The research aims to understand why individuals break away from the majority religious tradition and adopt a different religion and what their new beliefs mean to them. This study is based on data obtained from semi-structured interviews and eight-month observation notes with 10 members of Başkent (Capital) Church, a Protestant church operating in Ankara. For the research, church services were attended every Sunday, and the individuals' context and interaction styles were also observed. Although the phenomenon of religious conversion is often (...) examined as the complete abandonment of religion under the influence of secularization theses, in fact, the replacement of faith with different religions should also be considered in religious change. Regarding the research field, some individuals move away from Islam but do not turn to a completely non-belief life, but instead adhere to another religion that they think is more suitable for their own world of meaning, expectations, and personality. Against the effect of modern life that pushes people to loneliness and unhappiness, individuals can replace the meaning they have lost with a new religious thought. The research reveals that social bonding, communication, and interaction processes are important social motivations in the process of religious conversion. (shrink)

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

Ansiklopedik tarzda kaleme alınan eserler, yazıldıkları dönemindeki ilmi seviyeyi göstermek ve muhataplarının ihtiyaç duydukları pratik bilgileri bir araya getirmek bakımından büyük öneme sahiptir. Zira bu tür eserlerin, hem müellifin çeşitli ilim dallarına vukufiyetini ortaya koyma hem de eserden istifade edecek kesimlerin ihtiyaç duyduğu bilgi birikimini tespit etme noktasında kıymetli veri kaynakları oldukları aşikârdır. İslam dünyasında erken dönemde kaleme alınan bu türdeki eserlerden biri de müellifin tek eseri olarak günümüze gelmiş ve şöhreti ile müellifini geride bırakmış olan Muhammed b. Ahmed el-Hârizmî’nin (...) Mefâtîhu’l-‘ulûm aslı eseridir. Bu çalışmada Hârizmî’nin bir bürokrat olarak kendi meslektaşlarının ihtiyaç duyduğu bilgileri bir araya getirdiği eserinde felsefeye ve felsefî ilimlere yaklaşımı incelenecektir. Çalışmanın planı, müellifin eserinde felsefeye ayırdığı bölüme başlıkları üzerinden düzenlenmiştir. (shrink)

The increasing number of companies providing internet services and auction tools helped popularize the online reverse auction trend for purchasing commodities and services in the last decade. As a result, a number of owners, both public and private, accepted the online reverse auctions as the bidding technique for their construction projects. Owners, while trying to minimize their costs for construction projects, are also required to address their ethical responsibilities to the shareholders. In the case of online reverse auctions for construction (...) projects, the ethical issues involved in the bidding technique directly reflects on the owner’s ethical and social responsibilities to their shareholders. The goal of this paper is to identify the shareholder ethics and responsibilities in online reverse auctions for construction projects by analyzing the ethical issues for the parties involved in the process. The identification of the ethical issues and responsibilities requires clear definition and understanding of professional ethics and the roles of the involved parties. In this paper, first, the concept of professional ethics and social responsibility is described in a general form. To illustrate the ethical issues and responsibilities, a sample case of bidding for a construction project using online reverse auction techniques is presented in which the shareholders were actively involved in questioning the ethical issues. The issues involved in the bidding process and their reflection on the shareholder responsibilities are described and analyzed for each stage of the process. A brief discussion of the overall process is also included to address the general ethical issues involved in online reverse auctions. (shrink)

BackgroundDespite its ubiquity in academic research, the phrase ‘ethical challenge(s)’ appears to lack an agreed definition. A lack of a definition risks introducing confusion or avoidable bias. Conceptual clarity is a key component of research, both theoretical and empirical. Using a rapid review methodology, we sought to review definitions of ‘ethical challenge(s)’ and closely related terms as used in current healthcare research literature.MethodsRapid review to identify peer-reviewed reports examining ‘ethical challenge(s)’ in any context, extracting data on definitions of ‘ethical challenge(s)’ (...) in use, and synonymous use of closely related terms in the general manuscript text. Data were analysed using content analysis. Four databases (MEDLINE, Philosopher’s Index, EMBASE, CINAHL) were searched from April 2016 to April 2021.Results393 records were screened, with 72 studies eligible and included: 53 empirical studies, 17 structured reviews and 2 review protocols. 12/72 (17%) contained an explicit definition of ‘ethical challenge(s), two of which were shared, resulting in 11 unique definitions. Within these 11 definitions, four approaches were identified: definition through concepts; reference to moral conflict, moral uncertainty or difficult choices; definition by participants; and challenges linked to emotional or moral distress. Each definition contained one or more of these approaches, but none contained all four. 68/72 (94%) included studies used terms closely related to synonymously refer to ‘ethical challenge(s)’ within their manuscript text, with 32 different terms identified and between one and eight different terms mentioned per study.ConclusionsOnly 12/72 studies contained an explicit definition of ‘ethical challenge(s)’, with significant variety in scope and complexity. This variation risks confusion and biasing data analysis and results, reducing confidence in research findings. Further work on establishing acceptable definitional content is needed to inform future bioethics research. (shrink)

Although religiosity fosters some antisocial behaviors, it is well-known that it also enhances in-group cooperation and prosociality. Supernatural punishment hypothesis suggests that the fear of punishment from an invisible, potent, and powerful supernatural agent can keep everyone in line, and encourage prosociality. We first investigated this relationship in a predominantly Muslim country and then tested a model suggesting that attachment to God can lead people to think God as authoritarian, which in turn leads them to report more prosocial intentions. The (...) results demonstrate that there are some findings suggesting that Attachment to God Inventory is a reliable measure in Turkey, seeing God as authoritarian is positively correlated with prosociality, and our above-mentioned model was supported by the data. Results generally support the supernatural punishment hypothesis and additionally show the utility of attachment theory in explaining the religiosity-prosociality link. (shrink)

In this article, the introduction to the book of Kitāb al-Mulakhkhas al-Muwatta' by Qābisī (d. 403/1012), one of the hadith scholars of Maghrib geography, is discussed. The author wrote this work in order to bring together the continual documents in the Ibn al-Qāsim narra-tion of Mālik b. Anas' (d. 179/795) al-Muwatta. In the introduction, the author first stated the purpose of the writing of Kitāb al-Mulakhkhas al-Muwatta''s and the method followed in the work. Namely, he states that he compiled this (...) work to respond to the demands of those who asked him to bring together the hadiths of Mālik b. Anas, whose chain is complete. In the compilation of the work, he was content with the only narration of Muwatta. He followed the method of collecting the musnad hadiths in this narration, the ones with clear continuous. However, he preferred not to include the narrations that were closed in his continuous in his work. After this information, the author has included some issues of hadith methodology in the introduction part. The main purpose of the study is to determine the concepts and subjects of the hadith methodology that he discussed in this section. In this context, firstly, information about Qābisī's life was given, and his education was mentioned. Then, some information about the features of the work in question is presented. Afterwards, the concepts of hadith methodology that he mentioned in the introduction of his work and his explanations on these issues were examined under separate headings. Although he is encouraged to narrate hadiths in this introduction, he provides information about the refraining of many hadith transmissions, the conditions of endurance of hadith, the words of the narration considered as 'muttasil and munqati', the narration with the meaning of the hadiths and the lahn in the hadith. When the approaches of Qābisī on these issues are examined, it is revealed that he tends towards the views of the Mālikī school, which he is a follower of and Imam Mālik. For this reason, the parts in which he adopted Mālik’s approaches and tended to explain the issues by referring to him are mentioned. (shrink)

Recent work on a small European cave salamander (Proteus anguinus) has revealed that it has exceptional longevity, yet it appears to have unexceptional defences against oxidative damage. This paper comes at the end of a string of other studies that are calling into question the free‐radical damage theory of ageing. This theory rose to prominence in the 1990s as the dominant theory for why we age and die. Despite substantial correlative evidence to support it, studies in the last five years (...) have raised doubts over its importance. In particular, these include studies of mice with the major antioxidant genes knocked out (both singly and in combination), which show the expected elevation in oxidative damage but no impact on lifespan. Combined, these findings raise fundamental questions over whether the free‐radical damage theory remains useful for understanding the ageing process, and variation in lifespan and life histories.Editor's suggested further reading in BioEssays Blind cave salamanders age very slowly: A new member of Methuselah's Bestiary Abstract. (shrink)

This study focuses on the value of the logical universal in terms of being universal in the philosophy of Avicenna, and al-Ghazālī’s criticisms of Avicenna in the context of the logical universal. A philosophical analysis of al-Ghazālī’s criticisms of Avicenna is made by mentioning how these two thinkers explained the universal and its types, and by revealing the meaning that the universal corresponds to in their thought system. Accordingly, Avicenna talks about three types of universal. The intercourse between these universals (...) is based on an intrinsic relation. The one that determines this kind of relationship and gives a principle has to be an outsider of the universals. According to Avicenna the concept of being determines the meaning of universals and the personal relationship between universal types. In this respect, the rational universal is the reasonable of the universal; the rational universal may be necessary for the logical universal. Therefore, the concept of universal in Avicenna is related to existence. In al-Ghazālī’s thought, we can talk about three types of the universal. He does not name the types of the universal, but distinguishes them by describing them. In his distinction, the concept of partnership is considered in terms of being actual and potential, and being is divided based on these conceptual distinctions. In this respect, we cannot talk about a random distinction between the meaning attributed to universals by Avicenna and by al-Ghazālī but an inherent difference. Based on this separation, al-Ghazālī’s criticisms of Avicenna are also of a essential nature. One of the clearest signs of al-Ghazālī’s criticism of Avicenna lies in the meaning he attributes to the logical universal and the example he gives in the context of the logical universal. al-Ghazālī considers the logical universal as a meaning that does not accept commonality in terms of potential and actual, and attributes the commonality in it to a reason other than what it is. While Avicenna agrees that the meaning that al-Ghazālī’s attributes to the logical universal, saying that it is outside of approval, clearly emphasizes being the subject of conceptualization. al-Ghazālī, on the other hand, ignored this reference of Avicenna and emphasized that Avicenna would accept this, based on the example of “divine/dieu” he gave in the context of the logical universal. However, in Avicenna's philosophical system, it is not possible for the word "divine" to be the subject of imagination, because the “god” is not conceived, but perceived. According to him, the things which are the subjects of imagination potentially contain multiplicity. But the word "god” is not suitable to be the subject of imagination as it is a necessary being. In this respect, it can be analyzed whether al-Ghazālī’s criticisms are austere or nonsense in terms of the five arts (sophistry). The meaning that al-Ghazālī attributed to the logical universal and the examples he gave for this meaning constitute the inherent quality of his criticisms being of the kind of fallacy. (shrink)

This article examines soldier performance optimisation, enhancement, and augmentation across the three dimensions of physical performance, cognitive performance, and socio-cultural understanding. Optimisation refers to combatants attaining their maximum biological potential. Enhancement refers to combatants achieving a level of performance beyond their biological potential through drugs, surgical procedures, or even gene editing. Augmentation refers to a blending of organic and biomechatronic body parts such as electronic or mechanical implants, prosthetics, and brain–machine interfaces. This article identifies that soldier optimisation is a necessity (...) to protect individual combatants and to give them the ability to make legal and morally justifiable decisions in battle. While enhancement and augmentation of military personnel can lead to accelerated and more destructive warfare, it can also be argued that there is an ethical and moral responsibility to provide combatants the best opportunity for survivability, and that better functioning, less fatigued, and better informed military personnel can make better decisions in battle. There is also a moral responsibility of the state for the combatants themselves, and short-term military success must be balanced against the short- and long-term health and wellbeing of the personnel. This article concludes that it is both the intent and the degree that decide the acceptability. (shrink)

Bu çalışmanın amacı Martin Buber etiğinin özgünlüğünü keşfetmek ve geliştirmektir. Buber varlığı ilişki temelinde ele alarak Ben-O ve Ben-Sen ilişkisi olarak ayırmıştır. Ben-O ilişkisi insanın varlıkla sıradan tecrübesine karşılık gelirken, Ben-Sen ilişkisi insanın ötekiyle diyalog kurduğu anda ortaya çıkan daha derin bir ilişkidir. Ötekiyle ilişki; tüm etik değerlendirmeleri içinde barındıran, yaşamın dinamizmine uygun, insanlık tarihinin mitolojik ve etik dinamiklerini de içeren bir ilişkinin temellerini içermektedir. Ben-Sen ilişkisi yalnızca insanın insanlarla kurduğu bir ilişkiyi değil insanın canlı, cansız ve manevi tüm varlıklarla (...) kurduğu ilişkiyi açıklamaktadır. Ben-Sen ilişkisinin sadece insanın insanla olan ilişkiyi ele almaması etik üzerine yapılan çalışmalara yeni bir bakış sağlayacak niteliktedir. Buber’in etik anlayışı; diyalog etiği, ötekiyle ilişki etiği, durum etiği, antropolojik etik, varoluş etiği, meslek etiği, anarşist etik, postmodern etik gibi birçok etik anlayışla bağlantılıdır. Buber herhangi bir ahlaki norm ve etik koda bağlı olmayan, tarihsel, ontolojik ve ilişkiyi öncül kılan geniş çaplı içeriğe sahip bir etiğin temellerini ortaya koymaktadır. (shrink)

We understand from the oldest sources that have reached us that according to their status, racial characteristics, culture, religion etc. people called their adressees with many different names besides their own names. The Arabic nicknames and titles, which are the main subject of our research result of this necessity. Before the formation of Islamic culture and civilization, different titles were used in all civilizations, especially in the Byzantine and Sassanid empires, for the members of the group, which were considered as (...) the elite class, apart from their names. Of course, the Arab society of jahiliyyah was also greatly influenced by his. In the political and bureaucratic structure created by the rapid spread of Islam and the interaction from different civilizations, a new naming, or rather nicknames, were made by using religious figures. This happened to such extend that the original names of many rulers remained in the shadows. The strict centralist structure of the Umayyad state required an authoritarian state administration that would not need excessive credit or definition. Therefore, the caliph did not need an extra nickname or title to define himself. At the same time, it would be appropriate to say that they never had any thoughts of praising the politicians and bureaucrats affiliated with them. The radical change in the political understanding with the Abbasid revolution also led to a great change in naming strategies. In fact, it is possible to explain the differentiation in this management approach through titles in the shortest way. The famous names of the Abbasid caliphs are nothing but nicknames. These names, which are adorned with the words of Allah, are actually an effort to show religious sensitivity to the subjects. The sensitivity in the language of diplomacy has come to the fore even more with the special divans established. The language of religion and the language of politics have been intertwined, and the caliph, who is the representative of the creator on earth, has been giving nicknames/titles around him. We see the actual situation of this practice as concrete in relation to the vassal states. During the Abbasid period, the level of relations between the states, which first emerged as semi-independent and later independent, and the caliphate differed according to time and conditions. In proportion to the political power of the Abbasid state, these heads of state were given different ranks. In this research, we try to reveal the background of the ranks given to the heads of vassal state established in the Khorasan and Transoxiana region and carrying out very important activities in the political sense. Additionally, we aim reveal to find out the political, religious and social structure of Tahirids, Saffarids, and Samanids, who are also very important in terms of Turkish history and serve as a bridge between the region and the center of the caliphate, Baghdad. We think that the subject discussed is important in order to discover the unknown aspects of the historical process in the political and bureaucratic formation of the Turkish empires established after the collapse of these three vassal states. In fact, it can be said that even today, the historical anatomy of the ranks used in terms of status determination and the arrangement of the political field in different Islamic geographies is being explored. Most importantly, in this study, we try discover the cornerstones of the communication dimension of the mawali with the Arab power. The location of the Transoxiana and Khorasan geographies before the Islamic conquests and the population fluidity accelerated by the Turkish migrations were an important factor in the political formation of the region during the Abbasid period. The historical background was taken into consideration in the titles given to the vassal state rulers. It is remarkable that the caliph gave the old Turkish title “ıhsid” to a Turkish leader of a state established in Egypt. There are many other examles such as this with regard to the vassal states in the East. The conclusion we have obtained from our study is that titles play a decisive role in the political connection between the center of the caliphate and the affiliated states. On the one hand, this regulates the balance between the center and local administrators, on the other hand, it determines the moral as well as the material rank of the sultans in the eyes of the people. In fact, the successes in the conquests led the caliphs to rank the vassal sultans with titles. This situation is a kind of password that determines the balance between the religious authority, the caliphate, and the worldly authority. (shrink)

Hicrî birinci yüzyılın sonu ile ikinci yüzyılın ortalarında yaşamış bulunan Ca‘fer-i Sâdık ve Ebû Hanîfe, akran iki âlimdir. Kûfe’de yetişen ve Ehl-i sünnet mezheplerinden birinin imamı olan Ebû Hanîfe’nin, Medine’de yetişen ve İsnâaşeriyye’nin altıncı imamı kabul edilen Ca‘fer ile bir araya geldiği ve onun talebesi olduğu hem sünnî hem Şiî kaynaklarda rivayet edilmektedir. Mukaddem kaynaklarda Ebû Hanîfe’nin Ca‘fer-i Sâdık’ın öğrencisi olduğu yönündeki ifadelerin, muahhar kaynaklarda abartılı bir şekilde yorumlandığı görülmüştür. Bu çalışmada Ebû Hanîfe ile Ca‘fer-i Sâdık arasındaki hoca-talebe ilişkisi netleştirilmeye (...) çalışılmıştır. Bu sebeple öncelikle kısaca her iki imamın hayatı ele alınarak onların ilmî birikimi tespit edilmiştir. Akabinde Ebû Hanîfe ile Ca‘fer’in ne zaman ve ne kadar süre birlikte oldukları, Ebû Hanîfe’nin Ehl-i beyt’e yönelik tutumunun Ca‘fer’den ilim almasında ne gibi bir etkisinin bulunduğu ve çeşitli ilim dallarında Ebû Hanîfe- Ca‘fer ilişkisi tespit edilmeye çalışılmıştır. (shrink)

In the ancient civilizations, the sky has been observed in order to understand the motions of the celestial bodies above the horizon. The study of faiths and practices dealing with the sky in the past has been attributed to the sun, the moon, and the prominent stars. The alignment and orientation of constructions to significant celestial objects were a common practice. The orientation was an important component of the religious structure design. Religious buildings often have an intentional orientation to fix (...) the praying direction. In Islam, a sacred direction towards Kaaba located in the courtyard in the Sacred Mosque in Mecca has been used for praying and fulfilling varied ritual tasks. Therefore, the mosques had then to orientate towards the Qibla direction, being designated by a focal niche in the Qibla-wall, wherever they were built on Earth. In this study, the orientations of the historical Grand mosques in Turkey are surveyed with regard to the folk astronomy derived from pre-Islamic Arabian sources, early traditions of the Islamic period, and geometric-trigonometric computation in mathematical astronomy inherited and developed mostly from Greek sources according to the Islamic view of the World geography. (shrink)