This study aimed to examine the thoughts and expectations of patients receiving healthcare from their physicians and evaluate the ethical aspects of these thoughts and expectations. To determine the ethical aspects of the thoughts and expectations of patients, an open-ended question was asked on the web page of the Turkish Armed Forces (TAF) Health Care Command, which is accessible to the users of the TAF intranet system (the internet system used within TAF institutions). The participants were asked to express their (...) thoughts in their own words. A total of 804 participants answered the question by providing their input. The statements of the participants were classified separately by two public health specialists. The classification was made in accordance with the basic principles of patient rights, and they were collected under various headings including expectations about respect and care, good communication, informed consent, and fair and non-privileged distribution of healthcare services. The results show that patients tend to consider the physicians they see as solely responsible for all the negative issues that they encounter during their healthcare. This indicates that there is a need for extensive research on the underlying factors involved in the negative thoughts and feelings toward healthcare professionals in both TAF and Turkey in general. (shrink)

In some works of Fahr al-Dīn al-Rāzī (d. 1210), there is a discourse related to the claim that textual evidence produces uncertainty. This claim was put forward as a theory based on approximately eleven premises although this number varies in some of his works. According to this theory, textual evidences are not convenient for drawing definite conclusions about the meanings indicated by these evidences due to the situations which is caused by (ⅰ) the language itself and (ⅱ) the use of (...) the speaker of the language and (ⅲ) understanding of listener respectively. There is an additional phrase “This claim is not valid absolutely” in some of the works that mention this theory. Even though that is the case, this addition is not enough -at first glance- to solve the problem. If the problem of the uncertanity of textual evidence, which was put forward systematically for the first time by Fahr al-Dīn al-Rāzī as far as is known, is accepted in the borad sense it might cause some critical problems concerning the science of Kalām. The most important one among these problems can be presented in this way: In the science of Kalām, it is claimed that the certain (yakīnī) propositios and certain evidences are used in the issues that Kalām deals with and substantiates. On the other hand, the true narrative (al-khabar al-sādiq) is counted as one of the sources of knowledge in this science. The true narrative has subsections in the form of narratives transmitted from so many groups of people that are almost impossible to agree on a lie. Because all of these have reached us by way of words and narration, the issue of the uncertanity of textual evidence renders these subsections problematic. Consequently, one of the sources of knowledge in the science of Kalām happens to lose its reliability. In the present work, the following problem is analyzed: The problem of the uncertanity of textual evidence in that it causes one fundamental source of knowledge to be eliminated in the science of Kalām. [In the present paper] Two solutions will be offered to solve the problem: (a) Questioning how the issue was discussed after Rāzī and how Rāzī was understood, then showing which understanding is in accordance with Rāzī's statements. For, in order to reach the most accurate conclusion about a problem, how the issue is understood and explained in the historical process has a very important position. To solve a problem regarding a scholar like Rāzī, who left many works that must be examined from a holistic point of view, it is extremely important to consider first-hand his students, close followers and critics. (b) Showing the field and issues in which the textual evidence can be used epistemologically" through "the tripartite division of the issues whose knowledge is sought to be attained, as known only by reason, known only by transplantation, and known by both" in Kalām. Because the division of the issues according to the ways and sources of knowledge will reveal which information sources can be used in what kind of issues and where they will pose a problem when used. Accordingly, the power or consistency of an information source should be examined through issues that are not objectionable in their epistemological use. The aim of this study is to solve the problem in two ways to have been mentioned. (shrink)

This essay starts with the possibility of situating Derrida’s aporetic ethics in the domain of normative ethics and argues that Derrida’s reflection on ethics is enrooted in the specific way he conceives the phenomenological notion of auto-affection. In the second section, I analyze, in the early work, auto-affection with signs and show its centrality in Derrida’s first encounter with Levinas’s philosophy. Derrida refuses to substitute the hetero-affective relation to the Other for auto-affection as the source of universal law and normativity. (...) He does not sacrifice universality and tackles the problem of autonomous ethical decision-making even though he welcomes through affectivity the signification of the singular other, which is irreducible to conceptual, emotive, and normative self-relation. This background helps us understand the rootedness of ethical aporias in a reflection on auto-affection. (shrink)

One of the prevalent inference methods the mutakallimūn uses is qiyās al-ghaib ‘ala al-shahid (analogy from the visible world to the invisible world). Mu‘tazila, who accepts this method as an absolute criterion in the divine attributes, rejects the possibility of difference between shahid and ghaib about the reality of attributes. By rejecting the concept of kalām nafsī adopted by Ahl al-Sunnah, they mention the divine speech in the category of actual attributes and claim that kalāmullāh (God’s speech), like human speech, (...) is an accident consisting of words and sounds. Mu‘tazila, who defines mutakallim as the agent of kalām, claims that God is also the agent of the word. In this regard, Mu‘tazila, who defends the origin of the kalāmullāh and the createdness of the Qur’ān, focuses on the explanation of the nature of the kalām at the beginning of these theological subjects. As an extension of the issue of whether the ḥikāyah and maḥkī are the same or not, which is the subject of discussion in the context of the possibility of creating something similar to the Qur’ān, Mu‘tazila, who disagree on whether kalām (word) is a kind of sound (ṣawt) or not, examine the problem of the nature of the word by expanding it to include sounds. Although they agree that sounds are accidents created by humans through tawlīd, they propound different theories about the physical formation of sound and kalām. These theories are differentiated according to discussions about the essential factors for the formation of sounds. Some scholars claim that i‘timād generates sounds, and the substrate (maḥall) is enough to form the sounds. In contrast, others claim the necessity of a specific structure (binya), movement (ḥaraka), and air added to the substrate. In this regard, this study will deal with the effect of these factors mentioned above to the formation of the sounds and the physical examples which every group mentioned to prove its opinions rightfulness. The most detailed explanations about this topic are seen in the works of Baṣrian Mu‘tazila. Therefore, this study will examine the opinions about the production of sounds, which argued around metaphysical issues in the context of the createdness of the Qur’ān and the attribute of kalām, which are submitted by Abū ‘Alī al-Jubbā'ī (d. 303/916), Abū Hāshim al-Jubbā'ī (d. 321/933), and their followers Qāḍī ‘Abd al-Jabbār (d. 415/1025), Abū Rashīd al-Nīsābūrī (d. first half of the 5./11. century), and Ibn Mattawayh (d. first half of the 5./11. century), the representatives of Baṣrian Mu‘tazila, who adopt atomic universe understanding. The study aimed to form an opinion about the theologians’ way of discussing a particular physical phenomenon to constitute a basis for solving metaphysical problems. To clarify the problem, first, it will deal with the essence of sounds in the Baṣrian Mu‘tazilites tradition, and then it will tackle the discussions about the formation of the sounds. (shrink)

The present article discusses the Department of Kalam, its foundation, academic structuring, philosophy, and contribution to religious thought at the national and international level since the establishment of Ankara University Faculty of Divinity. The process regarding the field of Kalam since the establishment of Ankara University Faculty of Divinity in 1949 has been studied over two historical periods. The first is the period from its being taught as a course under the Chair of the History of Islam and Sects during (...) the establishment of the Faculty of Divinity to 1974 when it turned into an independent chair, and the second is the process from 1974 to the present. Higher religious education was continued in the Faculty of Theology, established under the Istanbul Dārulfunūn, which was constructed in the western style instead of the madrasahs that were closed in accordance with the Law of Unification of Education (Tawhid Tadrisāt) adopted on March 3, 1924.The faculty in question was closed in 1933 due to the shortage of students. Until Ankara University Faculty of Theology, which started its teaching activities in November 1949, was opened, there was no higher religious education for 16 years in Turkey. During this time, the need for experts trained in the field of religion emerged. In order to meet this need, Ankara University Faculty of Theology was opened. In the newly opened faculty, it is aimed to train theologians with versatile knowledge and perspective by teaching philosophy, psychology, sociology, foreign languages, as well as teaching disciplines related to the field of theology. One of the chairs in the faculty’s academic structure opened for this purpose was the chair of History of Islam and Sects. In Ankara University Faculty of Theology, where the academic structuring was organized according to the chair system, the science of Kalam was taught as a course within the Chair of the History of Islam and Sects until 1974. Within this chair, the teachings of Principles of Islam, the history of Islamic sects, and Kalam lessons were carried out. The first instructor of the chair was Prof. Yusuf ZiyaYörükân. Although there were changes in the academic staff during the process, one of the important names that contributed to the field of kalam until 1974 was Muhammad Tavît al-Tanji. These scholars not only made significant contributions to the field of Kalam in terms of method and content with their own studies but also taught scholars to work in this field after them.The doctoral advisor of HüseyinAtay, who is the founder of the Kalam Chair/Department, is M. Tavît al-Tancî. In 1974, when HüseyinAtay became a professor, the Kalam course was separated from the Chair of Islam and Sects and gained the status of an independent chair. HüseyinAtay is the architect of the transformation of Kalam from a lecture to a chair.As a result of Atay’s efforts, being a theologian in Turkey has turned into an identity rather than being a member of an academic discipline. In the studies carried out by Yörükân, Tancî, Atay and the academicians taught by them in Ankara University Faculty of Theology Department of Kalam, the emphasis on the Quran and reason, the importance of critical thinking in the field of theology, the human-centered theological thought, the effort to find solutions to current problems, the researches on Mu‘tazila and Maturidism, the study and translation activities that are carried out to bring the classical theology to the present day come to the fore. In the essence of academic studies conducted within this framework, the importance of correctly determining the distinction between the divine and human in the analysis of religious thought is emphasized. In addition, it is aimed to give a perspective on the meaning and value of human life. In the Department of Kalam, where the human-centered understanding of kalam is systematically dealt with on the basis of individual, responsibility, and morality, the science of kalam is structured not only as a system of thought consisting of abstract fictions but a discipline that has the function of developing and gaining a perspective on what is happening around us and in the World. (shrink)

The prevailing paradigm in Internet privacy literature, treating privacy within a context merely of rights and violations, is inadequate for studying the Internet as a social realm. Following Goffman on self-presentation and Altman's theorizing of privacy as an optimization between competing pressures for disclosure and withdrawal, the author investigates the mechanisms used by a sample (n = 704) of college students, the vast majority users of Facebook and Myspace, to negotiate boundaries between public and private. Findings show little to no (...) relationship between online privacy concerns and information disclosure on online social network sites. Students manage unwanted audience concerns by adjusting profile visibility and using nicknames but not by restricting the information within the profile. Mechanisms analogous to boundary regulation in physical space, such as walls, locks, and doors, are favored; little adaptation is made to the Internet's key features of persistence, searchability, and cross-indexability. The author also finds significant racial and gender differences. (shrink)

Marshall McLuhan’s Laws of Media, which describe the evolution of artifacts in terms of enhancement, obsolescence, retrieval, and reversal are extended to create Laws of Media Environments and Laws of Media Users. It is shown that the environment or ground in which the figures of the artifacts in the LOM operate and the users of those artifacts undergo, respectively, a similar evolution of enhancement, obsolescence, retrieval, and reversal paralleling McLuhan’s original LOM.

In this paper, I defend the metalinguistic solution to the problem of mathematical omniscience for the possible-worlds account of propositions by combining it with a computational model of knowledge and belief. The metalinguistic solution states that the objects of belief and ignorance in mathematics are relations between mathematical sentences and what they express. The most pressing problem for the metalinguistic strategy is that it still ascribes too much mathematical knowledge under the standard possible-worlds model of knowledge and belief on which (...) these are closed under entailment. I first argue that Stalnaker's fragmentation strategy is insufficient to solve this problem. I then develop an alternative, computational strategy: I propose a model of mathematical knowledge and belief adapted from the algorithmic model of Halpern et al. which, when combined with the metalinguistic strategy, entails that mathematical knowledge and belief require computational abilities to access metalinguistic information, and thus aren't closed under entailment. As I explain, the computational model generalizes beyond mathematics to a version of the functionalist theory of knowledge and belief that motivates the possible-worlds account in the first place. I conclude that the metalinguistic and computational strategies yield an attractive functionalist, possible-worlds account of mathematical content, knowledge, and inquiry. (shrink)

Vulnerability and resistance have often been seen as opposites, with the assumption that vulnerability requires protection and the strengthening of paternalistic power at the expense of collective resistance. Focusing on political movements and cultural practices in different global locations, including Turkey, Palestine, France, and the former Yugoslavia, the contributors to Vulnerability in Resistance articulate an understanding of the role of vulnerability in practices of resistance. They consider how vulnerability is constructed, invoked, and mobilized within neoliberal discourse, the politics of war, (...) resistance to authoritarian and securitarian power, in LGBTQI struggles, and in the resistance to occupation and colonial violence. The essays offer a feminist account of political agency by exploring occupy movements and street politics, informal groups at checkpoints and barricades, practices of self-defense, hunger strikes, transgressive enactments of solidarity and mourning, infrastructural mobilizations, and aesthetic and erotic interventions into public space that mobilize memory and expose forms of power. Pointing to possible strategies for a feminist politics of transversal engagements and suggesting a politics of bodily resistance that does not disavow forms of vulnerability, the contributors develop a new conception of embodiment and sociality within fields of contemporary power. -/- Contributors. Meltem Ahiska, Athena Athanasiou, Sarah Bracke, Judith Butler, Elsa Dorlin, Basak Ertür, Zeynep Gambetti, Rema Hammami, Marianne Hirsch, Elena Loizidou, Leticia Sabsay, Nükhet Sirman, Elena Tzelepis. (shrink)

The Philosophy and logic in Islamic thought, unlike Christian culture, developed uncensored and as a result of great demand. After the biggest translation movement in history, important components of Ancient Greek, Syriac, Persian, Jewish and Hindu cultures were transferred to Arabic. Kalam, which developed earlier in Islamic culture, has also been effective in understanding and accepting the philosophical content. In the beginning, translations were made in fields such as medicine, chemistry, astronomy and mathematics. Philosophy literature was also translated into Arabic (...) due to its close relationship with other sciences and the need to fill the "gaps" in Islamic culture. The philosophy of logic was also transferred to Arab culture in its Aristotelian form. Especially the great influence of Aristotle helped strengthen the thought of logic among Arab philosophers and some theologians. As with other translation content, the logic has been translated into Arabic without any censorship. Contrary to the thinkers of Christian culture, Islamic philosophers learned all the subtleties of logic in a free intellectual environment, and as a result, this fact created a way for them to make a unique contribution to the discipline of logic. Logic, as it has been transformed into Arabic elements in Islamic culture, has been influential in basic areas such as theology, language, fiqh and kalam. In this process, logic, which was handled intertwined with traditional philosophy, has progressed to become a refined thought, especially with the influence of the first great philosopher Fârâbî. Fârâbî is not only a great philosopher but also a great Islamic scholar, and these qualities enabled him to adapt logic to Arab culture and Islamic sciences from his Aristotelian roots. Fârâbî, just like Aristotle, wanted to use logic as a criterion of truth for philosophical fields. Fârâbî, who designed logic under two main headings such as concepts and judgments, adapted logic to Arab culture for Muslims in the reasoning process. This solid construction of logic not only strengthened philosophical thought, but also contributed to the later establishment of a solid structure in Islamic sciences. In this context, the understanding of Islamic philosophy and its transformation with the effect of logic require a close examination of Fârâbî's thought. In our article, we will briefly discuss the pre-Islamic origins of philosophy and logic, and on this plane, we will examine Fârâbî's contribution to philosophy of some basic issues such as God, the classification of sciences, and the philosophical dimension of logic and try to reveal his effects on Islamic culture from a general point of view. (shrink)

These three volumes assemble the most important essays written on Jacques Derrida's philosophy since he became established in 1967. These volumes make well-known essays easily available and also present many essays never translated in English.

The need for renewal felt in various fields with the Tanẓīmat, and the changes and modernization activities realized in accordance with it, and the nature and boundaries of these activities are important issues that determine the period's intellectual agenda. Some of the proposals for a solution to save the state are related to the renewal of religious thought. The bad situation in the Ottoman Empire stems from the way religion is understood, not from religion itself, and one of the names (...) that produce ideas about the necessity of changing this way of thinking is Ḥüseyin Kāẓım Kadri. He believes that Fiqh and Exegeticsshould be based on the work of updating the content of Islamic Sciences within the framework of contemporary needs. Claiming that the basic need of society is not Science of Kalām but Catechism, Kadri claims that the attempt of the science of Kalām, regulated to respond to the needs of the age will not result in even will cause religious conflict among people. In this article, Ḥüseyin Kāẓım Kadri'sintellectual background, his suggestions for the renewal of religious thought and his objection to the new Science of Kalām are discussed.Summary: What defines the history of late Ottoman period is the concept called change. There have been reform attempts in order to canalise the military, economic, socio-cultural change and transformation due to political turmoil starting from the end of the 16th century and beginning of the 17th century. Basic argument regarding these reforms finds its base on Qanūn al-Qadīm and the idea of returning to Sharia. Along with the Declaration of the Imperial Edict of Reorganization (Edict of Gulhane) the previous reforms which were made earlier changed dimension and westernization became a government policy. During the ongoing process, the change in terms of Westernization became a current issue within every segment of Ottoman society. Need for innovation in various areas, and therefore the change and modernization movements and accordingly these movements’ nature and boundries set the intellectual agenda of the era. Some of the suggestions are associated with renewal of the religious thought which are to keep the State from difficult situation it is in. Solutions proposed in this context creates a rich intellectual discussion environment within Western, Islamist, and Turkist intellectuals. Islamists in general terms are of the opinion that the difficult situation Ottoman is in does not stem from the religion itself but the way of understanding religion; and they are of the opinion that this way of thinking should be altered; when they bring about their suggestions, it is seen that the way of thinking is their starting point. What causes the Islamists fall apart within themselves is the nature of renawal. Islamist intellectuals, supporting the idea which is the content of islamic knowledge should be updated according the needs of era, suggest various ideas in terms of which dicipline should be in charge for the needs in question. While some intellectuals are of the opinion Kalām should be prioritised, some are of the opinion Fiqh and Exegetics should be prioritised. Ḥüseyin Kāẓım Kadri, who wrote under the pseudonym of Shaykh Muḥsin-i Fānῑ ez-Ẓāhirῑ, is one of these intellectuals coming up with an idea. Kadri suggests a renawal in thinking based upon Fiqh and ExegeticsḤüseyin Kāẓım Kadriis one of the most prominent intellectuals of Constitutional Period. Working as a governor of an Ottoman province, deputy, and minister and engaging in journalism, Kadri compiles a series of work in religion, language and agriculture. All of his efforts are to find ways of saving Ottoman from its difficult situations. Thus, Kadri questions the quality of the knowledge which was brought about in religious thinking and proposes solutions. What lies under his solution is the need for a dicipline for society’ s practical problems. He bases his opinion on opposition to new theology movement. According to Kadri, ever since Kalām was codified, it has never been useful to Muslims, on the contrary it has impaired the Muslims. Renowation of Kalām creates nothing but problem. In his opinion, due to using Greek philosophy content and method, Kalām is not a dicipline authentic to Muslims, besides it is a harmful dicipline which aims to damage the essence of Islam.One of the reasons why Kalām is out of Islamic thinking tradition is because of the Mu'tazila wises are the founders of this dicipline. Kadri is of the opinion that the wises/intellectuals belonging to this school and their theories regarding to understand the existence do not contribute to the field of faith. Admitting the function of Ahl-al Sunnah school generated after the Mihna Period, Kadri states the insufficient side of that function. To him, hence the subjects such as substance (cevher) –accident (araz), hudûth-eternality, wujud (vücûd)-nothingness (adem) etc have been discussed but at that time the subject in question could not be renovated in regard to needs. Another criticism of Kadri raised against Kalām is he considers this field the reason why Muslims are divided. Especially during the times when Muslims need to be in unity and solidarity, Kadri is worried about new discursion which will occur due to the renovation of Kalām attempts. This concern of Kadri causes him to object Kalām with a pragmatic motive.Kalām which is called Usulu'd-Din is another reason why Ḥüseyin Kāẓım Kadriis against Kalām. In his opinion, theologians complicates the subjects such as amalgation and adjectives of Allah instead of making it clear with ijtihad. Kadri who considers offering proof in terms of faith as faithlessness is of the opinion that faith is not a matter of reason but a matter of sense which has no doubt among people. Criticising the struggle for the enquiry of faith, Kadri puts an emphasis on the significance of the reinterpretation of the principles, for example in the field of Fiqh which deals with the practical area and says it is the most prominent religious duty. He also criticises the imitation of the past and remarks the importance of reason in Fiqh. As an alternative to Ilm-i Kalām, he claims a new Catechism and adds, it is going to provide the religious knowledge people need. It is an ideological contrast of Ḥüseyin Kāẓım Kadrito think Kalām is the reason for all the misfortune Muslims encountered. This opposition causes him to ignore all the accumulation in Kalām field. Moreover, it is the reason why he makes emotional deductions conflicting with historical facts. Kalām plays a role just like the other fields who could not contribute to Islamic Thinking and its renovation process in accordance with the needs of time. However, it is not realistic and reasonable to think Kalām is the only one responsible. (shrink)

This paper reports the results of a survey study examining the knowledge, motivations and concerns of egg-share donors and recipients, and assesses the clinical and policy implications of these findings. The survey, combining quantitative and qualitative items, was completed by 48 donors and 38 recipients who took part in an egg-sharing scheme at the London Women's Clinic between 2007 and 2009. Although the most important motivation for all egg-sharers was to have a baby, both donors and recipients displayed multiple motivations, (...) including elements of self-interest and altruism. Many viewed egg-sharing as a reciprocal process in which two women with different needs help one another. The results are reassuring from an ethical and policy perspective: they suggest that if information about egg-sharing was more widely available (especially through general practitioners), more women may consider becoming egg-share donors, gaining swift access to their own treatment and reducing the UK's egg donor shortage. (shrink)

In this paper, I argue from a metasemantic principle to the existence of analytic sentences. According to the metasemantic principle, an external feature is relevant to determining which concept one expresses with an expression only if one is disposed to treat this feature as relevant. This entails that if one isn’t disposed to treat external features as relevant to determining which concept one expresses, and one still expresses a given concept, then something other than external features must determine that one (...) does. I argue that, in such cases, what determines that one expresses the concept also puts one in a position to know that certain sentences are true—these sentences are thus analytic relative to this determination basis. Finally, I argue that there are such cases: some sentences are analytic relative to what determines that we express certain key concepts, and these sentences include ones that have always been thought to be the best candidates for being analytic, namely, stipulative truths, and first principles of mathematics. (shrink)

There are a number of well-established concepts explaining decision-making. The sociology of wise practice suggests that thinking preferences like the use of intuition form a cornerstone of administrators’ virtuous practice and phronesis is a likely candidate to explain this behaviour. This contribution uses conceptual and theoretical resources from the behavioural sciences, administration as well as philosophy to account for individual level differences of employees regarding thinking preferences in administrative professions. The analysis empirically investigates the behavioural dimension preference for intuition/preference for (...) deliberation to cast empirical evidence on three different intuitive markers present among individuals who also prefer to use deliberation. We explore possible explanations for the differences and similarities of our global sample of 2227 workplace respondents who conceptually represent phronetic practitioners. The results show that many phronetic practitioners prefer the intuitive marker of unconscious thought, besides using deliberation. (shrink)

The current study investigated whether there are significant relationships between life satisfaction and meaning in life, hope and COVID-19 fear and the extent to which life satisfaction is predicted by these variables. The study group of this research consists of 1,186 adults with the mean age of 41.04. Study group participants are consists of different cities of different regions of Turkey. As the data collection tools, the life satisfaction scale, the meaning in life scale, the dispositional hope scale and the (...) COVID-19 fear scale were used. The results of the analyses have revealed that meaning in life, hope are significant predictors of life satisfaction as positively. Besides, it is seen COVID-19 fear, age, gender and the presence of people infected with COVID-19 around aren’t significant predictors of life satisfaction in adults. (shrink)

In this paper, I introduce and defend a notion of analyticity for formal languages. I first uncover a crucial flaw in Timothy Williamson’s famous argument template against analyticity, when it is applied to sentences of formal mathematical languages. Williamson’s argument targets the popular idea that a necessary condition for analyticity is that whoever understands an analytic sentence assents to it. Williamson argues that for any given candidate analytic sentence, there can be people who understand that sentence and yet who fail (...) to assent to it. I argue that, on the most natural understanding of the notion of assent when it is applied to sentences of formal mathematical languages, Williamson’s argument fails. Formal analyticity is the notion of analyticity that is based on this natural understanding of assent. I go on to develop the notion of formal analyticity and defend the claim that there are formally analytic sentences and rules of inference. I conclude by showing the potential payoffs of recognizing formal analyticity. (shrink)

Introduction: a peculiar experiment -- Kinaesthetic knowing: the nineteenth-century biography of another kind of knowledge -- Looking: Wölfflin's comparative vision -- Affecting: Endell's mathematics of living feeling -- Drawing: the Debschitz school and formalism's subject -- Designing: discipline and introspection at the Bauhaus -- Epilogue.

This article is based on the premise that the constructed image of the national self is a fundamental criterion shaping the conceptions of history teaching in the Turkish educational system. In this regard, I argue that examining how particular ethno-religious groups are discursively positioned in relation to the idealised self-image can reveal whether and how history textbooks can be revised. Having described the historical and political context for the only curriculum revision occurred in 2013 concerning a non-Muslim community, the Assyrians, (...) the article demonstrates that specific discursive strategies are used to position the Assyrian community in relation to the favourable national self-image, rather than a fixed categorization for non-Muslim communities. Adopting the methodological framework of critical discourse analysis, the author examines the portrayal of the Assyrian community in the secondary school Turkish history textbooks taught over the last three decades and identifies how the topoi of justice and tolerance, as well as allegiance and betrayal allow a particular group to be a member of the larger body of ‘acceptable citizens.’. (shrink)

Consensus around what constitutes researcher conflicts of interest (COIs) and awareness of their influence on our research are two critical steps in ensuring the integrity of our science. In this research, data were collected from individual scholars via 2 surveys 5 years apart and from journals and associations to examine the level of social consensus and moral awareness among scholars, journals, and associations regarding researcher COIs. Although we observed increases in level of social consensus and moral awareness between 2012 and (...) 2017, results still revealed limited agreement about what relationships constitute a COI and limited awareness about the presence of and the ethical issues surrounding COIs. Although all journals and associations we examined supported COI disclosure, most did not provide researchers with detailed COI-related information, guidance, or disclosure tools. Limited social consensus and moral awareness regarding COIs is problematic because it inhibits the recognition, disclosure, and management of COIs and limits ethical decision making. We need to continue and enhance discussions about COIs and aim to create consensus and awareness where we do not have it with the goal of reducing potential scientific misconduct related to COIs. (shrink)

ABSTRACT In Power Without Knowledge, Jeffrey Friedman develops a critique of social science to argue that current technocratic practices are prone to predictive failures and unintended consequences. However, he does not provide evidence that the cause he singles out—“ideational heterogeneity”—is in fact a non-negligible source of technocratic limitations, more than or alongside better-known problems such as missing data, measurement issues, interpretive difficulties, and researcher bias. Even if we grant ideational heterogeneity, Friedman’s preferred institutional solution of exitocracy does not necessarily follow. (...) His critical epistemology would also be compatible with radical forms of collective action. (shrink)

The purpose of this study was to develop a scale for measuring prospective science teachers’ awareness of waste recycling. The study was conducted with the participation of 382 prospective teachers attending a university located in northern Turkey. The five-point Likert type scale that was developed contained 82 items relating to prospective science teachers’ awareness of waste recycling. The factor analysis conducted showed that five items had factor loadings below 0.30, and five were cross loading items. Factor analysis was repeated after (...) removing these items. A further 24 items were removed from the list at the end of the factor analysis, and the remaining 48 items were grouped under ten dimensions. The reliability coefficient for the factors extracted varied between 0.717 and 0.805, and the internal reliability coefficient for the whole scale was 0.905. (shrink)

Sosyal, siyasî, iktisadî, psikolojik, kültürel boyutları dönemlere ve coğ-rafyalara göre çeşitlilik arz etse de savaş mefhumu insanlık tarihi kadar eski-dir. Savaşın, dünya hayatının durum ve problemlerinden kaynaklanan yönlerinin yanı sıra dinî sâiklerinin bulunması, onun tarihe mal olmuş sürekliliğinde oldukça etkilidir. Eski Ahit ve Kur’an dâhil kutsal metinlerin söz konusu sâikler arasında yer alması, pek çok farklı okumaya tâbî tutulabilecek bu metinlerin savaşa dair anlatımlar bağlamında değerlendirilmesini mümkün ve hatta gerekli kılmaktadır. Bu makalede Kur’an ve Eski Ahit’in tarih boyu insan hayatını (...) doğrudan etkilediği olgulardan biri olarak savaşla ilgili anlatımları bir araya getirilmiş, bunlar çeşitli yönlerden mukayese edilerek aralarındaki benzerlik ve farklılıklar belirlenmeye çalışılmıştır. Bu mukayeseden ulaşılan sonuçlardan hareketle, her iki metnin kendi muhataplarının zihninde oluşturduğu savaş algısına dair ipuçları elde etmek hedeflenmiştir. Savaşa dair anlatımlar incelenirken Kur’an’ın Arapça metni, Eski Ahit’in ise ulaşabildiğimiz en eski İngilizce metni ve Türkçe tercümesi esas alınmıştır. (shrink)

Die Liebe ist auf der einen Seite die erste Stufe des menschlichen Handelns, auf der anderen Seite ist sie die Letzte. Die Liebe ist bei jeder Periode der Emanzipation des Individuums dabei und führt ihre Existenz parallel zum Entwicklungsgrad des Bewusstsein fort. Die Emanzipation findet da statt, wo das Individuum und der Andere zusammen sind. Waehrend das "Ich" seine Emanzipation verwirklicht, traegt es auch die Emanzipation des Anderen in sich. Das kritische Bewusstsein des Individuums über Fakten, Begriffe und Phaenomene startet (...) beim Individuum seine Emanzipation, weil das kritische Bewusstsein eine dem Daseienden gegenüber unterschiedliche autonome und originelle individuelle Haltung verschafft und über sich und andere Bewusstsein bildet. Das zeigt, dass das philosophische Bewusstsein, das mit der Hoffnung begonnen hatte, sich im Emanzipationsabenteuer des Menschen zu einem höheren Niveau entfaltet. Die dritte Phase der Emanzipation est die Phase der Selbstverwirklichung des Individuums. Diese Phase bedeutet, dass das Individuum in Situationen, die ihn betreffen, nach freien Willen entscheiden kann und sich nicht der Macht eines anderen Willens beugt, dass es seine eigenen Begabungen, Fertigkeiten oder Faehigkeiten nach eigenen Willen verwirklicht. (shrink)

Die Liebe ist auf der einen Seite die erste Stufe des menschlichen Handelns, auf der anderen Seite ist sie die Letzte. Die Liebe ist bei jeder Periode der Emanzipation des Individuums dabei und führt ihre Existenz parallel zum Entwicklungsgrad des Bewusstsein fort. Die Emanzipation findet da statt, wo das Individuum und der Andere zusammen sind. Waehrend das "Ich" seine Emanzipation verwirklicht, traegt es auch die Emanzipation des Anderen in sich. Das kritische Bewusstsein des Individuums über Fakten, Begriffe und Phaenomene startet (...) beim Individuum seine Emanzipation, weil das kritische Bewusstsein eine dem Daseienden gegenüber unterschiedliche autonome und originelle individuelle Haltung verschafft und über sich und andere Bewusstsein bildet. Das zeigt, dass das philosophische Bewusstsein, das mit der Hoffnung begonnen hatte, sich im Emanzipationsabenteuer des Menschen zu einem höheren Niveau entfaltet. Die dritte Phase der Emanzipation est die Phase der Selbstverwirklichung des Individuums. Diese Phase bedeutet, dass das Individuum in Situationen, die ihn betreffen, nach freien Willen entscheiden kann und sich nicht der Macht eines anderen Willens beugt, dass es seine eigenen Begabungen, Fertigkeiten oder Faehigkeiten nach eigenen Willen verwirklicht. (shrink)

While discussions of the debate between Karl Löwith and Hans Blumenberg over ‘secularisation’ focus primarily on the methodological utility of the concept, the difference between them was also one of the philosophical commitments and substantive claims about modernity. This difference is not always obvious. One way of bringing it out is to address the different contexts in which they produced their most famous statements about secularisation. But another, and one that will be pursued here, is to consider the critical dialogue (...) that both thinkers engaged in with Nietzsche. Put briefly, while Löwith thought that Nietzsche misunderstood the ancients, Blumenberg thought that he misunderstood the moderns. For Löwith, Nietzsche's doctrine of the eternal return is not Greek, but an aggressive countergospel that owes much to the Christian culture it seeks to oppose; for Blumenberg, Nietzsche assumes, wrongly, that the self-belittlement of man by theology has been succeeded by the self-belittlement of man by science. In addition, Blumenberg – unlike both Nietzsche and Löwith – thinks that he can mount a robust defence of both modern science and progress. (shrink)

According to the iterative conception of sets, standardly formalized by ZFC, there is no set of all sets. But why is there no set of all sets? A simple-minded, though unpopular, “minimal” explanation for why there is no set of all sets is that the supposition that there is contradicts some axioms of ZFC. In this paper, I first explain the core complaint against the minimal explanation, and then argue against the two main alternative answers to the guiding question. I (...) conclude the paper by outlining a close alternative to the minimal explanation, the conception-based explanation, that avoids the core complaint against the minimal explanation. (shrink)

İyi bir yaşamın nasıl mümkün olabileceğinin erdemle açıklanması, erdemin insan yaşamındaki önemini göstermektedir. Dolayısıyla insan fenomenlerini konu alan felsefede geniş bir yer tutan erdem kavramı özellikle etik alanında önemli bir araştırma konusudur. Etiğin tarihi geçmişinde, etik sorunlara kararmayan bir ışık tutmuş olan Kant’ın etik görüşüne genel olarak bakıldığında, erdem kavramının pek ön planda olmadığı görülmektedir. Bununla birlikte, Kant’ın erdem ile ilgili söyledikleri, erdemin ahlak yasasından daha az önemli olmadığını göstermektedir. Bu çalışmanın amacı, Kant’ın erdem temelli bir etik kurmadığı için klasik (...) bir erdem etikçisi olmadığı veya etiğinde erdemin yerini ve önemini göstererek bir erdem etikçisi olduğu tartışmasının pek de anlamlı olmadığını göstermektir. Çünkü bu tartışma, Kant etiğini bir yere taşımaz. Bu amaç doğrultusunda, Kant’ı, bir erdem etikçisi olduğu ya da olmadığı tartışmasına sokarak kategorize etmeden, Kant etiğinde erdemin yeri ve önemini ortaya koymak amacıyla, Ahlak Metafiziği adlı eserinin _Erdem Öğretisi_ bölümünde yapılan erdem tanımlamaları ve açıklamaları ile “en yüksek iyi” (_summum bonum_) kavramı ve erdem ödevleri ele alınacaktır. (shrink)

Based on content analysis and in-depth interviews with the editors of 5Harfliler, Catlak Zemin and Recel-blog, popular pro-feminist women’s websites in Turkey, this article shows that these websites constitute important projects in feminist memory work in two ways: explicitly, by commemorating women in history, the gains of the women’s movement in Turkey, and by archiving misogynist policies and gender unequal legislation; implicitly, in the essays written by anonymous women whose personal memories of feminist activism as well as oppression and patriarchy (...) experienced in everyday life become sources for discussion of feminist identity and politics and contribute to women’s history writing from below. The websites also serve as a platform where feminist identity is negotiated and the past, present and future of feminist politics are discussed in a humorous, agonistic and affective style. The source of deliberation is often women’s everyday experiences and concerns rather than formal politics. Although keeping a distance from formal politics renders these websites open to criticisms of naiveté and apoliticism, they provide a creative platform for the constructive discussion of women’s shared everyday problems which are closely connected to a larger political context. (shrink)

Hartmut Rosa Eleştirel Teori’ye yeni bir soluk getiriyor. Bir yandan “hızlanma” teorisiyle Eleştirel Teori geleneğinin “yabancılaşma” kavramına çağdaş bir içerik kazandırırken, diğer yandan da bu yabancılaşmaya cevap olarak ortaya koyduğu rezonans teorisinde, toplum felsefesini ve eleştirel teoriyi dışarıdan beslemiş olsa da onunla tam olarak buluşmamış bir felsefi geleneği, Maurice Merleau-Ponty’nin düşüncesinde şekillenen fenomenolojik yaklaşımı düşüncesini dayandırdığı ana zemin olarak sunuyor. Rosa bize şeylerle, diğerleriyle ve var olan anlamlarla kurduğumuz çağrı-yanıt ilişkileri içinde dünyamızı her an yeniden oluşturduğumuzu, dönüştürdüğümüzü ve bu karşılıklılık (...) halinin korunması için açacağımız zamana ve mekâna dair imkanların, verilmiş tüm cevaplardan, elde edilmiş tüm kesinliklerden daha hayati olduğunu hatırlatıyor. Bu makale Rosa’nın düşüncesinin eleştirel teoriye getirdiği yeniliği ve bu yeniliğin kamusal alan ve yurttaşlararasılık için taşıdığı anlamı değerlendirmeyi amaçlıyor. (shrink)

The use of ensemble learning, deep learning, and effective document representation methods is currently some of the most common trends to improve the overall accuracy of a text classification/categorization system. Ensemble learning is an approach to raise the overall accuracy of a classification system by utilizing multiple classifiers. Deep learning-based methods provide better results in many applications when compared with the other conventional machine learning algorithms. Word embeddings enable representation of words learned from a corpus as vectors that provide a (...) mapping of words with similar meaning to have similar representation. In this study, we use different document representations with the benefit of word embeddings and an ensemble of base classifiers for text classification. The ensemble of base classifiers includes traditional machine learning algorithms such as naïve Bayes, support vector machine, and random forest and a deep learning-based conventional network classifier. We analysed the classification accuracy of different document representations by employing an ensemble of classifiers on eight different datasets. Experimental results demonstrate that the usage of heterogeneous ensembles together with deep learning methods and word embeddings enhances the classification performance of texts. (shrink)