can be suggested by the results of this study; perception of the Qur’an can be studied with the different study techniques, or it can be studied in the different research groups with the same technique. Muslims’ perceptions regarding the Holy Qur’an can be examined with intercultural comparative studies. Perceptions regarding the Holy Qur’an can be researched through interviews. Members’ perception regarding holy book that have different religious faith can be comparatively examined. Individuals’ perceptions regarding different religious concepts can be studied through metaphors. .................. Turkish...................Bu araştırmanın amacı üniversite öğrencilerinin Kur’an-ı Kerim’e ilişkin algılarını metaforlar aracılığıyla ortaya çıkarmaktır. Araştırmanın çalışma grubunu, 2014-2015 eğitim öğretim yılında Gümüşhane Üniversitesi İlahiyat Fakültesi ve Sosyal Hizmetler bölümünde öğrenim gören 194 katılımcı oluşturmaktadır. Araştırmada nitel ve nicel yöntemler birlikte kullanılmıştır. Araştırma verileri, “Kur’an-ı Kerim……gibidir, çünkü……” cümlesini ve demografik değişkenleri içeren bir form aracılığıyla toplanmıştır. Verilerin analizi ve yorumlanmasında içerik analizi tekniği kullanılmıştır. Araştırmada Kur’an’a ilişkin 44 farklı metafor geliştirildiği tespit edilmiştir. Bu metaforlardan ‘yönlendirici’, ‘yaşam kaynağı’, ‘açıklayıcı’, ‘anahtar’, ‘koruyucu’, ‘öğretici’, ‘derman’, ‘kelam’ ve ‘diğer’ olmak üzere 9 farklı kategori oluşturulmuştur. Üretilen metaforların ‘yönlendirici’, ‘yaşam kaynağı’ ve ‘açıklayıcı’ kategorilerinde yoğunlaştığı görülmüştür. Demografik değişkenler ile metafor kategorileri arasındaki ilişkiyi ortaya çıkarmak araştırmanın ikincil amaçlarındandır ve bu yönüyle sonuçlar değerlendirildiğinde değişkenler ile kategoriler arasında anlamlı ilişkiler olduğu tespit edilmiştir. Demografik değişkenler ile kategori ilişkisinde fakülte değişkeni açısından ilahiyat öğrencileri ‘açıklayıcı’ ve ‘öğretici’ kategorilerinde daha fazla metafor üretirken sosyal hizmet öğrencileri ‘yaşam kaynağı’ kategorisinde daha fazla metafor üretmiştir. Cinsiyet değişkeni açısından ise kız öğrenciler ‘derman’ ve ‘diğer’ kategorilerinde daha fazla metafor üretirken erkek öğrenciler ‘yönlendirici’ kategorisinde daha fazla metafor üretmiştir. Lise mezuniyeti açısından bakıldığında da İHL’den mezun olanlar ‘anahtar’ ve ‘kelam’ kategorilerinde daha fazla metafor üretirken diğer lise mezunları ‘yönlendirici’ kategorisinde daha fazla metafor üretmiştir. Kur’an Kursu eğitimi alma değişkeni açısından ise Kur’an kursu eğitimi alanlar ‘derman’ ve ‘diğer’ kategorilerinde daha fazla metafor üretirken Kur’an Kursu eğitimi almayanlar ‘yönlendirici’ kategorisinde daha fazla metafor üretmiştir. Ayrıca öznel dindarlık ve aile dindarlık algılarıyla metafor kategorileri arasında da anlamlı ilişkiler elde edilmiştir. (shrink)

With the advanced methods of analysing old biological material, it is pressing to discuss what should be allowed to be done with human remains, particularly for well documented historical individuals. We argue that Queen Christina of Sweden, who challenged the traditional gender roles, has an interest in maintaining her privacy when there are continued attempts to reveal her ‘true’ gender. In the long-running philosophical debate on posthumous wronging, the fundamental question is: Who is wronged? Our aim is to find this (...) ‘missing subject’ using narrative theory.Narrative identity emphasises the fact that no person is alone in knowing or telling their life story. People’s lives are entangled and parts of the life story of a deceased person can remain in the living realm. Since the narrative identity of a person does not necessarily end upon their death, and this narrative continues to relate directly to the person who once existed, it is the narrative subject that can continue to be posthumously wronged. Queen Christina can no longer maintain her own identity, but we maintain it by our research into her life. We propose three duties relevant for posthumous wronging: the duty of truthfulness, the duty of recognition and the duty to respect privacy. (shrink)

_Islamic Thought_ is a fresh and contemporary introduction to the philosophies and doctrines of Islam. Abdullah Saeed, a distinguished Muslim scholar, traces the development of religious knowledge in Islam, from the pre-modern to the modern period. The book focuses on Muslim thought, as well as the development, production and transmission of religious knowledge, and the trends, schools and movements that have contributed to the production of this knowledge. Key topics in Islamic culture are explored, including the development of the (...) Islamic intellectual tradition, the two foundation texts, the Qur’an and Hadith, legal thought, theological thought, mystical thought, Islamic Art, philosophical thought, political thought, and renewal, reform and rethinking today. Through this rich and varied discussion, Saeed presents a fascinating depiction of how Islam was lived in the past and how its adherents practise it in the present. _Islamic Thought_ is essential reading for students beginning the study of Islam but will also interest anyone seeking to learn more about one of the world’s great religions. (shrink)

In medical research, patients are increasingly recognized with ‘lay knowledge’ but their views are poorly researched. The study objective was to investigate patients’ attitudes to medical research. This is in comparison to lay and expert members on ethical review boards, as their task is to evaluate the risk−benefits of research, which are ultimately grounded in attitudes and values. From focus-group interviews with patients suffering from chronic inflammatory diseases, a postal questionnaire was developed and sent to patient members of the Swedish (...) Rheumatism Association and to all ERB board members in Sweden. Response rates were 65 percent and the surveys were conducted in Jan−May 2011. Agreement across the groups included priority for medical research on diagnostic and early detection of disease. A key difference was expert and lay ERB members giving higher priority to basic research/research on lifestyle and prevention, whereas patients prioritized research on daily function. On this significant point, lay members did not share the opinion of this patient group, indicating that they may be poor representatives for patients’ views. These results call for further research: how can patient perspectives be included in ERB discussions and in what way should patients’ values influence the research agenda. (shrink)

This study investigated the effects of internal and demographic variables on civic development in late adolescence using the construct civic purpose. We conducted surveys on civic engagement with 480 high school seniors, and surveyed them again two years later. Using multivariate regression and linear mixed models, we tested the main effects of civic purpose dimensions (beyond-the-self motivation, future civic intention), ethnicity, and education on civic development from Time 1 to Time 2. Results showed that while there is an overall decrease (...) in civic engagement in the transition out of high school, both internal and social factors protected participants from steep civic decline. Interaction effects varied. Ethnicity and education interacted in different ways with the dimensions of civic purpose to predict change in traditional and expressive political engagement, and community service engagement. (shrink)

This article aims to analyze how science is discursively attached to certain parts of the world and certain “kinds of people,” i.e., how scientific knowledge is culturally connected to the West and to whiteness. In focus is how the power technology of coloniality organizes scientific content in textbooks as well as how science students are met in the classroom. The empirical data consist of Swedish science textbooks. The analysis is guided by three questions: if and how the colonial history of (...) science is described in Swedish textbooks; how history of science is described; how the global South is represented. The analysis focuses on both what is said and what is unsaid, recurrent narratives, and cultural silences. To discuss how coloniality is organizing the idea of science eduation in terms of the science learner, previous studies are considered. The concepts of power/knowledge, epistemic violence, and coloniality are used to analyze how notions of scientific rationality and modernity are deeply entangled with a colonial way of seeing the world. The analysis shows that the colonial legacy of science and technology is not present in the textbooks. More evident is the talk about science as development. I claim that discourses on scientific development block out stories problematizing the violence done in the name of science. Furthermore, drawing on earlier classroom studies, I examine how the power of coloniality organize how students of color are met and taught, e.g., they are seen as in need of moral fostering rather than as scientific literate persons. (shrink)

The aim of the present study was to gain a first-person perspective on the experiences of technology-assisted child sexual abuse (TA-CSA), and a deeper understanding of the way it may affect its victims. Seven young women (aged 17–24) with experience of TA-CSA before the age of 18 participated in individual in-depth interviews. The interviews were teller-focused with the aim of capturing the interviewee’s own story about how they made sense of their experiences over time, and what impact the victimization had (...) on them in the short and long terms. Thematic analysis of the interviews revealed a broad range of abusive experiences that had profoundly impacted the individuals’ lives, health and self-concepts. Three dominant themes emerged from the analysis –From thrilling to abusive,Negative effect on health and wellbeing, andA new self after the abuse.From thrilling to abusivecaptures the wide range of experiences described, starting from the child’s own sexual curiosity to descriptions of having been manipulated or threatened into engaging in sexual activity, as well as the sometimes long and complex process of understanding the severity of one’s experiences.Negative effect on health and wellbeingdescribes the victimization’s comprehensive impact on the life and health of the participants, how they blamed themselves for what had happened, and the struggle of having to live with the constant fear of pictures from the abuse resurfacing.A new self after the abusedepicts how the victimization impacted the way participants viewed and thought about themselves in relation to others, and distorted their views of their bodies. The findings are discussed in relation to previous research on both offline CSA and TA-CSA, as well as theoretical and practical implications. (shrink)

Finding the theoretical space where cinema and philosophy meet, Malin Wahlberg’s sophisticated approach to the experience of documentary film aligns with attempts to reconsider the premises of existential phenomenology. The configuration of time is crucial in organizing the sensory affects of film in general but, as Wahlberg adroitly demonstrates, in nonfiction films the problem of managing time is writ large by the moving image’s interaction with social memory and historical figures. Wahlberg discusses a thought-provoking corpus of classical and recent (...) experiments in film and video in which creative approaches to the time of the image and the potential archive memory of filmic representation illuminates meanings of temporality and time experience. She also offers a methodological account of film and brings Deleuze and Ricoeur into dialogue with Bazin and Mitry on the subject of cinema and phenomenology. Drawing attention to the cultural significance of the images’ imprint as a trace of the past, Documentary Time brings to bear phenomenological inquiry on nonfiction film while at the same time reconsidering the existential dimensions of time that have always puzzled humans. Malin Wahlberg is a research fellow in cinema studies at Stockholm University. (shrink)

After the belief in Allah and in the necessities of His religion, the first of our duties towards Him is to learn our responsibilities as an ‘abd [servant] and worshipping according to His will. Worship is to do what Allah commands and not to do what He prohibits. Worship is legislated by Allah and His Prophet. Thus, the unity and solidarity in worship is achieved. Some reasons and causes for worships are known however the main purpose of worshipping is to (...) serve Allah. Not all the worships are bound with a standard reward scale. Allah has put some standard reward scales as a result of His grace and blessings on His servants. The most common of these is ten-to-one. Worships like az-Zakah [obligatory charity] and as-Sadaqa [voluntary charity] are given seven hundreds -to-one or more reward. Iḥyaʾ Laylat al-Qadr (keeping vigil in that night) is equal to worshipping in a thousand months. In addition, there are unlimited and uncounted blessings in this World and in the hereafter. Also the reward of the worships (like prayer, fasting, giving charity and pilgrimage) is determined by Allah and is subjected to special reward scales. He is who determines the worships and their rewards. One of the greatest blessings of Allah to His slaves is Tawbah [repentance from sins] which means a chance for human beings to make themselves forgiven. Also there is ar-Riya’ [showing off, insincerity] which annuls the worship and limits its reward to this World only. (shrink)

In a Swedish context, Jewish women’s experiences and actions have gone unrecorded and unrecognised; most narratives of Swedish Jewish history offer only a partial account of their past. Marginalised or ignored, or absorbed into universalised categories of ‘Jews’, ‘women’ or ‘survivors’, the experiences and histories of Jewish women are in general not represented in previous Swedish research on the history of the Jewish minority, the Swedish Jewish response to the Nazi terror and the Holocaust or the history of the women’s (...) movement in general. Previous research on the Swedish Jewish response and assistance for the Jewish refugees and survivors of Nazi persecution has mainly dealt with the Jewish community in Stockholm and its relief committee, where the women were absent from leadership positions. The purpose of this study is to explore if and how the Jewish women’s club in Stockholm initiated or was involved in relief activities for and with the persecuted Jews of Europe. Specifically, this is investigated in the context of how the club was established and manifested in public by examining what questions the club raised and what activities it organised in the 1930s and 1940s. (shrink)

Famously posed by seventeenth-century French philosopher René Descartes, the mind–body problem remains unresolved in western philosophy and science, with both disciplines unable to move convincingly beyond the dualistic model. The persistence of dualism calls for a reframing of the problem through interdisciplinary modes of inquiry that include non-western points of view. One such perspective is Islamic theology of the soul, which, while approaching the problem from a distinct point of view, also adopts a position commensurate with dualism. Using this point (...) of convergence as a conceptual starting point, we argue that bringing into dialogue contemporary neuroscientific, philosophy of mind, and Sunni Islamic theological discourses may provide a fruitful way of reframing the age-old mind–body problem. This paper provides an overview of how these three discourses have approached the issue of the mind–body problem. Juxtaposing these three discourses, we hope, may ignite further scholarly di... (shrink)

The study examined the effect of celebrity attractiveness, celebrity trustworthiness, and celebrity cause fit on the attitude toward green cosmetics. This was followed by the effect of brand awareness, brand associations, brand loyalty, perceived quality, brand credibility on brand equity, including the impact of attitude toward green cosmetics and brand equity on the willingness to purchase green cosmetics among of young Chinese consumers. This study adopted a cross-sectional design and collected quantitative data from 301 respondents using a structured questionnaire, which (...) was distributed online using various social media platforms. It was found that celebrity attractiveness, celebrity trustworthiness, and celebrity cause-fit had a significant impact on the attitudes toward green cosmetic, while brand loyalty, perceived quality, and brand credibility substantially affected brand equity. Moreover, the attitudes toward green cosmetics and brand equity had a strong impact on the willingness to purchase green cosmetics. To increase the sales for green cosmetics, the advertisements for it should have appeal, trustworthiness, and cause-fit celebrities to improve consumers’ attitudes and willingness to purchase green cosmetics. Finding of this study provide a guideline for green cosmetic manufacturers, to direct their resources to enhance brand loyalty, credibility, and perceived quality of the product they produce by highlighting the difference between conventional and green cosmetics. (shrink)

Résumé Depuis 1974, le débat de l’entre-deux-tours affrontant les “finalistes” avant le second tour des élections présidentielles est devenu une “institution” en France. Après avoir mené plusieurs études linguistico-discursives sur ce même corpus − en particulier sur les modes de questionnement, la réfutation et les formes de discours rapporté −, les auteures s’intéressent ici aux termes d’adresses utilisés par les deux candidats en face-à-face dans les six débats susnommés. Les études de l’ouvrage dirigé par Catherine Kerbrat-Orecchioni, S’adresser à autrui. Les (...) formes nominales d’adresse en français, ont bien a montré que les usages appellatifs varient considérablement d’un genre interactionnel à l’autre. Il semble ainsi justifier de mener une étude approfondie, à la fois quantitative et qualitative, de l’évolution de ces usages appellatifs au sein du genre discursif des débats politiques télévisés de l’entre-deux-tours, ceux-ci couvrant une période d’une quarantaine d’années. Les auteures s’interrogent sur les formes des termes d’adresse et sur la fréquence avec laquelle ils sont utilisés au fil des décennies. L’analyse porte également sur l’emploi de ces formes en allocution et / ou en délocution et sur les fonctions pragmatiques que jouent ces unités dans les débats de l’entre-deux-tours. (shrink)

This study analyses the responses and reactions among women in Umeå during the period of threat from the Haga Man: a serial rapist operating between 1998 and 2006, and highlights how women in this new situation handled feelings of vulnerability and fear of violence in public space. The article analyses the ways women positioned themselves in their narratives and how this could be understood in terms of how they negotiated spaces for agency within a context where public space has been (...) represented as safe and gender-equal. Women’s fear of violence is discussed in relation to Swedish gender equality discourses and contextual constructions of femininity. The research is based on empirical data collected through in-depth interviews with women in Umeå. The results show the difficulties of claiming the official position of a gender-equal femininity. The informants’ ambivalence, and partly anger, in relation to a femininity they wanted but could not have also created an opportunity for critique of women’s position in society and thus a challenge to a presumed gender equality that stands in the way of addressing issues of gendered power relations. (shrink)

This chapter aims to discuss critically the changing values in higher education within the context of culturally, ethnically and religiously plural modern European societies with a special focus on the case of emerging European Islamic higher education institutions. The inquiry argues for the need to rethink the core values in Islamic and western liberal, secular higher education in order to facilitate a new creative engagement between these two distinctive perspectives on higher education that share an intertwined intellectual legacy. The focus (...) of the study is framed by the following questions: Do central educational values of Islam and western secular higher education remain in conflict? To what extent can a critical dialogue of convergence be facilitated between the educational/pedagogic cultures of Islamic and western higher education? Why should such a critical engagement be based on a shared relational ethics of respecting the dignity of difference and recognition of mutual interdependence? The study adopts a phenomenology- infomed critical, comparative analysis method while exploring the topic within its historical and contempoaray dimensiosns. The original contribution of the inquiry lies in its reflective engagement with the Islamic and western values of higher education and developing a distinctive conceptual framework to facilitate a new pedagogic dialogue among the communities of learners and teachers coming from these educational cultures who increasingly share the same social space. After presenting the aims and context of the inquiry, a brief historical account of Islamic and western values of higher education will be provided. This will be followed by discussing the arguments supporting the incompatibility of Islamic and western values of education. The incompatibility thesis will be deconstructed by critically examining its logic of binary literalism. By drawing on the evidence suggesting presence of a shared reflective, critical educational heritage between Islam and the West, the chapter argues for the need to revive these forgotten traditions of pedagogic curiosity and critical openness to inspire a new cross-pollinating dialogue capable of acknowledging the dignity of being different and recognizing the reality of sharing an interdependent world. (shrink)

Allah katında en şerefli amellerden biri Kur’ân ilimleri hakkında araştırma yapmaktır. Özellikle Rasulullah’ın ashabına öğretmiş olduğu vahiy vecihlerinin lafızlarını nakletme olgusunu üstlenen kırâat ilmi hakkında araştırma yapmanın ayrı bir yeri vardır. Kur’ân-ı Kerim İslam şeriatının ilk kaynağı olduğundan dolayı geçmiş ve günümüz alimleri kendisiyle alakalı olan tefsir, kırâat, dil bilimi, i’râb ve benzeri ilimlere ehemmiyet vermişlerdir. Biz de bu çalışmamızda çeşitli islami ilimler hakkında ilim ehli zatlar arasındaki yüksek mevkii bulunan İmam Ebû Muhammed Mekkî b. Ebî Talib’i ele aldık. Kırâat, (...) tecvid, arapça, fıkıh, kelam vb. İslami ilimlerde yüze yakın eser telif eden Mekki, İslami ilimlerin çoğunu elde ederek, özellikle Kırâat ve tefsir ilmine öncülük etmiş nadir âlimlerden biridir. Biz bu çalışmamızda Mekkî b. Ebî Talib’in Kırâat ilmindeki yeri ve bu ilme katkısını ele aldık. Bunun yanı sıra onun bu alanda telif ettiği eserler ve bu eserlerin önemi üzerinde durup, özellikle kendisinin Kırâatteki Tevatür meselesine değindik. Çünkü araştırmacılar Mekkî’nin bu konudaki görüşü hakkında ihtilafa düşüp farklı fikirler öne sürmüşlerdir. Son olarak çalışmamızı Mekki b. Ebu Talib’in kırâat ilminde kendisinden sonra gelen kişiler üzerinde ki etkisi hakkında bahsederek sonlandırmış olduk. (shrink)

Kur’ân-ı Kerîm ilimlerini araştırmak Allah indinde en şerefli amellerdendir. Özellikle de bu, Resulullah’ın ashabına öğrettiği vecih üzere vahiy lafızlarını nakletme olgusunu üstlenen kıraat ilmini araştırma olunca. Kur’ân-ı Kerîm İslam şeriatının ilk kaynağı olduğundan eskiden ve şuan âlimler Kur’ân-ı Kerîm’le ilgili olan tefsir, kıraat, dil bilim, i‘râb ve benzeri ilimlere önem vermişlerdir. Ben bu âlimlerden biri hakkında konuşmak istedim. O da çeşitli şeriat ilimlerinde ilim ehli arasındaki yüksek konumundan ötürü İmam Ebû Muhammed Mekkî b. Ebî Talib’tir. Mekkî, şeriat ilimlerin çoğunu elde (...) etmiş nadir âlimlerden biridir. Özellikle de O, Kur’ân ve tefsir ilminde birinci mevkiyi elde etmiş ve bununla da bu ilimlerde ipi göğüslemiştir. Kırâat, tecvid, arapça dil bilgisi, fıkıh, kelam ve diğer ilimler de yüz kadar esere ulaşan telifleri arkasında bırakmıştır. Ben bu çalışmada ilk başta Mekkî b. Ebî Talib ve kıraat ilimleri ile ilgili kitapları hakkında ışık tutmak, ardından da ayrıcalıkları ve onun özellikle de araştırmacıların anlamakta ihtilaf ettikleri tevâtür konusu hakkındaki görüşleri hakkında konuşmak istedim. Çalışmamı, kırâat ilimlerinde kendisinden sonrakiler üzerindeki etkisi hakkında konuşmak ile bitiriyorum. (shrink)

Financial literacy has gained much attention amongst scholars, policymakers and other stakeholders due to its role in backing up investment decisions, improving personal financial management and increasing financial wellbeing. This study examines the influence of financial literacy on investment decisions with the moderating effect of the overconfidence behavioural bias. Data were collected from 180 respondents in Saudi Arabia using a questionnaire, and a convenience sampling technique was applied. The study’s findings were analysed using the partial least squares structural equation modelling (...) technique. It was found that financial literacy positively and significantly influenced investment decisions. Moreover, the results show that overconfidence positively affected investment decisions and that the relationship between financial literacy and investment decisions was positively and significantly moderated by overconfidence. (shrink)

One of the proofs expressing certain knowledge in fiqh method is ijma. There are hardly any scholars who do not accept that ijma is evidence. It is reported that the first person who objected to this was Mu'tazilî İbrahim en-Nazam. The group that does not accept it as a sect are the scholars who belong to the Imamiyya. It is possible to say that mujtahid scholars have been unanimous since the first period mujtahids on the fact that ijmā is evidence, (...) with a few exceptions. Although there is no significant disagreement about the fact that ijma is evidence, the scholars differed on the details of ijma's types, conditions, proofs, and the number of people who would agree on ijma. One of the issues discussed by the scholars of the methodology is the effect of ijmaa when one or more people oppose the majority of the mujtahids. While some of the methodists think that the opposition of the minority against the alliance of the majority will not harm the ijma, the majority of them argue that all mujtahids must be of the same opinion in order for the ijma to be formed. Basically, it can be said that these two approaches argue with each other, but there are also proceduralists who deal with the issue differently. Some scholars take into account the attitude of the majority towards them in an issue opposed by one or a few people. According to these scholars, if the majority does not oppose the opinion of the minority, then ijma cannot be mentioned. Because this shows that the majority also respect the opposing view. If the majority does not respect or even oppose the opinion of the minority, then the consensus of the majority becomes ijma.The arguments generally used in these discussions are the same. Usulists defend their theses based on the opposing views of some of the Companions, especially Ibn Abbas. Those who do not see the opposition of the minority as an obstacle to ijma, argue that although one or more of the Companions had dissenting views, as in the example of Ibn Abbas on riba and mut'a, the consensus of the other Companions is the ijma of the scholars. Likewise, those who argue that this is an obstacle to ijma, as well as Ibn 'Abbas's opposition to the opinion of the populace on awl, was an obstacle to the formation of ijma on an issue agreed by the other Companions.This study deals with the discussions and the arguments used by the parties. However, firstly, the information value and conditions of ijma, which is thought to be closely related to these discussions, are briefly presented. In the study, the explanations of the scholars of different sects, who were not content with the works of a certain school, were examined and tried to be evaluated. As a result, it should be noted that it is the prevailing view that the opposition of the minority against the majority will prevent the formation of ijma, based on the conditions put forward in order for ijma to be conclusive evidence. However, it has come to the conclusion that whether the opposing view of the minority is taken into account by other scholars is effective in the formation of ijma. (shrink)

Annemarie Schimmel, dünya dinleri, felsefe, biyografi, edebiyat gibi ko-nularda kaleme aldığı eserlerle Doğu’da ve Batı’da isminden söz ettiren velûd bir akademisyendir. Diğer yandan onun özellikle tasavvuf alanında ortaya koyduğu çalışmalar, tasavvuf düşünce geleneğinin Batılı araştırmacılar tarafından objektif bir perspektiften okunmasına ve yeniden ilgi odağı olarak değerlendirilmesine sebep olmuştur. Tasavvuf tarihi olarak değerlendirebileceğimiz Mystische Dimension des Islam, Mevlânâ Celâleddin Rûmî’nin tasavvufî görüşlerini irdelediği Ich bin Wind du bist Feuer, tasavvufa giriş niteliğinde olan Sufismus: Eine Einführung in die islamische Mystik ve Hallac-ı (...) Mansûr’u konu edindiği Al-Halladsch: Märtyrer der Gottesliebe: Leben und Legende eserleri, onun bu sahada bilinen çalışmalarından birkaçıdır. Schimmel, Yunus Emre’nin bazı şiirlerini de Ausgewählte Gedichte von Yunus Emre isimli eseriyle Almanca’ya tercüme etmiştir. Ayrıca onun Yunus Emre’nin tasavvufî görüşlerini tahkiye metoduyla anlattığı ve bazı şiirlerini irdelediği Wanderungen mit Yunus Emre ismiyle bilinen çalışması Anadolu’da tasavvuf kültürü ile irtibatlı olarak tasnif edilebilecek bir diğer eseridir. Bu makale, eserlerinden hareketle Schimmel’in Anadolu’da yetişmiş bir mutasavvıf olarak Yunus Emre telakkisini ve onun perspektifinden Anadolu’da tasavvufî düşüncenin ve kültürün izdüşümlerini konu edinmektedir. (shrink)

Belief in destiny is one of the principles of faith. Although the belief in fate is not explicitly mentioned in the Qur’an, there are many verses that indicate this belief. There are many hadiths about fate that have reached us from the Prophet. Although there are schools that deny destiny, Ahl al-Sunnah schools Ash‘aris and Maturidis accept the existence of belief in destiny. The definitions of destiny of these schools are expressed with words that can be used interchangeably. However, fate (...) should not be evaluated in a single category. It also has varieties. If destiny is perceived as only one kind of Forced destiny, it is inevitable to cause misunderstandings. Forced fate; it is destiny that does not give freedom to beings; It happens with the knowledge, will, power and creation of Allah. Some destinies of inanimate substances, plants, animals and humans are of this type. Jabr and responsibility are incompatible. Although some actions take place in their own bodies, people are not responsible for their forced destiny. Man is a freely created being within certain limits. The ability of intellect, will, power, and carrying out actions has been granted to them. By using them, a person performs his acts of will, and as a result, he becomes responsible for his actions. Having free will and freedom distinguishes humans from other living things. Where there is no human freedom, there is no responsibility. Human life is not uniform, it is in a state of constant change and transformation. In addition to these two types of fate, there is also a type of fate that turns into willful fate, although it was forced in the beginning. In addition to this, there are some actions that start with the will of man and later turn into forced fate. There are also types of disability that we have examined in connection with the belief in destiny and its types. Allah has sent humans to the world to be tested. Illness and disability are also part of the test. Diseases; they may be due to genetic, environmental factors, and food-related. Congenital diseases and disabilities can sometimes cause the world test to be difficult. The biological rules set by Allah are also valid for humans. Genetic hereditary diseases and disabilities occur when the genes carried by the parents are passed on to the child. While some genes are recessive, some genes are dominant. Genes that cause hereditary diseases and disabilities show an uneven distribution depending on their geographical habitats, sharing the same environment in the historical process, and the extent of intermingling of their lineages through marriages. While recessive genes can be passed on from generation to generation, dominant genes that cause death generally do not have the opportunity to pass on to the next generation. In today’s context, the diagnosis of genetic diseases and disabilities is attainable, enabling the implementation of necessary precautions accordingly; furthermore, partial or even complete treatment opportunities can be available depending on the circumstances. In this respect, all of the congenital diseases and disabilities due to genes are a forced fate that is not in the hands of man. As for those diseases and disabilities for which treatment opportunities exist, they fall under the category of fate that transitions from forced fate to willful destiny. Some genetic diseases and disabilities of people may appear in later ages. However, non-genetic diseases and disabilities are also facts of life. Every individual can become ill and experience disability during certain periods of their life. Diseases and disabilities can occur with a number of factors that do not depend on an individual's will, actions, or behaviors. Such diseases are also within the scope of forced fate. A person can also be disabled due to one’s own mistakes and negligence. However, it is a behavior befitting a Muslim to be treated in cases of all kinds of diseases and disabilities. The treatment of diseases for which there is a cure is a willed destiny. Diseases and obstacles that cannot be cured are forced fate. (shrink)