Amaç: Kanserle yaşayan bireylerin (KYB) bakımında, resmiyette görünür olmayan ve çoğunlukla herhangi bir profesyonel donanıma sahip olmayan, ama sürecin başından sonuna, hasta bireye eşlik eden bakım verenler kritik öneme sahiptir. Baş etmesi zor bir hastalık olan kanserle mücadele eden bireylerin bakımında, bakım verenler fiziksel, zihinsel ve sosyal birtakım zorluklarla karşılaşmaktadır. Bu araştırma, KYB’lere bakım veren, yakınlarının karşılaştıkları zorlukları gündeme getirmeyi ve ihtimam etiği perspektifinden, bakım verenlerin bakımına yönelik öneriler sunmayı amaçlamaktadır. Gereç ve Yöntem: Bu araştırma tanımlayıcı ve kesitsel olup araştırmanın (...) evreni Marmara Üniversitesi Pendik Eğitim ve Araştırma Hastanesi (MÜPEAH) Onkoloji kliniğinde takip edilen, 15 Mart-5 Nisan tarihleri arasında kemoterapi ünitesine ve servis hizmetlerine başvuran KYB’lerin bakım veren yakınlarıdır. KYB’lere bakım verenlerin umutsuzluk derecelerini tespit etmek ve bunu etkileyen faktörleri ölçmek için, veri toplama aracı olarak; sosyodemografik sorular, bakım alan bireyin hastalık derecesine yönelik sorular ve Beck Umutsuzluk Ölçeği sorularından oluşan bir anket elden dağıtılmıştır. Anket bakım verene yönelik sosyodemografik sorular 8, KYB’nin hastalığının durumu ile ilgili sorular 7, Beck Umutsuzluk Ölçeği 20 olmak üzere 35 sorudan oluşmaktadır ve yaklaşık 10 dakikada tamamlanmaktadır. Elde edilen veriler önce Microsoft Excel aracılığıyla dijitalleştirilmiş, ardından IBM SPSS 27.0.1 sürümüyle analiz edilmiştir. Verilerin analizinde Ki-kare, Fisher’s Exact testi ve Pearson Korelasyon analizi kullanılmış, istatistiksel anlamlılık değeri için p<0.05 kabul edilmiştir. Bulgular: Ankete katılan 151 bakım verenin 83’ü (%55,3) kadın, 67’si (%44,7) erkektir. Katılımcıların yaş ortalaması 40,09’dur. Bakım verenlerin %41,1’i umutsuzluk düzeyi ölçeğinde “minimal ya da yok”, %39,7'si "hafif düzeyde", %13.2'si orta düzeyde ve %6’sı “aşırı düzeyde” skorunu almıştır. KYB’lere bakım verenlerin demografik özellikleri ile umutsuzluk düzeyi arasında anlamlı bir ilişki bulunmamıştır. Bakım verenlerin yaşı, cinsiyeti, medeni durumu, gelir durumu ve bakım verme süresi ile umutsuzluk skorları arasında anlamlı bir ilişki bulunmazken, eğitim seviyesi ile umutsuzluk skorları arasında anlamlı bir ilişki bulunmuştur. (p=0,019). Sonuç: Bakım verenlerin, umutsuzluk düzeyleri göz önüne alındığında, önemli psikolojik yükler taşıdığına ve bu yükün, özellikle bakım verenin eğitim seviyesi ile hastanın sağlık durumu arasında belirgin ilişkiler gösterdiğine ulaşılmıştır. Bu bilgiler ışığında, sosyodemografik özelliklerin bakım verenleri önemli ölçüde etkilediği görülmüştür. Bakım verenlerin duygusal yükleri, bakım alıcılarla olan ilişkileri ve bu sürecin hem bireysel hem toplumsal düzeyde getirdiği zorluklar ve sorumluluklar, ihtimam etiği kapsamında ele alınmıştır. Araştırma neticesinde bakım verenlerin karşılaştığı zorluklar ve ihtiyaçlarının daha geniş bir toplumsal ve etik perspektiften ele alınmasının gerekliliği ortaya konmuştur. Bakım verenlerin bakımına yönelik öneriler, duygusal destek; teorik eğitim ve bilgilendirme desteği; pratik ve uygulamalı destek; kaynak erişimi ve tahsisi; tanıma ve doğrulama başlıkları altında sunulmuştur. (shrink)

The relationship between God and humans has been a matter of controversy that interests both philosophers and theologians alike. Establishing a relationship between the infinite God and finite human is particularly challenging if one admits that God and humans are substantially different from each other. The biblical doctrine of the image of God responds to this challenge by stating that the relationship between God and humans is a kind of likeness or assimilation. This doctrine does not only establish the nature (...) of the relationship between God and humans but also views both God's and humans’ nature in a particular way and determines humans’ purpose and distinguishing feature in relation to God. While there is a very long and extensive tradition focusing on identifying the similarities and differences between God and humans to determine the precise relationship between them in light of this doctrine, this paper will focus on Nicolaus Cusanus' original contribution to this long-lasting debate. In order to emphasize Cusanus' differences from his predecessors, I will present a general historical background of the doctrine of the image of God. In particular, I will point out the main tenets of Greek and Latin patristic traditions by identifying their differences and shared assumptions. Additionally, I will briefly present Augustine's dynamic account of the image of God, which holds an important place both in the discussion among these traditions and in the development of Cusanus' doctrine of the human mind as the living image of God. As this paper will demonstrate, Cusanus improves upon Augustine's account by allowing humans to be considered as an equal image of God, which was attributed only to Jesus by Augustine. Cusanus thinks that the human mind can be considered equal to the divine mind because it demonstrates characteristics of free creative activity and being the cause of something from nothing in cognition. Moreover, to elaborate Cusanus' original contribution to this debate, I will explain how the human mind reflects the triadic nature of divine mind in itself through its cognitive activity by giving a detailed account of Cusanus’ theory of cognition as assimilation. This explanation will also show how reading Cusanus' theory of cognition as assimilation alongside the concept of equality exhibits the principle of ‘identity in difference’ in both the nature of the human mind and its relationship with the divine mind. (shrink)

The work described in this report is motivated by the desire to test the expressive possibilities of action language C+. The Causal Calculator (CCalc) is a system that answers queries about action domains described in a fragment of that language. The Zoo World and the Traffic World have been proposed by Erik Sandewall in his Logic Modelling Workshop—an environment for communicating axiomatizations of action domains of nontrivial size. -/- The Zoo World consists of several cages and the exterior, gates between (...) them, and animals of several species, including humans. Actions in this domain include moving within and between cages, opening and closing gates, and mounting and riding animals. The Traffic World includes vehicles moving continuously between road crossings subject to a number of restrictions, such as speed limits and keeping a fixed safety distance away from other vehicles on the road. We show how to represent the two domains in the input language of CCalc, and how to use CCalc to test these representations. (shrink)

Nicolaus Cusanus, considered one of the most important German thinkers by many historians of philosophy, has yet to receive the recognition he deserves in the phil-osophical circles in Turkey. However, the philosophical writings of Cusanus contain the seeds of the thoughts of many modern philosophers such as Descartes, Berkeley, Leibniz, Kant, and Hegel. For this reason, studies on Cusanus are an essen-tial stopping point in the history of philosophy, especially for the Renaissance period and the transition to modern philosophy. Despite (...) this, texts examining Cusanus' thoughts are limited in foreign languages and Turkish. Towards the end of the 19th century, studies on Cusanus started and recently the worldwide interest in Cusanus has increased. Although there are different theses about the original as-pect of Cusanus’ thoughts in these sources, his theory of knowledge and the rela-tionship of this theory with the contemporary subject of philosophy of subjectivity attract attention. The reason for this is that Cusanus, unlike his contemporaries, as a result of his views on the human mind, makes the human center in the act of knowing and puts everything else into the mind's mediation. That is why people can know things not as they are in themselves, but only in so far, they are part of the conceptual world, that their own mind constructs that. This is a system of thought that on the one hand puts the human mind at the center through its act of knowing on the other hand, limits its knowledge. This centrality of the human mind led Cusanus to characterize man as the second god on earth. The main reason for characterizing man as the second god is the activity of knowing and the act of measuring that lies at the core of this activity. Despite its significance, there is no study focusing on man’s creativity in this world through the relationship between Cusanus’s conception of man as the second god and the human mind’s activity of measurement, which reveals the originality of Cusanus’ thought. This study aims to fill this gap in the literature. To achieve this aim, this study examines the act of measurement of man as the second god, which reveals the originality of Cusanus’ theory of knowledge associated with modern and contemporary philosophy. (shrink)

Önermelerin oluşturduğu sonsuz onaylanma mekanizmasının epistemolojik, sözel, ve analitik olarak incelemesi.

Trying to define nothingness has always been a challenge for philosophers. What exactly is it? Does it share properties similar to spaces? Can we treat it as a ''thing'' ? We can say an object is inside nothingness, but how do we imagine that ''containment'' ?

Objective: The use of neoadjuvant chemotherapy (NACT) in breast cancer is increasing. The management of locally advanced breast cancer differs due to the approach of the center to which the patient applied and the approach of the following physician. From this point of view, we aimed to evaluate the real life data of our region. -/- Methods: The study included 106 patients treated with neoadjuvant chemotherapy in the medical oncology clinic of two different university hospitals. Association between clinicopathological features and (...) pathological complete response (pCR) were analyzed. -/- Results: The pCR rate was higher in patients with negative hormone receptors and this difference was statistically significant (p:0.000). The rate of obtaining pCR increased as the NACT duration increased, and this increase was statistically significant. The mean NACT duration applied to the patients with pCR was 5.48 ± 0.22 months, and the mean NACT duration for those who could not obtain pCR was 5.01 ± 0.1 months (p:0.041). The recurrence rate of patients with pCR was 11.1%, while the recurrence rate of patients who could not obtain pCR was 31.6% (p:0.04). -/- Conclusions: Pathological response to chemotherapy is an important factor in determining prognosis. There appears to be a need for new biomarkers that allow the prediction of pCR and long-term outcomes. (shrink)

In this paper, I consider Hilary Putnam’s argument for the prima facie acceptance of robotic consciousness as deserving the status of mind. I argue that such an extension of consciousness renders the category fundamentally unintelligible, and we should instead understand robots as integral products of an extended human consciousness. To this end, I propose a test from conceptual object permanence, which can be applied not just to robots, but to the innumerable artifacts of consciousness that texture our existences.

Romalı Coğrafyacı Pomponius Mela MS I. yüzyılda yaşamıştır. Pomponius Mela’nın yazmış olduğu De Situ Orbis adlı coğrafya eseri Avrasya eskiçağı için önemli bilgiler içermektedir. Sarmat çağına denk gelen bu dönemde, Sarmat birliği içinde anılan boyların yanında İskit kalıntılarından ve başka topluluklardan da bahsedilmektedir. De Situ Orbis kitabının birinci cildi 19-20. maddeleri içerisinde muhtemelen Türk adının Turcae biçiminde geçtiği belirlenmiştir. Bu halkın sonsuz ormanlar içinde oturduğu ve avlanarak beslendikleri belirtilmiştir. Mela’nın çizmiş olduğu harita içerisinde Kuzeydoğu Asya’dan Kuzeybatı Avrupa’ya uzanan bütün bölgenin (...) İskit bölgesi olduğu görülmektedir. Tarih çağları boyunca İskit kültürünü devam ettirmiş olan Türklerin İskitlerden ayrı düşünülmesinin olanaksız olduğu görülmektedir. Yapmış olduğumuz bu çalışmada Mela’nın yazmış olduğu De Situ Orbis kitabı çevrilmiş ve incelenmiş, özellikle Doğu Avrupa ağırlıklı Avrasya bölgesindeki halkların durumu aydınlatılmaya çalışılmıştır. (shrink)

• Aggregates of previously isolated cells of Hydra are capable, under suitable solvant conditions, of regeneration forming complete animals. In a first stage, ecto- and endodermal cells sort out, producing the bilayered hollow structure characteristic of Hydra tissue; thereafter, heads are formed (even if the original cell preparation contained no head cells), eventually leading to the separation of normal animals with head, body column and foot. Hydra appears to be the highest type of organism that allows for regeneration of the (...) entire structure from random cell aggregates. The system is particularly useful for studying cell interactions, tissue polarity, pattern formation, and cell differentiation. (shrink)

Financial analysis is a combined effort of knowledge and experience to obtain relevant ratios and elaborate on the results. The study is an application of financial analysis on Istanbul Public Transportation Company. As seen in the literature review section of the study public transportation companies require high subsidies by governments which is a factor to consider in the research. The research period is 2014- 2016. It is a comparative study with the inclusion of Izmir – ESHOT and Ankara – EGO (...) public transportation companies. The results are therefore compared with industry averages computed by the average of public transportation companies of three big cities in Turkey. The research is based on 7 selected ratios, 3 for measuring liquidity and the remaining 4 for measuring solvency. The ratios used in this paper are current ratio, acid test ratio, cash ratio, total debt ratio, debt equity ratio, equity multiplier, and long term debt ratio. According to the results, the companies have a very low current ratio which means they operate with low liquidity. Solvency analysis also reveal that, there are high degrees of leverage and negative shareholders’ equity. The research shows that companies might struggle to repay debts without government support. (shrink)

The purpose of this study is to examine the relationship between subject and object—or more broadly, the problem of thought and being—which stands as one of the most fundamental issues in the history of philosophy, particularly in modern philosophy. Hegel’s Phenomenology of Spirit serves as our primary guide in addressing this problem, as it provides the most foundational framework for understanding and resolving the subject-object relationship within the context of Hegel’s concept of subjectivity. This thesis aims to explore how Hegel (...) approaches the subject-object problem in a manner distinct from other modern philosophers, emphasizing his unique conception of subjectivity. To achieve this, we will closely follow the dialectical path laid out in Phenomenology of Spirit. As we traverse the various stages of consciousness outlined in the work, we will ultimately arrive at Hegel’s conception of truth—not merely as substance, but equally as subject—thereby revealing a resolution to the subject-object problem. (shrink)

The aim of this article is to show that ontological toleration is an important component of recognition in the realization of ethical life (as “the living good”) and true freedom. To achieve this aim, I will propose a new reading of Hegel’s account of recognition and its union with toleration by appealing to his arguments of the master-slave dialectic in relation to “something and an other” and the One in the Science of Logic. By doing so, I hope to present (...) a Hegelian account of toleration as a precondition for recognition, and thereby, fill a gap in the current literature on recognition and its relation to toleration. Although there are many articles on Hegel’s theory of recognition, there are only a few texts on Hegel’s account of toleration, which shows that it has been a largely neglected topic in the literature. As I will demonstrate in this article, toleration, specifically −what I call− ontological toleration is an important and an indispensable part of Hegel’s theory of recognition, which plays a foundational role for his account of ethical life and true freedom. (shrink)

In Ancient Greek, different philosophical teachings agree that the distinctive characteristic of human is reason (logos, ratio). According to Platonist, Aristotelian and Epicurean views, human beings, unlike plants or animals, attain the highest good, i.e., happiness when they live under the guidance of reason without denying their irrational nature. However, Stoicism differs from these teachings with regard to the relation between the irrational and rational nature of humans. The main reason for this difference is due to the difference in Stoic (...) view regarding the nature of the soul. Contrary to Platonic, Aristotelian and Epicurist views, in the traditional Stoicism, the soul is not separable into parts, instead it has an integral structure. That is precisely why Stoic theory of emotion (pathos) differs from other theories of emotion too. While other teachings defend the view that in order to achieve happiness emotions should be simply moderated, Stoics argue that to achieve happiness, emotions must be completely eliminated. Another argument that they use to defend this view is that emotions are judgments. In this respect, Stoicism introduces a novelty both with its teachings regarding the nature of the soul and with respect to the relationship between emotion and reason. While in other philosophical views, reason and emotion are different parts of the soul that can coexist simultaneously, in Stoicism emotion and reason are two faculties of the soul that cannot be present at the same time. In other words, when the soul has the faculty of reason, it cannot have the faculty of emotion, and vice versa. In brief, the aim of this paper is to explain why the Stoics argue (based on their unique account of human soul) that in order to achieve happiness, emotions should be completely eliminated. (shrink)

Bu makalede Takiyettin Mengüşoğlu’na göre din ile felsefe arasındaki ilişki incelenecektir. Öncelikle Mengüşoğlu’nun felsefe ve özelde de felsef antropoloji anlayışı ve ardından da din anlayışı açıklanacaktır. Bunu takiben, Mengüşoğlu’nun Kantçı bir yaklaşımla felsefeyi dinden ayırıp her ikisine de mutlak bir otonomluk vererek bağlantısız kılması Hegel’in din ve felsefe anlayışı temelinde eleştiriye tabi tutulacaktır. Buna göre makalenin ana sorusu şudur: Eğer din, bir yandan felsef antropolojinin ve felsefenin önemli bir problemi olup, inanma fenomeni olması bakımından da insanın bir varlık koşuluysa, diğer (...) yandan sorulara verdiği yanıtların insanın yapıp-etmelerine etkide bulunmaması nasıl mümkün olabilir? Başka bir deyişle, umutsuz yaşaması olanaksız olan insanın, “Ne umabiliriz?” sorusuna cevap veren dini, gerçek dünyaya ve insan işlerine etkisiz ve ayrı bir alanda bırakabilmesi olanaklı mıdır? Bu sorulara cevap olarak Mengüşoğlu’nun metinlerine dayanarak din ile felsefe ilişkisinin onun iddia ettiği gibi birbirlerine nüfus etmeyen bağımsız alanlar olamayacakları savunulacaktır. Bu savunmayı yaparken din-felsefe ilişkisi Hegelci bağlamda yeniden kurulacaktır. (shrink)

The aim of this essay is to elucidate the emergence of the concept of Spirit, which constitutes the concrete unity of the oppositions encountered by consciousness, through the lens of Hegel’s theory of action. The key section of Phenomenology of Spirit that serves as the focal point of this inquiry is the moment of Reason titled "The Spiritual Animal Kingdom and Deceit, or the Matter in Hand Itself." In its pursuit of self-realization, Reason presents various forms of the relationship between (...) individuality and its opposite, universality. Initially, rational consciousness seeks to discover itself in the external world through a theoretical and passive approach. However, the inability to reconcile this opposition compels Reason to transition into practical reason, attempting to actualize itself through its own activity. At this juncture, Hegel’s concept of action becomes crucial for resolving the tension between individuality and universality in the transition from Practical Reason to Spirit. Through this concept of action, Hegel reveals a fundamental truth: individuality and universality are not mutually exclusive but rather interdependent for their very existence. In this study, the dialectic between the individual and the universal will first be examined in the context of the relationship between action and work, and subsequently through the notion of "the matter in hand itself" as action. Finally, the conclusion will offer an assessment of the role of action in facilitating the transition from Practical Reason to Spirit. (shrink)

Hem günümüz tartışmalarını daha iyi anlayabilmek hem de ruh üzerine kendi düşüncelerimizi oluşturabilmek adına daha önce konuyla ilgili ortaya konmuş farklı teorilerin ve argümanların bilinmesini elzem bulduğumuzdan felsefe tarihinin önemli filozofarının ruh üzerine düşüncelerini inceleyen ve günümüzdeki tartışmalara ışık tutan makaleleri sizin için derledik. Amacımız hem konuyla ilgili akademik literatüre katkı sağlamak hem de bunu yaparken herkesin anlayabileceği bir dil kullanarak, akademinin dışında felsefeyle ilgilenenlere de ulaşabilmektir. Bu kitap ile meslektaşlarımızın ve felsefe öğrencilerinin yararlanacağı bir kaynak ve felsefeye ilgi duyan (...) herkesin okuyup konuya dair merakını giderebileceği kapsamlı bir çalışma ortaya koymayı diliyoruz. (shrink)

In this essay, I want to explore one of the most ironic episodes in the history of propaganda, the attempt by various federal agencies to moderate American WWII anti-Japanese propaganda films. My texts will be four films, two produced by the military, and two by Hollywood: December 7th (1943), directed by Gregg Toland and revised by John Ford; Air Force (1943), directed Howard Hawks; Know Your Enemy: Japan (1945), directed by Frank Capra; and Betrayal for the East (1945), directed by (...) William Berke. As all of these films are readily available on YouTube, I will be brief in my description of them. Instead, I will focus on how they served to intensify racial hatred of Japanese in general and Japanese-Americans in particular, and how the federal government tried to control that propaganda—but was limited by its own policies regarding Japanese-Americans. (shrink)

PREFACE WORD The Tanzimat period, which was the starting point of reform movements in many areas such as social, political, economic, military, etc., in which steps were taken towards Westernization, is considered to be an important milestone in drawing the fate of the Ottoman Empire. In this longest century of the empire, when many things were rushed, education partially received its share of change and reform. However, since the field of education was under the control of religious institutions such as (...) the Şeyhülislâmlık and the Nezâresi Evkâf-ı Hümâyun, the changes and reforms in this field remained limited. Regarding philosophy, which is the subject of our study, we can say in advance that philosophical movements in the West, the ideas of philosophers and philosophical education in the Western sense began to enter our country in the post-Tanzimat period. It is noteworthy that during this period when the Ottoman Empire became acquainted with Western philosophy, philosophy in the West experienced a period of crisis. In the period preceding this acquaintance, philosophy education in our country was carried out in a style loyal to the tradition of Islamic philosophy, and the break in this tradition occurred with the Tanzimat. One of the most widely debated issues from the Tanzimat to the present day has been whether or not a philosophical tradition unique to us can be established. Issues such as whether a philosophy built on our own culture and values can provide us with the opportunity to raise philosophers who are considered philosophers in the Western sense, and the level of competence and proficiency of Turkish in terms of creating a philosophical language on the way to realizing this opportunity, and efforts to establish a deep-rooted tradition continue to stand before us. In this study, from a holistic perspective, the changes in philosophical paradigms in certain periods from Tanzimat to the present day have been tried to be determined chronologically and problematically. The fact that the movements that emerged with Tanzimat were broken in certain periods, such as 1915, 1933 and 1960, and left their place to different movements, and the changes in our country in parallel with the change in the perception of philosophy in the world have been tried to be revealed in this study, and as a result of the study, results that have not been expressed so far have been reached. Again, whether the perception of philosophy has changed in society along with the change in philosophy in higher education is among the topics investigated in this study. For example, the fact that professors such as Mehmet İzzet, Niyazi Berkes and Necati Öner, who studied philosophy, regretfully admitted that it was embarrassing to say "I am studying philosophy", and instead took refuge in evasive answers such as "I am studying at the Faculty of Literature, I am studying at the Faculty of Language and History", clearly shows how the difficulty of doing philosophy in Turkey is at a high level with these prejudices. From the times when philosophy was identified with irreligion and atheism, and philosophers were seen as useless people who only criticized and did not produce solutions, to the present situation, the paths taken and the obstacles overcome make us hopeful for the bright future of philosophy in Turkey. In the Dârülfünun, which was de facto established in 1863 and opened and closed many times, philosophy courses were able to find a wide place in the curriculum after 1900 and especially after 1916. However, the contribution of philosophy courses and departments, which have been a significant part of the academy since 1916 both as a field of research and education, to the establishment and development of the longed-for original philosophical thought is currently the subject of a separate discussion. Indeed, philosophy departments have never escaped the criticism that they teach Western thought, transfer Western intellectual currents, ignore social values, and provide an exclusively Western and unproductive education. Our study, which deals with the processes of change and transition in philosophy education in Turkey and the debates on these processes, consists of three chapters and three appendices. In the first part, the studies in the field of philosophy from Tanzimat to the Republic are discussed theoretically and a general framework is tried to be drawn about the establishment of philosophy in Turkey. The topics covered in this section are mainly philosophy education until the establishment of the first university in 1863 under the name Dârülfünun and its closure and reopening in 1900 under the name Dârülfünun-ı Şâhâne. As is known, after a long period of trial and error, Dârülfünun was reformed under the name "Dârülfünun-ı Osmânî" in 1908 during the Second Constitutional Monarchy. Reforms in the field of education continued unabated, and with the university reforms in 1915 and 1933, philosophy departments also underwent significant change and transformation. Especially German faculty members, who were influential in these reforms, played an active role in the restructuring of the philosophy department. Apart from universities, philosophical activities were also carried out in non-governmental organizations, newspapers and journals. In particular, the philosophers who tried to become an association under the name of the Turkish Philosophical Society are today actively working under the name of the Philosophical Society of Turkey and the Turkish Philosophical Association. In this part of our study, in addition to these issues, the philosophers of the Republican period, which we have identified as four generations, and their philosophical attitudes and behaviors are evaluated together with the aspects reflected and not reflected in their works, and the interaction between the similarities and differences between the general characteristics of the generations and the philosophical atmosphere in the country is tried to be analyzed. The similarities and differences between the generations are analyzed since they are the main factors that determine and govern the course of philosophy in Turkey. The second chapter is devoted to "Philosophical Disciplines in Purgatory in the Republican Era". In this section, the disciplines of history of science, logic, Islamic philosophy and philosophy of religion, which we characterize as disciplines in limbo because their place in philosophy departments has always been controversial, are analyzed. In the third and final chapter, under the title "Philosophical Problems and Movements in the Republican Era", the problem of establishing the practical implications of the philosophical issues discussed in the first two chapters on the theoretical level, the question of whether Turkish can be the language of philosophy, Western philosophical movements in Turkey and their representatives are discussed. This chapter concludes with the main purpose of the study, which is to discuss the problems of philosophy in Turkey, suggestions for solutions and future perspectives. We have tried to enrich our research with three appendices that are considered to be complementary to these three chapters. The first appendix contains interviews with twelve senior professors who retired after teaching philosophy in Turkey for many years. These senior professors were asked questions about the changes in the view of philosophy in Turkey, philosophy education in higher education, their perceptions of philosophy, etc., and an important historical note was made with their answers based on their experiences. In this respect, we believe that these interviews will serve as an important source and reference for future generations and the social sciences community. Although the speeches of these professors contain many important discourses, messages and references, we have chosen one motto phrase to carry in the title. On this occasion, we would like to express our gratitude to our esteemed professors for sharing their vast knowledge and experience in the field of philosophy with us. In the second appendix, the short life stories and works of about a hundred professors in the field of philosophy in the Republican period are included. Although this information is sometimes easily obtained through the internet, biographical books or the works of the professors themselves, sometimes, after a very long and laborious work, original information has been reached, which is expressed for the first time in this study. Sometimes the capture of a very small detail required great efforts. In the third and final appendix, the names and periods of the senior philosophers of the Republican period are listed chronologically. (shrink)

This article examines the integration of the Gulen Movement into the neoliberal economy. In spite of the Gulen Movement currently undergoes a severe persecution under President Erdogan and charged as FETO (FethullahTerrorist Organization), Gulen’s success story in the economy is of interest for any Islamic movements to emulate. In contrast to those belong to the revivalist Islam that rejects the neo-liberal economy, Gulen does accept the neoliberal economy. He integrates neoliberalism into Islam, and vice versa. Gulenacceptance of the neo-liberal (...) economy, in turn, encouraged his movement to adopt for further neoliberal principles such as human rights, multiculturalism, cosmopolitanism, etc. Since Gulen willingly immerses in the neo-liberalist system, he could be categorized into a progressive Islam. Nevertheless, Galen shows his critical attitude toward the capitalist economy despite his acceptance of the system. This article argues that Gulen’s adoption of the neo-liberal economy is a method of da’wah. This article calls it as ‘da’wah in the economic field’.As it is the case, Gulen’s adoption of neo-liberal economics does not appear simultaneously once, rather through gradual processes in which it goes through three stages of his da’wah: individual transformation, social transformation, and the state. (shrink)

This book is a collection of all the papers published in the special issue “Philosophy and Meaning in Life Vol.4: Selected Papers from the Pretoria Conference,” Journal of Philosophy of Life, Vol.12, No.1, 2022, pp.1-115. -/- Theorizing About Meaning in Life Cheshire Calhoun -/- Is It Possible to Say ‘Yes’ to Traumatic Experiences?: A Philosophical Approach to Human Suffering Masahiro Morioka -/- Why Beauvoir Is Not a Subjectivist about Meaning in Life Kiki Berk -/- Axiological Values Grounded in Basic (...) Motivational Dispositions: How to Be a Subjectivist about Meaning in Life Frank Martela -/- Pessimism, Political Critique, and the Contingently Bad Life Patrick O’Donnell -/- Reason, Luck, and Meaning: A Critique of the Moralist View of Meaning in Life Kazuki Watanabe. (shrink)

"Ruh Üzerine Yazılar" içinde, Berk Özcangiller (ed.), Alfa Yayınları, 2021.