Bu makale, kelâm söyleminde modern argümantasyon teorilerinin kullanılması gerektiğini savun- maktadır. İslam geleneği kendi istidlâl teorilerine sahip olsa da modern terminoloji ve teoriler, yorumlayıcı anlayış ve eleştirel analize yardımcı olabilir. Bu makale, Kâdî Abdülcebbâr’ın (ö. 415/1025) Hıristiyanlığa karşı kelâm ve reddiye geleneklerindeki aklî yöntemleri kullandığı Tesbît’ine odaklanmaktadır. Yine, Kâdî Abdülcebbâr’ın Hıristiyanlıktaki “İsa’nın ilahî doğası” iddiasına karşı delillerini örneklerle tahlil etmekte- dir. Makale, tarihî kelâm metinlerinin istidlâlî açıdan incelenmesi gerektiğini; ayrıca delile dayalı kelâmın tarihini ve gelişimini anlamada hem analitik teorilerin hem (...) de argümantasyon teorilerinin ne kadar önemli olduğunu tartışmaktadır. (shrink)

This paper focuses specifically on how religions shape attitudes towards ethics of tax evasion. Firstly, the paper begins with an overview of the four views on the ethics of tax evasion that have emerged over the centuries, then goes on to review some of the theoretical and empirical literature on the subject. The empirical part of the study examines attitudes toward tax evasion in 57 countries from the perspectives of six religions using the data from Wave 6 of the World (...) Values Survey. The sample population is more than 52,000. More than a dozen demographic variables were examined. The results study found that attitude toward cheating on taxes does differ by religion. (shrink)

Bu çalışma, 2015 yılında Birleşmiş Milletler tarafından kabul edilen Sürdürülebilir Kalkınma Hedefleri (SKH) ile neoliberal politikalar arasındaki ilişkiyi incelemektedir. Odak noktası, "tam ve üretken istihdam ile insan onuruna uygun işlerin sağlanması" hedefidir. Araştırma, serbest piyasa güçlerinin ekonomik ve sosyal sorunları çözmedeki etkinliği inancının, bu hedefle olan uyumunu tartışmaya açmaktadır. İstihdamın iş güvencesi, sözleşmeler, ücretler, çalışma saatleri ve sendikal yapılarına dair makroekonomik analizler, neoliberal politikaların SKH'lerle çeliştiğini göstermektedir. Bu eksende, SKH'lerin mevcut politik yapıyla uyumlu olup olmadığı ve neoliberal politikaların sürdürülebilir kalkınma (...) hedeflerine ulaşma üzerindeki etkisini tartışmaktadır. Veriler Dünya Bankası, ILO ve OECD'den alınmış, veri madenciliği yöntemleri kullanılarak Türkiye, OECD ülkeleri ve Dünya düzeyinde karşılaştırmalı analizler yapılmıştır. Bu bağlamda, çalışma sürdürülebilir kalkınma hedeflerine, özellikle iş yaşamına ilişkin boyutlarında, neoliberal politikaların etkilerini değerlendirerek özdüşünümselliğimizi geliştirmeye katkıda bulunmaktadır. (shrink)

Following the formation of disciplines/sciences in different fields of Islamic thought, the specific concepts and terminologies of these disciplines/sciences began to emerge. Then the special meaning and the area of utilization for every concept in each discipline/science were further clarified by compiling specific epistles of definition (ḥudūd), which would contribute to this process of conceptualization. For the terminological meaning of the used concept to be determined primarily and thus for the followed theological/sectarian affiliation to be supported, works belonging to this (...) genre have been written specifically for the field of theology. Especially, the Muʿtazilī theologians undoubtedly made the greatest contribution. Thusly, specific treatises containing theological concepts were compiled by names such as al-Qāḍī ʿAbd al-Jabbār (d. 415/1025), and his students Abū Rashīd al-Nīsābūrī (d. after 420/1029) and Ibn Sharwīn (fl. first half of the Vth/XIth century). Zaydī theologian and jurist Abū’l-Qāsim al-Bustī’s (d. 420/1029) Tahdhīb al-ḥudūd, which has no available copy, is also contemporary to the mentioned works. This tradition found its reflection in the Imāmī-Muʿtazilī line in Abū Jaʿfar al-Ṭūsī’s (d. 460/1067) al-Muqaddimah fī l-madkhal ilá ṣināʿat ʿilm al-kalām, which could be seen as a concise theological work in terms of its construct and the explanations which it comprises, and in the work called al-Ḥudūd wa-l-ḥaqāʾiq, which is attributed to al-Sharīf al-Murtaḍá (d. 436/1044). Abū Jaʿfar al-Muqrī al-Nīsābūrī’s (d. mid-VIth/XIIth century [?]) al-Ḥudūd stands out as the most voluminous example in this tradition. The most important work belonging to this genre in the Muʿtazilī tradition, as it is the first among the available works, is the Ḥudūd al-alfāẓ of al-Qāḍī ʿAbd al-Jabbār, which is found together with some other important Zaydī-Muʿtazilī works in a compilation discovered by us and thought to be lost until recently. In this treatise, which generally includes theological concepts and partially includes the concepts of Islamic law and the history of sects, al-Qāḍī ʿAbd al-Jabbār has put forward a language-based definition theory. His approach here is in line with the views he put forward on definition in his al-Mughnī. Accordingly, instead of definition (ḥadd) and description (rasm) carried out over five universals in classical logic, he adopted a method of lexical definition based on wording that agrees with the meaning of the concept in question and is clearer than it, and consequently gave a brief definition and explanation of the concept he deals with. This clearly shows that the previous Muʿtazilī theologians’ approach of language-based definition, which was used as an alternative to the conception of Aristotelian definition due to their distanced stance to philosophy was also inherited by al-Qāḍī ʿAbd al-Jabbār. The approach seen in some sources in the period following al-Qāḍī, such as Abū Rashīd al-Nīsābūrī’s al-Ḥudūd, also indicates his influence. (shrink)

Robots that can communicate with people are one of the goals reached by the technology developed for automation in work life. Experts aim to improve the communication skills of these robots further in the near future. Besides, various studies emphasize that people may interact with robots in a similar way as they interact with other people. In line of this idea, this study examines the possible causal chain in which the social anxiety affects the robot anxiety which in turn affects (...) the attitude toward interacting with robots. Data obtained from university students were analyzed in a simple and parallel mediation model. The results showed that robot anxiety and in particular two of its sub-dimensions mediate the relationship between social anxiety and negative attitudes toward interaction with robots. Researchers should carry out new studies about the common structural characteristics of the anxiety felt by people due to interacting with humans and robots. (shrink)

Dünya genelinde yaşanan çatışmalarda dinî inanç ve değerlerin araçsal kullanımı, din ve şiddet konularının merkeze alındığı birçok tartışmaya kaynaklık etmektedir. Yapılan tartışmalar dinî inanç ve değerlerin şiddet içeren davranışlara neden olduğu varsayımı etrafında şekillense de din ve şiddet arasında var olan ilişki oldukça karmaşık bir yapıya sahiptir. Zira, dinsel geleneklerin merkezinde yer alan kutsal metinler, savaş ve şiddet içeren örnek ve sembollerin yanı sıra barış ve uzlaşı içeren taleplere de sahiptir. Başka bir ifade ile dinî gelenekler, tarihî süreç içerisinde hem (...) temel ahlaki değerlerin hayata geçirilmesi hem de barışçıl tutumların benimsenmesinde ilham verici bir kaynak olarak hizmet etmişlerdir. Diğer taraftan insanlık tarihinin en kötü örnekleri de dinî inanç ve değerler ile bağlantılıdır. Tarihî kayıtlar, din adına yapılan savaşlarda binlerce insanın hayatını kaybettiğine ve bir o kadarının da doğrudan ya da dolaylı şiddete maruz kaldığına işaret etmektedir. Öyleyse kutsal metinlerde yer alan herhangi bir pasajdan ya da geçmişte yaşanmış olumlu ya da olumsuz herhangi bir örnekten hareketle dinî inanç ve değerlerin bütünüyle savaşa veya barışa hizmet ettiğini söylemek gerçekçi bir tutum olmayacaktır. Bununla beraber Amerika’da gerçekleşen 11 Eylül saldırıları dinsel şiddet konusunda farklı görüşlerin öne sürülmesine neden olmuştur. İronik bir şekilde 2001’de dinî terörizm ile mücadele kararı alan Amerika’nın dinî inanç ve değerleri şiddetin meşrulaştırılmasında bir araç olarak kullanması, 11 Eylül’ün benzer saldırılar için bir arketip olarak kullanılmasına zemin oluşturmuştur. Zira Müslüman olduğu iddia edilen 19 kişinin kaçırdığı 4 uçağın Dünya Ticaret Merkezi’ne yapılan saldırı için kullanılması sadece dinsel şiddet tartışmalarının İslâm ve Müslümanlar üzerinden yapılmasına neden olmamış aynı zamanda İslâm coğrafyasının yeniden şekillenmesine neden olacak askeri ve siyasi kararların alınmasına da zemin oluşturmuştur. Bu saldırı neticesinde dinsel terör örgütlerine karşı harekete geçtiğini iddia eden Bush, verilen mücadeleyi şeytani güçlere karşı “haçlı seferi” olarak yorumlayarak Afganistan ve Irak’ta on binlerce insanın ölmesi ile sonuçlanan askeri operasyonlara başlamıştır. Benzer şekilde 7 Ekim 2023 tarihinde, "Aksa Tufanı” adı verilen operasyon ile Hamas’ın İsrail’e saldırması Netenyahu’nun Yeşaya kehaneti üzerinden temellendirdiği bir savaşın Gazze’de başlaması ile sonuçlanmıştır. Aksa Tufanı operasyonunun ardından bölgede sınırların yeniden çizileceğini söyleyen İsrail yönetimi, 7 Ekim olaylarını “İsrail’in 11 Eylül’ü” olarak isimlendirmiş ve kadın-erkek, genç-yaşlı ayrımı yapmaksızın binlerce sivilin ölmesine neden olacak saldırılara başlamıştır. Yaşanan çatışmalar her ne kadar teopolitik, ekonomik ya da kültürel nedenlere dayansa da şiddetin meşrulaştırılmasında din dilinin kullanılması kanaatimizce din ve şiddet konusu ile ilgili tartışmaların araştırılmasını gerektirmektedir. Bu nedenle dinsel şiddet tartışmaları bağlamında ele alınan bu çalışmada genel bir değerlendirme yapılması amaçlanmıştır. Konu incelenirken önce 11 Eylül saldırılarından günümüze dinsel şiddet tartışmaları ile ilgili farklı bakış açıları üzerinde durulmuş daha sonra monoteist geleneğe ait kutsal metinlerde yer alan şiddet ifadelerinin tarihî süreç içerisinde farklı şekillerde yorumlandığına dikkat çekilerek dinsel olarak nitelenen şiddet eylemlerinin çok sayıda ve karmaşık nedenlere dayandığı gösterilmeye çalışılmıştır. Konu Yahudi, Hıristiyan ve İslâm gelenekleri üzerinden ele alınmış ve monoteist geleneğe ait dinî inanç ve değerlerin şiddete referans olarak gösterildiği örnekler ile sınırlandırılmıştır. Fenomenolojik bakış açısı ile ele alınan araştırmada dinsel olarak ifade edilen şiddet eylemlerinin belli amaçlar doğrultusunda kutsal metinlerin yeniden yorumlanması ve yeni yorumun idealleştirilmesi ile ilişkili olduğu görülmüştür. (shrink)

4-6 yaş grubu çocukların gelişimsel özellikleri, onların yaparak/yaşayarak öğrenmelerini gerekli kıldığından bu dönemde somut yaşantılar oldukça önemlidir. Okul öncesinde çocuklar için; sevecekleri, kendilerini iyi ve güvende hissedecekleri eğitim ortamları hazırlanmalıdır. Bu sebeple 4-6 yaş grubu Kur’an kursu binalarının çocukların gelişim özelliklerine, ilgi ve ihtiyaçlarına uygun olarak tasarlanmış ve düzenlenmiş olması gerekmektedir. Araştırmanın amacı, 4-6 yaş grubu Kur’an kurslarının sahip olduğu fiziki imkânların eğitime elverişlilik durumunun belirlenmesidir. Çalışmada nicel veri toplama araçlarından anket tekniği kullanılmıştır. Araştırmanın evrenini, Gaziantep il merkezi ve ilçelerinde (...) bulunan 4-6 yaş grubu Kur’an kurslarında görev yapmakta olan 175 öğretici oluşturmaktadır. Araştırmanın örneklemi ise evren içerisinden basit seçkisiz örnekleme yöntemi ile seçilen 143 öğreticiden oluşmaktadır. Elde edilen veriler bağımlı ve bağımsız değişkenler dikkate alınarak, bilgisayar ortamında SPSS 22.0 paket programı kullanılarak analiz edilmiştir. Araştırma sonucunda kursların önemli bir kısmının yeterli büyüklükte bir oyun bahçesine sahip olmadığı, var olan oyun alanları düzenlenirken çocukların gelişim dönemi özelliklerinin, ilgi ve ihtiyaçlarının yeterince dikkate alınmadığı, kurs binalarının temizliği noktasında birtakım eksikliklerin bulunduğu tespit edilmiştir. Ayrıca kursların birçoğunda öğreticilerin dinlenmesi ve veliler ile görüşme yapması için uygun mekânlar bulunmadığı, kurs binalarının iç ve dış cephe boya renklerinin okul öncesi dönem çocukları için uygun olmadığı, ses yalıtımı ve kısmen güvenlik sorunu bulunduğu belirlenmiştir. (shrink)

Namaz birçok âyet ve hadisin önemine vurgu yaptığı ibadetlerdendir. Hatta Kur’an’da namazla birlikte anılmak, diğer ibadetler için bir değer ölçüsü olarak görülmüştür. Hz. Peygamber’in sözlerinde namaz, kalbî bir eylem olan imanın görünür ve yaşanır ölçüsü olarak kabul edilmiştir. Namazın terk edilmesi farklı yorumlar olmakla birlikte “küfür” kelimesiyle de ifade edilmiştir. Bu öneminden dolayı namazın kasten terkedilmesi, namaz vaktinin farkında olmadan kaçırılması veya gaflete düşüp namaz içerisinde birtakım yanlışlar yapılması gibi konuları içeren hadisler titizlikle ele alınıp anlaşılmaya çalışılmıştır. Üzerinde farklı yorumların (...) yapıldığı rivayetlerden biri de “kulun kıyamet günü ilk olarak namazdan hesaba çekileceğini” bildiren hadistir. Metnin devamında ise “şayet farzlarda bir eksiklik bulunursa bunların nafilelerle tamamlanacağı” haber verilmektedir. Bu muhtevasıyla rivayet; namazın tembellik ve gaflet eseri terkedilmesi, istemsiz olarak kaçırılması ve kılınırken yapılabilecek birtakım hataların telafisi gibi birçok ihtimale hamledilebilecek bir anlama sahiptir. Makalede söz konusu rivayetin senet ve metnine dönük değerlendirmeler yapılacak ve zikri geçen bu ihtimâllerden hangisine delâletinin daha kuvvetli olduğu tespit edilmeye çalışılacaktır. (shrink)

Mullah Khalil al-Siirdī, who lived between the years 1750-1843, is a distinguished scholar that contributed to the intellectual life of his age with his life, works, and ideas. He attracted the attention of the madrasah members and intellectual milieu of his era through his scholarly writings. He affected the formation of the educational and intellectual life of masters and students. In this article, we have examined Mullah Khalil’s approach toward the issue of “ru’yat Allāh” by consulting, particularly his books and (...) other sources written on this matter, such as books, theses, encyclopedia entries, articles, etc.. At the beginning of the essay, we have presented brief information about Mullah Khalil’s life, education, and writings. Afterward, we have attempted to establish the lexical and terminological meanings of the term “ru’yat Allāh” and sects’ views regarding thereof. According to Mullah Khalil, even though it is theoretically possible to see God in this world with the naked eye while awake, it has not taken place [actually]. Prophet Moses wanted to see God while he was awake, but he could not do so. Mullah Khalil, based on Prophet Moses’ wish, believes the possibility of the vision of God and claims that it would not be appropriate for a prophet to ask for something impossible. Taking this possibility into consideration, Mullah Khalīl states that human beings can also see God in their dreams. (shrink)

Molla Halil’e göre insanların bu dünyada yaptıkları iyiliklere karşılık Yüce Allah onları ahirette lütfuyla nimetlendirecek ve Cennetine koyacaktır. Bu, Allah’ın insanlara bir va‘didir. Allah va‘dinden asla dönmez. Çünkü Allah’ın va‘dinden dönmesi, O’nun hakkında bir eksiklik sayılır. Ancak bu durum O’nun için vucûbiyet ifade etmez. Vucubiyet kavramı çeşitli anlamlarda kullanıldığı için anlam kargaşasına yol açabilir. Buna sebebiyet vermemek için kelamda özellikle de bu makalede “zorunluluk” anlamına kullanılacak olup bazen gereklilik anlamı da ihtiva edebilir. Allah, kötülük yapanları ise adaletiyle cezalandıracaktır. Bu da (...) Allah’ın va‘îdi olup, va‘îdi’nden dönebilir. Bu, O’nun hakkında bir noksanlığa sebebiyet vermez. Çünkü cezalandırmaktan vazgeçmesi Allah’ın merhametinin ve lütfunun bir sonucudur. Bununla birlikte ne va‘d ve ne de va‘îd Allah’a vacip değildir. Molla Halil’e göre, büyük günah insanı imandan çıkarmaz. Mu‘tezile’ye göre büyük günah işleyen kimse dünyada ne mümin olur ne de kâfir ikisinin arasında bir yerde durur. Buna da fasıklık denir. Haricîlere göre ise, ister büyük, isterse küçük olsun, her türlü günah sahibini iman dairesinden çıkarır ve küfür dairesine dahil eder. Molla Halil’e göre, ahiret hayatı ruh ve cesetle birlikte olacaktır. Bu üm-metin günahkârlarına peygamberler, şehitler ve salih kimseler şefaat edecek-tir. Mu‘tezile‘ye göre şefaat sadece iyilerin derecesinin yükselmesi içindir. Günahkârlar için şefaat olmayacaktır. Günahkâr müminler Cehenneme girseler de ebedi kalmayacaklar. Kâfirlerin azapları ise devamlı olacak ve bunlar ebedi olarak Cehennemde kalacaklardır. Biz bu makalede önce sevap ve İkâb kelimelerinin lügat ve ıstılah anlamları üzerinde duracak, sonra bu bağlamda ayet ve hadislerde verilen bilgileri ve bunların açıklamalarını ele alacağız. Daha sonra Molla Halil’in bu konulara dair görüşlerini sunmaya çalışacağız. Onun sevap ve İkâb ile ilgili tanımlarını, bunların sonuçlarına dair yaşanacakları ve varılacak yerleri ele alan yaklaşımlarını sunmaya çalışacağız. Burada farklı görüşlere sahip olmaları nedeniyle çoğunlukla Mu‘tezile’nin ve az da olsa Haricilerin görüşlerine de mukayese oluşturması için değineceğiz. Burada sadece Molla Halil’in görüşlerini değil, onun içinden geldiği Ehli Sünnetin görüşlerini, sünni kaynakları temel alarak aktarmaya çalışacağız. (shrink)

This essay attempts to elaborate a political theory of capital’s violence. Recent analyses have adopted Karl Marx’s notion of the “primitive accumulation of capital” for investigating the forcible methods by which the conditions of capital accumulation are reproduced in the present. I argue that the current scholarship is limited by a certain functionalism in its theorization of ongoing primitive accumulation. The analytic function accorded to primitive accumulation, I contend, can be better performed by the concepts of “capital-positing violence” and “capital-preserving (...) violence.” In coining these new concepts, I first refine the conceptual core of primitive accumulation as the coercive capitalization of social relations of reproduction, which falls into sharpest relief in the violent history of colonial capitalism. I then elucidate this conceptual core with reference to Carl Schmitt’s account of European colonial expansion and Walter Benjamin’s reflections on law-making and law-preserving violence. The resultant concepts of capital-positing and capital-preserving violence, I conclude, can illuminate both the historical and the quotidian operations of the politico-juridical force that has been constitutive of capitalism down to our present moment. (shrink)

This article traces the "dialogue" between the work of the philosophers Luce Irigaray and Emmanuel Levinas. It attempts to construct a more nuanced discussion than has been given to date of Irigaray's critique of Levinas, particularly as formulated in "Questions to Emmanuel Levinas" (Irigaray 1991). It suggests that the concepts of the feminine and of voluptuosity articulated by Levinas have more to contribute to Irigaray's project of an ethics of sexual difference than she herself sometimes appears to think.

The Zaydī-Muʿtazilī interaction, which dates back to the early periods, increased when The Būyid vizier al-Ṣāḥib b. ʿAbbād invited Qāḍī ʿAbd al-Jabbār to Rayy and many Caspian Zaydī scholars studied with Qāḍī. Ibn Sharwīn, who is mentioned among the students of Qāḍī ʿAbd al-Jabbār and accepted as one of the Zaydī- Muʿtazilī scholars, is one of these names. The works of Ibn Sharwīn, who had writings in the field of kalām and fiqh, did not remain within the borders of the (...) Caspian and reached the Zaydīs of Yemen; one of these works is Ḥaqāʾiq al-ashyāʾ. Considering that, unlike other theological schools, there are not many works on the definitions of theological concepts in Muʿtazilī literature and -as far as is known- did not reach today, this treatise helps to understand better especially the terms in Zaydī- Muʿtazilī theology and the effects of Bahshamiyya on Zaydī thought. This work, edited and translated based on the only extant manuscript only manuscript found in Yemen and a previous publication, on the one hand, is important in understanding the point of view of Zaydī- Muʿtazilī thought on the disciplines of theology, jurisprudence, debate, history of Islamic sects, on the other hand, it is a helpful resource for understanding the terms used in the theory of aḥwāl, which is still an intricate issue. Ibn Sharwīn in his Ḥaqāʾiq al-ashyāʾ; explains over 150 terms in relation to cosmology such as substance, accident, line, surface, space; to ontology such as existing, non-existence, originated (muḥdath); to epistemology such as knowledge, creed, ignorance, doubt, skepticism, obligatory and acquired knowledge; to methodology such as evidence, madlūl, debate, and disputation; to fiqh such as sunnah, farḍ, mandūb, cause, command-prohibition, general-particular (ʿumūm-ḫuṣūṣ); to the history of sects such as ʿadliyya, compulsionists (mujbira) and qadarī; to divinity such as the oneness of God (tawhīd); to justice such as promise and threat (al-waʿd wa-l-waʿīd), good and evil, necessary and acquired, grace, compensation, repentance, major and minor sins; to the theory of al-aḥwāl such as attribute of the essence, determinant (muḳtaḍī), entail (muḳtaḍā), muṣaḥḥiḥ, cause. Describing ḥadd that corresponds to “definition” and ḥaḳīḳat that he used together with it as collectively exhaustive, mutually exclusive, Ibn Sharwīn defines knowledge, power, living (ḥayy), speech (kalām), speaker (mutakallim), permanent (bāqī) etc. in a way that is true for both God and human beings. While making these definitions, he draws on poems, linguistic usages and verses and divides the nouns into three parts at the end of his work, namely linguistic, religious and conventional (sharʿī and waḍʿī); in particular, he gives detailed information about metaphors and parts of truth. Another striking aspect of the work is the explanation of the meanings of the imperative mood which is included in the subjects of the Methodology of Fiqh. (shrink)

Turkey has passed the import substitution economic model to a new model of the economy called open out since 1980. Along with the neoliberal policies implemented, the process of integration with the global economy has begun. The incomes of the religious people who cannot be excluded from the effects of this articulation also increased and their consumption behaviors has changed. On the other hand, some transport elements, especially the media, have enabled consumption codes to reach different segments. The new values (...) emerged in this process also caused transformations in individual consumption trends. In this study, the "Scale of Consumption Dynamics" (SCD) was developed in order to identify the trends of consumption of devotees and to find out how they changed. Quantitative research approach was adopted in the study and the datas were collected by face-to-face survey technique. The individuals included in our sample were selected by quota sampling. In this study, an expression pool was created as a result of literature review, expert opinion consultation, brainstorming with academicians and observations. The validity and reliability analysis of the scale was made using different statistics through the SPSS program. As a result of these steps, the dimensions of the scale consisting of 16 items and 3 dimensions are called "showy consumption", "wasteful consumption" and "religious priority consumption". Summary: The first studies on consumption history and sociology belong to Marx, Weber, Veblen and Simmel. In these studies consumption is examined as a part of production process and consumption forms were investigated as a social class aspect. Consumption phenomenon was later studied under critical approach (Frankfurt School) with Adorno, Max Horkheimer, Herbert Marcuse and Erich Fromm’s theories. Theorists at Frankfurt School study how social structure steers individuals to consumption. After the 1970’s, the meaning of consumption phenomenon has changed. There are studies by Jean Baudrillard, Mike Featherstone, George Ritzer, and Zygmunt Bauman on changing phenomenon of consumption. It is widely believed that modern consumption phenomenon was originated in the USA after the World War II. After the war Keynesian economic policies and Fordist consumption forms later influenced other Western nations. After 1950’s and 1960’s mass consumption was initiated in the USA and except very poor sections of the nations, other social classes, it started to spread out in Europe, the USA, and other countries. In 1970’s and 1980’s, it has merged with individuals’ identity definitions. After 1980’s in Turkey a new economic policy instead of import substitution was adopted. In application along with neo liberal policies, Turkey started to integrate to the rest of the World. Religious people as well influenced these changes and their incomes have increased along with their consumption habits. In addition to media, some other forms of communication channels have carried new consumption habits to other sections of the society. With the increased effects of mass communication media, new social sections have emerged and their cultural characteristics have become the norms of the whole society. A new values created in this process also transformed the consumption habits. In this article, in order to assess consumption habits of religious people as it is now and to understand which direction these habits evolve, Consumption Dynamics Scale (CDS) has been developed. Scales are widely used when a researcher tries to identify and measure respondents’ feelings and ideas on a subject matter. There are different scales used in social sciences such as Thurstone, Likert, Guttman, and Bogardus that are among the most widely used ones. A Likert Type scale has been used in this study. In the first phase of the study and pilot study 5 point Likert scale and in the second phase of the study 10 point Likert scales was used to collect the data. We could not come across with any study in the literature on investigating consumption characteristics Dynamics of individuals with a formal religious education. In the study, quantitative research method has been adopted and the research data has been collected with face to face administration of the survey instrument. The scale development phase lasted about 6 months from August, 2016. Based on 3% error rate, we determined to sufficient sample size as 516, yet we reached 600 individuals and end up with 563 usable responses. Sample has been determined with quota sampling methodology. We formed a pool of statements based on literature review, expert opinion, brain storming with academicians. 49 questions have been selected from the question pool where 93 questions were found, then they are merged, some questions are changed or totally eliminated and final 30 questioned questionnaires made ready for pilot study. Two pilot studies have been carried out. In the first pilot study, 47 people are reached and 30 questions with Likert scales have been administered. In the second phase of the study, 10 point Likert scales with 57 questions has been given to 54 individuals. After pilot studies, data was analyzed with SPSS 20 version and 32 questioned final survey instrument has been formed. In order to check sufficiency of data set for Factor Analysis Kaisser-Meyer-Olkin (KMO) test and the relationships among variables Bartlett test were used. Sample composed of 563 responses revealed significant results (3358,808, p=0,000) and KMO test revealed (KMO=0,812) value. After expletory factor analysis, factor loading less than 0,40 were deleted from the scale. Hence the final structure is composed of 29 questions with 8 different factors. The reliability of scales were calculated with Cronbach Alfa analysis separately for each dimension. After reliability analysis, items with 0,60 and less reliability score were taken out from the scales. Finally 16 items were made up 3 dimensions namely “ostentatious consumption”, “wasteful consumption”, and “religious priority consumption”. The items in Factor 1 are related with luxury, fashion and statue, in Factor 2 desire to make more shopping, purchase without need, advertisement and showcase, and factor 3 religious sensitive reference focus and religion first purchasing are decided as appropriate names. Based on the analysis, measurement was decided valid and sound. Therefore, this study is believed to contribute significantly to the existing literature. (shrink)

This work investigates the possibility of iʿrâb (parsing) simple texts by utilizing simple grammar rules in the case of I’râb al-Awâmil al-mi’a. I'râb, which is the 'application of grammar on texts', is an operation of reinforcing the knowledge of grammar from one perspective, and an attempt to under-stand the text from another. Since I’râb al-Awâmil al-mi’a is the iʿrâb of al-Awâmil al-mi’a, which is a brief grammar treatise, it is clear that this iʿrâb is intended to reinforce grammar knowledge. Moreover, (...) it indicates the level of knowledge to be reinforced, as is evident from the text. We think that examining such iʿrâb works in terms of the applicability of iʿrâb, will provide data to the field of grammar teaching. The work is currently available in manuscript and consists of the object text and the author's iʿrâb. The object text of the work, al-Awâmil al-mi'a, is a textbook and the target reader of the book is beginners. It is naturally assumed that both al-Awâmil al-mi'a and its parsing were written for the same level. This work examines the validity of this assumption. In order to determine whether the rules used in the parsing are simple or complex, it was necessary to create a measure of simplicity. Three measures of simplicity have been created. If the grammatical rules used in parsing are: limited to the rules in al-Avâmil, or if they are within the frame of the main topics of grammar or if the author does not address controversial issues during the application of the iʿrâb, then they are simple rules. Moreover, in order to facilitate the achievement of our goal, we divided the sentences into simple and complex sentences, and selected our data mostly from complex sentences. We simplified complex sentences by dividing them into two types: sentences with missing elements and sentences that are semantically connected. We created a second dataset by adding some examples other than the complex sentence types. We selected the other sentence types that make up the second dataset from sentences that contain elements that al-Awāmil al-mi'a does not include. The mentioned datasets examined by utilizing the measure of simplicity that we created and the degree of complexity of the grammatical rules used in I'râb al-Awâmil al-mi'a, was revealed. (shrink)

Through a discussion of Agnès Varda's career from 1954 to 2008 that focuses particularly on La Pointe Courte (1954), L'Opéra-Mouffe (1958), The Gleaners and I (2000), and The Beaches of Agnes (2008), this article considers the connections between Varda's filmmaking and her femaleness. It proposes that two aspects of Varda's cinema—her particularly perceptive portrayal of a set of geographical locations, and her visual and verbal emphasis on female embodiment—make a feminist existential-phenomenological approach to her films particularly fruitful. Drawing both directly (...) on the work of Maurice Merleau-Ponty and on some recent film- and feminist-theoretical texts that have employed his insights, it explores haptic imagery and feminist strategy in The Gleaners and I, the materialization of space characterizing Varda's blurring of fiction and documentary, and the dialectical relationship of people with their environment often observed in her cinema. It concludes that both Varda's female protagonists and the director herself may be said to perform feminist phenomenology in her films, in their actions, movement, and relationship to space, and in the carnality of voice and vision with which Varda's own subjectivity is registered within her film-texts. (shrink)

This article reassesses the concept of identification in line with the increased importance phenomenology has taken on in film-philosophy of the 1990s and 2000s. In the 1970s and 1980s, a Lacanian psychoanalytic interpretation of identification dominated film theory and criticism, and spectatorial engagement with elements of films was understood as what psychoanalysis calls secondary identification – the identification with stable subject-positions (characters) in the film-text. But non-Lacanian psychoanalysis and Merleau-Ponty’s existential phenomenology offer film-philosophy a very different understanding of identification as (...) a non image-based, ‘blind’, bodily affective tie that is established between spectators and what Vivian Sobchack describes as ‘the sense and sensibility of materiality itself’ (Sobchack 2004, 65). By first exploring how this more bodily (for psychoanalysis, primary ) identification is theorized by psychoanalysts (Freud, Paul Schilder, Henri Wallon) and by film theorists (Kaja Silverman), the article proposes that film criticism make greater use of it in order to engage more meaningfully with the visible cultural specificities – size, skin colour, age, sex – of the images of bodies viewed on cinema screens. It is not just ‘the’ body that needs bringing back into thinking about film spectatorship, but culturally differentiated bodies , both on the screen and in the auditorium. A psychoanalytic and phenomenological film criticism of embodied cultural identity, one that attends to the materiality of the film and of the body-images and objects on the screen, may be the most culturally and politically useful successor to ‘screen’ theory of the 1970s and 1980s. (shrink)

This article introduces some contemporary philosophical approaches to vulnerability including that of Judith Butler, while focusing on feminist legal theorist Martha Albertson Fineman's concept of the vulnerable subject, developed out of Fineman's earlier critiques of the autonomous, self-sufficient subject of liberal political philosophy. It then looks closely at the different forms of vulnerability exhibited by the leading protagonists of Mia Hansen-Løve's All Is Forgiven, Father of My Children, Goodbye First Love, Eden and Maya, all of whom except one are men, (...) drawing on Lawrence Schehr's writing about French postmodern masculinities and work by Geneviève Sellier on the changing dynamics of heterosexual gender relations in French cinema in order to forge an account of vulnerable male bodies and masculinities appropriate to the contemporary context of the films discussed. To conclude, it returns to Fineman to suggest that her at least implicitly feminist concept of the vulnerable subject can offer a more persuasive account of the gendered character of vulnerability in Hansen-Løve's films than can Butler's recent ethical writings. (shrink)

This article adds philosopher Judith Butler to the list of thinkers whose work underpins the interest in ethics and/in film that began in earnest in the 2000s. Beginning with Precarious Life: Powers of Mourning and Violence, Butler has published several volumes that blend ethical thinking with moral theory and political philosophy, focusing on the concepts of precariousness and vulnerability. This article suggests that two films directed by Abderrahmane Sissako, Bamako and Timbuktu, as dramas of precariousness and vulnerability respectively, can inform (...) thinking about cinematic ethics: the staging of a trial of global institutions in Bamako dramatizes the possible universalization of an ethic of precarity, while in Timbuktu the condemnation to death of a Tuareg shepherd by Ansar Dine, the militant Islamist group that occupied parts of Mali in 2012, allows Sissako to give full rein to his talent for filming the vulnerability of both victims and oppressors. (shrink)

Extreme learning machine is a recent scheme for single hidden layer feed forward networks. It has attracted much interest in the machine intelligence and pattern recognition fields with numerous real-world applications. The ELM structure has several advantages, such as its adaptability to various problems with a rapid learning rate and low computational cost. However, it has shortcomings in the following aspects. First, it suffers from the irrelevant variables in the input data set. Second, choosing the optimal number of neurons in (...) the hidden layer is not well defined. In case the hidden nodes are greater than the training data, the ELM may encounter the singularity problem, and its solution may become unstable. To overcome these limitations, several methods have been proposed within the regularization framework. In this article, we considered a greedy method for sparse approximation of the output weight vector of the ELM network. More specifically, the orthogonal matching pursuit algorithm is embedded to the ELM. This new technique is named OMP-ELM. OMP-ELM has several advantages over regularized ELM methods, such as lower complexity and immunity to the singularity problem. Experimental works on nine commonly used regression problems indicate that the investigated OMP-ELM method confirms these advantages. Moreover, OMP-ELM is compared with the ELM method, the regularized ELM scheme, and artificial neural networks. (shrink)