Religious experience is one of the fundamental problems of the philosophy of religion. Although it has entered the literature as a proof of God; discussions focus on its nature. The basic approaches to the nature of religious experience are: religious experience as a feeling, religious experience as a perception, religious experience as a comment. The main reason that makes the nature of religious experience controversial is that it consists of two concepts that have a wide range of meaning, such as (...) religion and experience. The meanings that individuals and traditions attach to these two concepts determine the understanding of religious experience. The beginning of religious experience as a term corresponds to the periods of Protestantism. With the emphasis of Enlightenment on the mind, the meanings attributed to religious experience have been reduced and narrowed. In the literature, religious experience is unclear, cannot be transferred to others, instant and extraordinary experiences. The preliminary acceptance of this article is that the meanings attributed to the term religious experience are narrowed and it is wrong to use the term in the same sense for different traditions. This article assumes that the reader knows the current discussion of the problem. Rather than reacting to the concerns of current debate, it takes a more proactive and pre-opener approach. Rather than reacting to the concerns of the current debate, it takes a more proactive approach to the subject. This paper will present a different reading of religious experience than the literature as a problem of the Philosophy of Religion. In this context, the concept of God, universe and human being in al-Ghazali will be firstly revealed as the ontological background of religious experience; then a description of the concept of religious experience will be proposed on this ontological basis. If you mean an experience related to religion, which is within religious boundaries with religious experience; Islam for a Muslim, that all experiences that cater to all aspects of human existence and religious boundaries cannot be the person to enter into any human experience that is experienced throughout the religious life. Certainly, here we can talk about the experiences that religion has ordered and forbidden, or in other words, experiences that religion regards as positive or negative. If an experience related to God is meant for religious experience, here are two cases: when the truth comes to the essence and attributes of God, the human experience does not reach there and in this sense, a religious experience is not possible. If the acts of God are mentioned; all the experiences that people live in are religious in this sense, because everything outside of their own is a deed of God, and whatever happens in the world of being, takes place within God's deeds. Here, too, whether or not people are aware of it, can be mentioned in other words, from conscious and unconscious religious experiences, which is the deciding factor. Faith, then, can be regarded as the first step of the conscious religious experience. If you are referring to experiences that seem to be unusual for those who are religious and have no religious experience, it is an extraordinary experience to go on a journey itself, compared to not going on a journey. That is to say, the faith itself, which is to ascend to a journey to perfection, is an extraordinary experience compared to those who are not on this path, that is, those who do not have it. For instance for children, the experiences of the elders are extraordinary, and therefore being ordinary and extraordinary is a relative concept. It is necessary to acknowledge the differences in conscious religious experiences mentioned above in the meaning of intense and deep living in themselves. There is a deeper and more intense experience that expresses progress in a journey that leads to God in the sense of the strengthening of faith. This is the kind of experience that most people have not experienced in this sense that the task of the person who is experienced in his own journey is not to stick to them and continue on their way. So living out of order for a Muslim is seen as a barrier that must be encountered and which should not be lingered on, while experiencing something extraordinary has a distinctive place for religious experience in current debates. The issue is not that they cannot be explained but they are not deliberately explained due to the fear of misunderstanding. This can be regarded as a method of education that older adults use to train minors. As a result, if we would define a religious experience according to al-Ghazali, we can say that religion is a journey made towards God, and religious experience is the experience of traveling to God. Traveling to him means to get close to Him, but this approach is not in spatial means but in perfection means. So, religious experience is the journey to perfection of the man himself. Man's perfection is to have the attributes of God who have absolute perfection. These attributes are present in man's own essence. What a person must do, is to place an effort to make these virtual adjectives real. This journey is basically an existential necessity as it provides the happiness that is essential to human existence. In this journey, which can be understood as becoming a human being who was born as a human being. It should also be added that it is not possible to be absolutely perfect and to reach the reality of God himself in this endless journey of perfection. Therefore, the absolute perfection belongs to God, and it is necessary to understand the concept of perfect human being as a person who has traveled in the journey to perfection. (shrink)

Al-Ghazali's human understanding can be considered from two perspectives. The first of these is being born as a human, and the second is to be human in the sense of fulfilling the requirements of human nature. The main factor that determines this distinction is the existence of a special effort of the person. This article deals with the being born as a human part of al-Ghazali's human understanding. In other words, the subject of the essay is the place of man (...) among other beings, the powers, and faculties that he potentially possesses. According to al-Ghazali, beings are consist of the God and the acts of God. God is unique with his essence and attributes. His actions are called the world. Every action gives information about the actor. God is known through the world and the world is created for it. The human being consist of body and spirit. His body belongs to the world of things, and his spirit belongs to God. He has a special place in the world. He was created as a summary of the world. He understands the world at this point, and this understanding leads him to God. Human possesses angelic and animal characteristics. On this count, he has the potential to rise to the highest level of the angel from the lowest level of the animal. -/- . (shrink)

The purpose of this article is to reveal al-Ghazali's understanding of God and world on the ontological basis. He bases the purpose of existence of the world with to know God. In such a study, it is difficult to distinguish ontology from epistemology. Al-Ghazali classifies beings in different perspectives. However, all beings consist of the God and acts of God. God is a unique entity, which is compulsory, source of existence and sacred. His adjectives are with him. God is completely (...) different from what he created. Creatures cannot fully grasp it. God is not far from the world, but he is very close to his servants. The world is everything outside of God and his attributes. All beings are acts of God. The world owes its existence and continuation to God. The world that is the act of the God actually introduces us to the God. The purpose of the creation of the world is to introduce God. -/- . (shrink)

Religious experience has been one of the most popular topics of the philosophy of religion in the last century. In the most general sense, it is "the experience of meeting with the holy." This phenomenon is as old as human history. Such an old subject has entered the agenda of philosophy as a term in a particular period. The influence of this period cannot be denied. Religious experience as a term reflects the religious and philosophical mentality of the period in (...) which it began to be used. This article deals with being a term of the religious experience. This work claims that it is a product of a particular period and there are some meanings given to it and giving these meanings for other religions is problematic. Though it has entered into the literature of philosophy in the 19th century, it is based on the period of reform. The first use of the term is specific to Protestantism, but the latter was used for all religions. Along with the reform, the supernatural experiences were regarded as the most authentic truths. It takes its position in the literature as being influenced by the Enlightenment, accepted as irrational, unexplainable, its epistemological value is controversial, instant, untransferable, extraordinary experiences. (shrink)

Today the world is suffering from coronavirus (COVID-19) pandemic illness, and people all around the world stay at home due to its rapid spread. People including students gather information and government instructions through TVs, social media and others around them. Since the classes were canceled in many countries, the novel coronavirus affects students’ interest in coursework. The purpose of this study was to examine the effect of TV news, social media and communication with people on interest in coursework, and mediating (...) roles of fear of contamination, depression, and anxiety on these effects. A path analysis was carried out with the data collected from 773 college students. The results showed that interest in coursework was most strongly affected by communication with people. This was due to its direct and indirect effects. Social media and TV News did not directly affect interest in coursework, but indirectly affected. The study also found that among the three mediator variables, the mediator roles of anxiety was bigger than the others. Understanding the findings of this research has become very important to us, especially at a time when face-to-face lessons have been canceled all over the world and transitioned to online education. Specific recommendations for practitioners and limitations for future research were also provided in the study. (shrink)

Objective: In the treatment of coronary artery disease, stent implantation has become the standard treatment, but development of in-stent restenosis (ISR) limits the benefit of this treatment modality. -/- Methods: Based on the connection between oxidative stress and thiol/disulphate and NRF2, it was intended to measure NRF2 and thiol/disulphate levels. -/- Results: Coronary angiography images of 76 stable angina pectoris patients were evaluated. Of the 51 patients with a history drug eluting stent implantation, we determined 25 patients with ISR (Group (...) 1) and 26 patients without ISR (Group 2). Twenty-five patients with normal coronary arteries were included in the study as control group (Group 3). NRF2 level was found to be significantly higher in patients who did not develop ISR (p=0.01). Total thiol was significantly higher in group 3 (738.76 micromole/L) compared to group 1 (626.11 micromole/L) and group 2 (630.27 micromole/L) (p=0.014). Native thiol was also significantly higher in group 3 (570.53 micromole/L) compared to group 1 (483.91 micromole/L) and group 2 (501 micromole/L) (p=0.006). -/- Conclusion: We think that total and native thiol levels might be useful as an indicator of oxidative stress in early diagnosis of coronary artery disease, and the NRF2 level can be used in predicting patients who might develop coronary ISR. (shrink)

Mehmet Akif criticized the way Muslim societies understand religion in his poems and articles. He constantly criticized Muslims' inertia, understanding of trust, false beliefs and imitation. The ideas of Cemaleddin Afganî and his student Muhammed Abduh, Said Halim Pasha on Islamism, and Fahrettin Razi, who struggled for Muslims to gain their independence, set an example for Mehmet Akif in this sense. He believed in the idea of 'Islamic unity' and saw it as a prescription for salvation. It is (...) important how Mehmet Akif looks and evaluates the Quran in his understanding of religion and, consequently, in his understanding of religious experience. He looks at the Quran as a dynamic book. For this reason, he thinks that the Quran is in direct relation with current events and tries to relate the Qur'an to current events by seeing it as if it was being revealed again. According to him, the Quran is not a book to be "read in a cemetery", but a book "addressing the living". Koran; It is a book that needs to be read, understood, interpreted and re-experienced. In this context, understanding the Quran means 'experiencing' it. The Quran is a book that will bring people to the highest level if it is obeyed. It is understood correctly when people establish a direct relationship with the Quran and its orders are fulfilled. However, inertia, indolence and superstitions in society prevented the Quran from being understood correctly and applied to life. The primary way to correct this is to make new studies in the field of religious sciences and to give up the "tradition of annotation" and to bring new-updated interpretations to religion. Thus, the reflections and effects of religion on life will be corrected and a new civilization will be established around a religion that is far from superstitions. (shrink)