In this article, I embark on an analysis of Søren Kierkegaard's view of human otherness in strict correlation to his Christian philosophy. More specifically, my aim is to show that Kierkegaard's thought is essentially informed by a decisive appropriation of the soteriological category of sin which has momentous implications for Kierkegaard's views of selfhood and intersubjectivity. The main argument is that both Kierkegaard's negative evaluation of human otherness and his acerbic indictments of any collectivist interference in salvific matters cohere with (...) his appropriation of the doctrine of the Fall. At the same time, I show in what sense Kierkegaard deems human alterity to be indispensable to one's spiritual self-becoming expressed through the Christian imperative of loving the other as neighbor. Seen thus, agape, while supplementing Kierkegaard's creationistic psychology, actually becomes the necessary restorative opposite of sinfulness in the self's encounters with the distinct uniqueness of the human other. (shrink)

In four major parts, this study investigates the phenomenon of scrolling. Its first task is to argue in favor of a specific quality of the experience of scrolling, distinguishing it from other forms of distraction, notably from the flow experience. Scrolling takes the shape of aimless drifting. Secondly, it investigates the phenomenon of scrolling against its relevant historical, economic, social, and cultural backdrop, with the intention of understanding scrolling as a typical phenomenon of today, rather than subscribing to a biased (...) and superficial critique of its wastefulness or outright pathological character. The third part presents a comprehensive analysis of the temporal makeup of scrolling. Its temporality is expressed in the specific impatience of scrolling. Furthermore, scrolling amounts to a temporal reduction in the sense of favoring the present moment (and suppressing the temporal dimensions of the past and the future). The reductiveness of scrolling pertains to the semantic content as well. I argue that scrolling does not allow for certain experiences (such as, e.g., profound sadness). The temporality of scrolling is one of experiencing lived time as the permanence of passing. In the last section, I connect scrolling to boredom, and argue that scrolling accomplishes the task of allowing for an existential distractedness. In conclusion, I propose a nuanced evaluation of scrolling: in a Pascalian sense, scrolling responds to a profoundly human need of distraction. Yet I find scrolling dangerous in how easily available such distraction becomes, and in how it accustoms the users to a reductive existential experience. Scrolling, unlike art (but also, in principle, photography, movies, books), shields the user from challenging and enriching experiences. (shrink)

Resumen: El objeto de estudio es mostrar la relevancia de la paciencia en el pensamiento kierkegaardiano. Abordaremos, en primer lugar, los textos fundamentales donde Kierkegaard la analiza. Mostraremos seguidamente la idea que tiene sobre la paciencia el paradigma clásico de San Agustín y Santo Tomás para valorar la peculiaridad del pensamiento de Kierkegaard. Explicaremos, en tercer lugar, las características de la paciencia en relación con el tiempo, el bien, el sufrimiento, la libertad y Dios en el pensador danés. Esto nos (...) permitirá valorar su aporte y la actualidad del tema.: The purpose of the study is to show the relevance of patience in kierkegaardian thought. First of all, we will deal with the fundamental texts where Kierkegaard analyses it. We will then show the idea that the classical paradigm of St. Augustine and St. Thomas has about patience in order to assess the peculiarity of Kierkegaard's thought. Thirdly, we will explain the characteristics of patience in relation to time, good, suffering, freedom and God in the Danish thinker. This will enable us to assess his contribution and the topicality of the subject. (shrink)

The current study aims to examine the hope levels of theology students in the context of their education level. The correlational (relational) screening method was used in this study. The sample of the study consists of a total of 429 students (328 girls, 101 boys) studying at the Faculty of Theology at Erzincan Binali Yildirim University. Hope levels of the students were determined by Karaca-Kandemir Hope Scale developed by Karaca and Kandemir. The scale consists of three sub-dimensions: goal-oriented, hope and (...) significance, and stability. One-way analysis of variance (ANO-VA) was used for data analysis. According to the findings obtained as a result of the analysis, it is seen that the education levels of the Theology Faculty students cause differentiation in terms of goal-oriented and stability which are sub-dimensions of hope; however, it was found that the scale did not cause any difference in terms of hope and meaningfulness subscale and total hope levels. This finding did not corroborate the research hypothesis that the higher the education level of theology faculty students, the higher their hope level. The results, however, give an idea that theology education can have a positive effect on students' hope levels.Summary: Hope, which is a fundamental feature of human existence, has many functions, both individually and socially. Hope, which is one of the main characteristics that distinguish human beings from other beings, is one of the most powerful tools that help create and implement future designs of individuals and societies. It is possible to see this powerful effect of hope in the object of all human works and actions such as art, literature, and architecture. However, despite the expressed impact of hope, religion, which accompanies it in the existential journey of humanity and is one of its most influential sources of motivation, has the potential to produce a highly useful function on hope. Because religion demands the individual to be future-oriented rather than the past. This demand of religion does not mean that the past actions of the individual and society have no importance. While building the future of the individual and society on lessons learned from the past, religion orders that he should not be a prisoner of his past and that he hopes for the energy he has produced by taking shelter in the attributes of Allah, Most Gracious and Merciful. For this reason, the Qur'an equates despair of Allah's mercy with coming out of religion (Yusuf 12 / / 87).Despite the strong relations between religion and hope, empirical studies on the issue are not yet adequate. However, in recent times, especially with the effect of Positive Psychology, it is a fact that empirical studies have been carried out to determine the relationship of these emotions with religiosity about positive emotions such as patience, optimism, empathy, and self-regulation. One of the positive emotions expressed is hope. However, it is seen that some empirical studies have been conducted on the relationship between hope and religiosity. However, apart from these studies, empirical studies on higher education levels are needed in order to reveal the relationship between hope and religiosity in a healthier way. Because of the strong relationship between religion and hope, it is expected that there will be an increase in parallel with the religious education taken in higher education. From this point of view, this study primarily aims to reveal the strong connection between religion and hope. The main problem of this study, which is based on the primary hypothesis that learning religion at a higher education level, will increase the level of hope of students, is the relationship between theology education and hope. In this study, which was conducted to determine the hope levels of the students of the Faculty of Theology, the method of collecting information related to the questionnaire technique used in the screening model was used.The population of the study consists of 744 students enrolled in Erzincan Binali Yıldırım University Theology Faculty in the fall semester of 2018-2019 academic year. The sample group of the research is 429 students in the faculty during the application period. Accordingly, 144 (33.6%) of the total students in the sample group were in the “preparatory class,” 79 (18.4%) were in the “first grade”, and 78 (18.2%) were in the “second grade,” while 60 (14.0%) were in the “third grade,” 68 (15.9%) were in the “fourth grade.”“Personal Data Questionnaire” and “Karaca-Kandemir’s Hope Scale” were used as data collection instruments. In the “Personal Data Questionnaire,” there are questions about the learning levels of the working group.Karaca-Kandemir’s Hope Scale, which is used in the study, is a scale developed by Karaca and Kandemir based on their cultural codes to determine the hope levels of individuals.The scale is a 5-point Likert type and consists of three sub-dimensions: “goal-oriented,” “hope and meaningfulness,” and “stability.” Of the 13 items in the scale, 8 (1, 2, 4, 5, 7, 9, 10 and 12) had a positive sentence structure such as “Dreaming about the future excites me,” 5 of them (3, 6, 8, 11 and 13) it has a negative sentence structure such as “I cannot bring the end of a job easily after starting a job.” In the scoring phase of the hope scale, negative sentences were reversed. While the lowest score that can be obtained from the “goal-oriented” dimension of the scale is 5, the highest score is 25; the lowest score that can be obtained from the dimension of “hope and meaningfulness” is 4, the highest score is 20; the lowest score that can be obtained from the “stability” sub-dimension is 4, while the highest score is 20. As a result, the lowest score that can be obtained from the total of the scale is 13, and the highest score is 65. Low scores from the scale indicate that the individual's level of hope is low, and high scores indicate high levels of hope.In order to determine the differentiation between class levels, Single Factor Analysis of Variance-ANOVA was applied to the data set. As a result of the analysis, multiple comparisons were made between the means with statistically significant differences. For this purpose, Post Hoc LSD and Tukey HSD tests were used to determine the source of the difference. The significance level of “.05 “ was taken as a criterion for all these operations. In the research, it was seen that the education they received from the Faculty of Theology students caused a differentiation in the “goal-oriented and stability” sub-dimension of hope; however, “hope and meaningfulness” subscale and “total hope” did not cause any differentiation. This result did not confirm the research hypothesis that “the level of hope differs according to class (education) level and the level of hope increases as the level of education (education) increases hope. However, in the “goal-oriented” dimension of hope, the second and third-grade students of fourth-grade students; In terms of “stability” dimension, the fact that the first-grade students scored significantly higher than the preparatory class students gives an important idea that the education received in the Faculty of Theology can have an effect on hope. However, it is thought that similar studies that will be conducted with a large sample group and centering on all dimensions and hopes of religiosity will produce remarkable results. (shrink)

The ancient problem of whether our asymmetrical attitudes towards time are justified remains a live one in contemporary philosophy. Drawing on themes in the work of McTaggart, Parfit, and Heidegger, I argue that this problem is also a key concern of Kierkegaard’s Either/Or. Part I of Either/Or presents the “aesthete” as living a temporally volatilized form of life, devoid of temporal location, sequence and direction. Like Parfit’s character “Timeless,” these aesthetes are indifferent to the direction of time and seemingly do (...) not experience McTaggart’s “A-Series” mode of temporality. The “ethical” conception of time that Judge William offers in Part II contains an attempt to normativize the direction of time, by re-orienting the aesthete towards an awareness of time ’s finitude. However, the form of life Judge William articulates gives time sequentiality but not necessarily the robust directionality necessary to justify our asymmetrical attitudes to time. Hence while Either/Or raises this problem it remains unanswered until The Concept of Anxiety. Only with the eschatological understanding of time developed in The Concept of Anxiety does Kierkegaard answer the question of why directional and asymmetrical conative and affective attitudes towards time are normative. (shrink)

Sabır ölçeği, bireylerin sabır düzeyleri belirlemek amacıyla Schnitker tarafından geliştirilmiştir. Ölçekte kişilerarası, uzun süreli ve kısa süreli olmak üzere üç alt boyut bulunmaktadır. Ölçekte toplam 11 madde bulunmaktadır. Yedili likert tipi bir ölçektir. Ölçeğin iç tutarlılık katsayısı.82'dir. Sabır ölçeği üniversite öğrencilerinden oluşan bir grup üzerinde uyarlama çalışması yapılmıştır. Ölçeğin dil geçerliliği için İngilizce öğretmenliği ana bilim dalında okuyan öğrenciler karşılıklı olarak çeviriler uygulanmış İngilizce ve Türkçe formlarından elde edilen puanlar arasında pozitif anlamlı korelasyonlar bulunmuştur. DFA ile test edilen 11 maddelik (...) ve üç boyutlu ölçme aracının yeterli uyum iyiliği indekslerine sahip olduğu görülmektedir. Sabır ölçeğinin ölçüt bağıntılı geçerliği için yapılan korelasyon analizleri sonucunda; öğrencilerin sabır ölçeğinden aldıkları puanlar kendini toparlama, sosyal öz yeterlilik, kişiler arası problem çözmenin alt boyutu sebatkar yaklaşım alt boyutuyla pozitif yönde anlamlı ilişki saptanmıştır. Ölçeğin iç tutarlık katsayısı ise? =.82 ve test tekrar test korelasyon. 81 olarak hesaplanmıştır. Sonuç olarak 11 maddelik ve üç boyutlu ölçme aracı, araştırmacıların kullanımına hazır hâle getirilmiştir. (shrink)