Yedi harfin mahiyetiyle ilgili tartışmalar sahâbe döneminden itibaren devam etmektedir. Konuyla ilgili müstakil çalışmalar başta olmak üzere pek çok eser kaleme alınsa da yedi harfle ilgili gündeme gelen bütün farklılıkları kuşatacak şekilde bir teori ortaya koymak pek kolay değildir. Zira bugüne kadar ortaya atılan teorilerin hiçbiri yedi harf meselesini tamamıyla kuşatamamıştır. Kanaatimizce bunun temel nedeni sahâbe dönemindeki vahiy algısının zamanla teşekkül eden vahiy algısından farklı olmasıdır. Nitekim yedi harfle ilgili hadisler incelendiğinde eşanlamlı kelimelerin birbiri yerine rahatlıkla kullanıldığı ve anlamı tersyüz (...) etmedikçe zaman zaman cümlelerin dahi farklı okunabildiği, ayet sonlarındaki ifadelerin farklı şekilde yer alabildiği görülür. Özellikle sahâbîlerin mushafları mukayese edildiğinde bunu görmek mümkündür. Ancak zamanla gelişen vahiy anlayışında onun hem lafız hem de mana olduğu ve bir kırâatin ancak Osman Mushafı’na uygun olmasıyla sahih kabul edileceği genel kabul gördüğünden bu tarz kırâatler şaz kabul edilmiş ve pek dikkate alınmamıştır. Dolayısıyla sahâbe döneminde dile getirilen yedi harf meselesinin sonradan yerleşmiş usuller bağlamında sağlam bir zemine oturtulması zor gözükmektedir ve bundan ötürü sağlıklı bir teori ortaya koymak pek kolay değildir. Fakat bu çalışmada yedi harfin lafızdan ziyade manayla ilgili bir kavram olduğunu iddia ederek daha tutarlı bir tez ortaya koymaya çalışacağız. (shrink)

This study is devoted to the ways and means to justify a ‘more’ cosmopolitan realization of certain policy implications, in the case of immigration. The raison d’être of this study is the idea that the contemporary debate over open borders suffers from indeterminate discussions on whether liberal states are entitled to restrict immigration. On the other hand, most of the liberal cosmopolitan accounts neglect the detrimental consequences of their open borders argument – which take it as a means to compensate (...) people in need –, such as brain drain and the effects of brain drain on the opportunity sets of members of sending countries. Therefore I offer a moral cosmopolitan account of immigration which takes the interests of would-be immigrants, the residents in receiving, along with the residents in sending countries in respect to their opportunity sets because of the way arbitrary border control represents the inequality of opportunity. I do not provide a well-formed immigration policy here, yet I believe the account provided here is more feasible in considering phenomena such as brain drain. (shrink)

Background: Food-borne outbreaks have been associated with sourcing unsafe food. Therefore, the first preventative strategy should be to source safe food. Even if the sourced food is safe, measures need to be put in place to ensure that it remains safe during the transfer, storage, preparation and serving activities that follow. An understanding of the ship food supply and transfer chain will help to illustrate the points at which the food can become contaminated en route to the point of consumption. (...) Objectives: The study was conducted in selected sea port in the core Niger Delta to assessed the microbiological quality of food served at different ship galley to crew and passengers and compared it to standard. Methods: Samples of food were taken from three (Port Harcourt Area one (PHSP), Warri (WSP) and Koko (KSP)) seaports within the South-South zone for laboratory analysis to uncover food spoilage microorganisms capable of causing disease outbreak among ship which could result to Transborder diseases. Eleven samples of different ready to eat food were collected from the locations, which included cooked rice; fried fish, irish potato porridge, vegetable soup, griki, pepper soup, fried irish potato, salad and bread were collected randomly. The samples were prepared and analyzed using standard procedures. Mean viable counts of aerobic and anaerobic bacteria were determined, ranging from (13×103cfu/g to 78×104 cfu/g) for ready to eat food. Results: Based on the finding KSP I, KSP J and KSP K food samples had the highest bacterial contamination on food while WSP F, WSP G and WSP H food samples had the least with the following isolates Salmonella spp, Nocardia spp, Shigella spp, Listeria spp, Bacillus cereus, Leuconostoc spp, Acinetobacter spp, Acetobacter spp, campylobacter spp, Clostridium spp and Vibrio spp which revealed that the isolates were susceptible to any of these antibiotics Septrin, Chloramphenicol, Gentamycin, Tarvid, Streptomycin, Reflacin, Augumetin, Ceporex, Nalidixic acid, Ampicillin, Ciproflox, Penicillin and Erythromycin. Conclusion: Thus, ships operators and regulatory body are expected to take all practicable measures to ensure that they do not receive unsafe or unsuitable food and maintain adequate food temperature at all time. (shrink)

This chapter explores the anti-colonial narrative potential of certain works of cinema taking Aguirre, the Wrath of God and Caché as a case in point. To do so, this chapter first and mainly draws upon the theoretical and normative lens put forward by Gayatri Chakravorty Spivak on the representation of the colonized other and her resulting political and intellectual call for self-reflection on one's privileged Western intellectual positioning. This lens has many normative implications for the ways in which the colonized (...) subject and colonial history are discussed and represented. The partial lack of representation of the colonized other in Aguirre, the Wrath of God leaves the subjectivity of the colonizer in crisis and madness. Second, the narrative of Caché is explored and it is suggested that it resembles the rhetoric of Foucauldian disciplinary power of surveillance turned upside-down thus enforcing the complicit of colonialism to question her privilege. (shrink)

Abstract: This research focuses on utilizing Artificial Neural Networks (ANNs) to predict Audit Risk accurately, a critical aspect of ensuring financial system integrity and preventing fraud. Our dataset, gathered from Kaggle, comprises 18 diverse features, including financial and historical parameters, offering a comprehensive view of audit-related factors. These features encompass 'Sector_score,' 'PARA_A,' 'SCORE_A,' 'PARA_B,' 'SCORE_B,' 'TOTAL,' 'numbers,' 'marks,' 'Money_Value,' 'District,' 'Loss,' 'Loss_SCORE,' 'History,' 'History_score,' 'score,' and 'Risk,' with a total of 774 samples. Our proposed neural network architecture, consisting of three (...) layers (1 input, 1 hidden, and 1 output), forms the core of this study. While it may seem simple, the power of ANNs lies not in complexity but in their ability to uncover intricate data patterns. The model underwent rigorous training and validation, resulting in remarkable outcomes—an accuracy of 100% and an average error rate of 0.000015. In addition to performance metrics, our research investigates feature importance, revealing the key contributors to Audit Risk prediction. Notably, 'Sector_score,' 'PARA_A,' 'SCORE_A,' 'PARA_B,' 'SCORE_B,' 'TOTAL,' 'numbers,' 'marks,' 'Money_Value,' 'District,' 'Loss,' 'Loss_SCORE,' 'History,' and 'History_score' emerged as the most influential factors, shedding light on the elements crucial for precise risk assessment. This study advances Audit Risk prediction models and highlights the potential of ANNs in strengthening financial system integrity and fraud prevention. The insights gained from our findings offer practical guidance for stakeholders in the audit and financial sectors. (shrink)

Modern technology plays an important role in our daily lives. Many people use technology for their works, interactions, and special interests such as art. Art as a discipline, which expresses human emotion and creative side, takes a new form for its contextualization with the help of information technology. A neologism for this discipline is “digital art.” Some experts who employ a traditional value in their aesthetical perspective consider this new approach unlikely. Walter Benjamin, an eminent figure from this group, stated (...) that art must have an aura in its production as is the case in paintings. With this aura, the work of art and not artwork has uniqueness of value. However, the problem arises when information technology becomes a predominant tool for the work of art. Digital art does not consider the aura as the core value in defining something as a work of art. Furthermore, digital artists think that art can exist within a digital object and maintain its uniqueness. Parallel with the latter, this article will describe the dispute and make a clear statement that a work of art in the digital age does not require aura. (shrink)

Introduction: The purpose of this study was to assess dental care professionals' drug prescription knowledge, practices, and reporting of adverse drug reactions (ADRs). -/- Methods: A cross-sectional exploratory study was conducted by using a face-to-face survey administered to a sample of dentists from tertiary care hospitals in Adana, Türkiye. A questionnaire consisted of six sections with closed-ended items including sociodemographic characteristics, knowledge about drugs, patient history information, counseling practices during prescribing, source of information and ADR reporting. -/- Results: The study (...) included 180 dentists, with a 95.3% response rate. More than half of the dentists (50.6%) stated their level of knowledge about drug price/cost as low. Most of the dentists (50.6%;n=91) claimed that they never/rarely asked about health insurance during patient history information. Moreover, most of the participants reported that they never/rarely and sometimes counsel the patients regarding drug mechanism of action, side effects of the drug, interaction of prescribed drug with other drugs/nutrients. It was determined that the dentists learned about the drugs from Vademecum (Turkish Medication Guidebook: 70%;n=126) and the internet (55%;n=99). A higher proportion (85.5%) of the dentists indicated that they did not report ADR during their clinical practice. -/- Conclusion: This study showed a general improvement in dentists prescribing knowledge and practices, although they reported some lack of knowledge regarding drug cost, discussion about the possible side effect of a drug/interaction with other drugs/nutrients with patients and under-reporting of ADRs. Periodic education and training for dentists are critical to overcoming any problem related to prescribing errors and potential ADRs. (shrink)

In “Topology of Balasaguni’s Kutadgu Bilig: Thinking the Between,” Onur Karamercan focuses on the philosophical dimension of Kutadgu Bilig, a poetic work of Yūsuf Balasaguni, an 11th century Central Asian thinker, poet, and statesman. Karamercan pays special attention to the meaning of betweenness and, in the first step of his argument, discusses the hermeneutic and topological implications of the between, distingushing the dynamic sense of betweenness from a static sense of in-betweenness. He then moves on to analyze Balasaguni’s notion of (...) language, which he interprets as an early critique of the instrumental account of language and, by examining several selected fragments from Kutadgu Bilig, illustrates Balasaguni’s designation of language as an inexhaustible phenomenon. In the process, he also points to the possible parallels between Balasaguni’s and Heidegger’s ideas of language. In the final section of the article, building on his argument, Karamercan thematizes the margins of Turkic languages and of Islamic philosophy, suggesting that they need to be reexamined. He problematizes the very meaning of Asia itself by decentering what he calls “its internal East–West antagonism” and puts forth instead a framework based on in-betweenness reinterpreted from a topological perspective, proposing it as an alternative view which might help us make sense of the hermeneutic neighborhoods of Asian philosophies. (shrink)

In this unpublished Latin fragment (which dates from May 1702) G. W. Leibniz criticizes the Cartesian conception of body and force and develops his own notion of matter, extension and his theory of forces. He argues against Descartes and Cartesians that 1) the essence of corporal bodies cannot be reduced to extension alone but the latter arise from the primitive force itself, 2) consequently Cartesian quantity of motion falls short to account the motive force of a moving body since the (...) true nature of physical bodies which can only be understood through a careful analysis of dynamical forces. -/- Mayıs 1702’de kaleme aldığı ve ölümünden sonra yayımlanan bu Latince fragmanda G. W. Leibniz, Kartezyen felsefenin cisim ve kuvvet anlayışını eleştirir ve kendi madde, uzam ve kuvvetler teorisini geliştirir. Leibniz, Descartes ve Kartezyenlere karşı 1) cisimlerin özünün yalnızca uzama indirgenemeyeceğini, bunun ilksel kuvvetin kendisinden kaynaklandığını, 2) sonuç olarak da Kartezyen hareket miktarının hareket eden bir cismin kuvvetini açıklamakta yetersiz kaldığını, çünkü fiziksel cisimlerin gerçek doğasının ancak dinamik kuvvetlerin dikkatli bir analiziyle anlaşılabileceğini ileri sürer. (shrink)

«Demokrasi, insani varoluşa içkin olanakları hem pozitif hem de negatif özgürlükler bağlamında hayata geçirme ve her tekil insanın kendisini ne ise o olarak algılama arzusuna eşlik edecek “ontolojik haysiyet eşitliği” talebinin sesidir. Dile getirdiğim eşitliğe dayalı demokrasi talebi, aynı zamanda, egemenlik ilişkilerinin hiyerarşik yapılanmasına karşı bir direnişi de temsil eder. Bu kitaptaki her bir bölüm bu direnişe açılan yeni bir pencere olarak okunursa kitap amacına ulaşmış olacaktır». (editör) Eray Yağanak -/- Ülkemizin çeşitli üniversitelerinden on bir yazarın kaleme aldığı bu kitapta, (...) çağdaş felsefenin Mill, Nietzsche, Popper, Rawls, Habermas, Dworkin, Laclau, Mouffe, Badiou, Rancière ve Pettit gibi önemli figürlerinin demokrasi anlayışları incelenmektedir. (shrink)

Bu kitapta, Ebû İshâk es-Saffâr’ın (öl. 534/1139) kelâmî görüşleri, Telḫîṣü’l-edille li-ḳavâʿidi’t-tevḥîd adlı eserinde Allah’ın isimlerinin anlamlarını açıklarken yaptığı yorumlar çerçevesinde ele alınmaktadır. Ebû İshâk es-Saffâr, 6./12. yüzyıl Hanefî-Mâtürîdî âlimlerinden biridir. Kelâma dair Telḫîṣü’l-edille eserinde esmâ-i hüsnâ konusuna ayrıntılı olarak yer vermektedir. İki cilt hâlinde yayımlanan bu eserin yaklaşık üçte birlik bir kısmını esmâ-i hüsnâ konusu oluşturmaktadır. Bu kısım incelendiğinde, Saffâr’ın Allah’ın varlığı, birliği ve sıfatları ile ilgili konular başta olmak üzere pek çok konuyu 175 esmâ-i hüsnâya dayanarak izah ettiği görülmektedir. (...) O, esmâ-i hüsnâ bölümünde yer vermediği bazı isimlere ise müstakil başlıklar altında değinmektedir. Örneğin el-Mütekkelim ismi kelâm sıfatını bağlamında ve halku’l-Kur’ân ile icâz’ul-Kur’ân gibi konularla ilişkili bir şekilde ele almaktadır. Bu isimler de listeye dahil edildiğinde sayı 178’e ulaşmaktadır. Bu durumda eserin yarısını esmâ-i hüsnâ konusu teşkil etmektedir. -/- Saffâr, esmâ-i hüsnâ bölümünde alfabetik bir sıra içerisinde ele aldığı ilâhî isimleri öncelikle lugavî (semantik) yönden izah etmektedir. Sonrasında ise değerlendirdiği ilahî ismi, bir kelâm konusu ile bağlantı kurarak kelâmî perspektifle açıklamaktadır Esmâ-i hüsnâ temelinde ele alınan konuların hilâfet meselesi hariç diğer kelâm bahislerini kapsadığı görülmektedir. Saffâr öncesi Hanefî-Mâtürîdî kelâm literatürü içinde esmâ-i hüsnânın bu kadar kapsamlı ele alındığı başka bir eser bilinmemektedir. -/- Bu kitap; üç ana bölümden oluşmaktadır. “Metodolojik Çerçeve” başlıklı giriş bölümünde çalışmanın konusu, önemi, amacı, yöntemi ve kaynakları hakkında bilgi verilmiştir. Birinci bölümde Saffâr’ın yaşadığı sosyokültürel çevre olan Mâverâünnehir bölgesi ile Buhara ve Merv şehirlerinin siyasî, sosyal ve dinî durumu ortaya konulmaya çalışılmıştır. İkinci bölümde esmâ-i hüsna konusunun anlaşılmasına temel oluşturan isim, tesmiye, müsemmâ, sıfat ve vasf gibi kavramlar ile esmâ-i hüsnânın sayısı ve ihsâsı gibi kelâmî tartışmalara değinilmiştir. Sonrasında Saffâr öncesi dönemde kaleme alınan esmâ-i hüsnâ litaratürü hakkında bilgi verilmiştir. Bölüm sonuna Saffâr’ın rivayet ettiği 178 ilahî isme dair ayrıntılı bir tablo eklenmiştir. Üçüncü bölümde öncelikle, Saffâr’ın esmâ-i hüsnâyı izah ederken dikkate aldığı kelâmî ilkeler tespit edilmeye çalışılmıştır. Sonrasında ise Saffâr’ın Telḫîṣü’l-edille’de ilâhî isimleri açıklarken ortaya koyduğu kelâmî görüş ve değerlendirmeler belirlenerek sistematik bir şekilde kategorize edilmiştir. Bu kapsamda ele alınan her konunun sonuna ilgili ilâhî isimleri ve bağlantılı olduğu tartışmaları içeren tablolar eklenmiştir. Sonuç bölümünde ise Saffâr’ın esmâ-i hüsnâ anlayışına dayanan kelâm yöntemine dair ulaştığımız sonuçlara yer verilmiştir. Bu kitapta onun, esmâ-i hüsnânın %75’inde kelâmî yorumlarda bulunduğu ve bilgi-varlık bahsinden âhiret hayatına kadar bütün kelâm konularını esmâ-i hüsnâ ile bağlantılı yorumladığı tespit edilmiştir. Ulaşılan bu sonuçlar, Saffâr’ın kelâm anlayışının ilâhî isimlerin yorumuna dayandığını ortaya koymaktadır. [his book discusses the theological views of Abū Isḥāq al-Ṣaffār d. 534/1139), within the framework of his comments on the meanings of Allah’s names, provided in his work titled Talkhīṣ al-adilla. Abū Isḥāq al-Ṣaffār is one of the Ḥanafite-Māturīdite scholars in the 6th/12th century. In his work titled Talkhīṣ al-adilla li-qawāʿid al-tawḥīd on kalām, he spared extensive space for al-asmāʾ al-husnā. Approximately one third of this work, published in two volumes, is devoted to al-asmāʾ al-husnā. An examination of the related section reveals that al-Ṣaffār explains many issues, particularly those related to the existence, unity and attributes of Allah, based on 175 al-asmāʾ al-husnā. He mentions some of the names that he does not include in the al-asmāʾ al-husnā section under separate headings. For example, the name al-Mutakallim is addressed within the context of the attribute of kalām and in relation to subjects, such as the khalq al-Qurʾān and i‘jaz al-Qurʾān. Upon the addition of these names to the list, the number names reaches 178. This means that half of the work deals with the subject of al-asmāʾ al-husnā. -/- al-Ṣaffār lists the divine names in alphabetical order and explains them semantically in the chapter of al-asmāʾ al-husnā. Then he goes on to clarify each divine name through a theological lens with a specific reference to the subject of kalām. In the pre-Saffar Ḥanafite-Māturīdite theological literature, there is no other work that addresses al-asmāʾ al-husnā in such an extensive way. -/- This book consists of three main sections. The first section titled “Methodological Framework”, elaborates on the focus, significance, purpose and method of the study, along with the sources used. The first part describes the political, social and religious status of Transoxiana (Mā-warāʾ al-Nahr) region and the cities of Bukhara and Marw, the sociocultural environment in which Saffar lived. The second chapter addresses various concepts, which promote the understanding of al-asmāʾ al-husnā, such as name, tasmiya, musammā, attribute and qualification in addition to the theological debates such as the number and iḥṣāʾ of al-asmāʾ al-husnā. Then, it provides information about the al-asmāʾ al-husnā literature produced in the pre- Ṣaffār period. The end of each chapter comes with a detailed table with the 178 divine names mentioned by al-Ṣaffār. In the third chapter, the author initially discusses the theological principles that al-Ṣaffār considered while explaining the essence of al-asmāʾ al-husnā. This section also determines and systematically categorizes the theological views and evaluations put forward by al-Ṣaffār while explaining the divine names in Talkhīṣ al-adilla. The tables with the divine names and the related discussions can be seen at the end of the discussion for each subject. The last section presents the conclusions reached, regarding the kalām method based on al-Ṣaffār’s understanding of the essence of al-asmāʾ al-husnā. The present study revealed that he made theological interpretations in 75% of the al-asmāʾ al-husnā and interpreted all theological issues ranging from the subjects of knowledge and existence to the Afterlife in connection with the al-asmāʾ al-husnā. These results indicate that al-Ṣaffār's understanding of kalām is based on the interpretation of the divine names.]. (shrink)

Alvin Plantinga, analitik felsefe düşüncesi içerisinde yetişmiş ve bu gelenek içinde teistik din felsefesinin oluşumuna katkıda bulunmuş bir filozoftur. Ayrıca teizmin savunusu için yaptığı çalışmalarla, çeşitli üniversitelerden aldığı onur ödülleri ve 2017 yılında kazandığı Templeton Prize ödülüyle, haklı bir üne kavuşmuş bir şahsiyettir. Bu çalışmayı yapmamızdaki en önemli amaç, Plantinga’nın dini epistemoloji üzerine yaptığı çalışmaları analiz edip bu düşüncelerinin ardalanına dair bir tespitte bulunmaktır. Bu çalışmada yararlandığımız öncelikli kaynaklar, Plantinga’nın Nicholas Wolterstorff ile birlikte kaleme aldığı “Faith and Rationality” adlı eser (...) ile birlikte son dönem epistemik fikirlerinin çerçevesini belirleyen üç ciltlik “Warrant and Proper Function”, “Warrant: The Current Debate”, “Warranted: Christian Belief” isimli eserler olmuştur. Plantinga’nın ilk dönem epistemoloji çalışmalarının gayesini bir tür olumsuzlama diyebileceğimiz klasik temelciliğin ve evidentializmin eleştirisi oluştururken, ikinci döneminde bu eleştirilerden yola çıkarak Tanrı inancının haklı bir temelde ve güvenceye sahip olduğunu gösterme amacına yönelmiştir. Plantinga’nın teolojik fikirlerini oluşturan Kalvinci ekol, onun dini epistemolojisinin de özünü oluşturmaktadır. Plantinga’nın dini epistemolojisini iki boyutlu olarak değerlendirdiğimizde, içe dönük olarak Hristiyan inancıyla ilgilense de çalışmalarının dışsal yönünü daha genel olarak teizmin Tanrı’sı ve onun rasyonelliği oluşturmaktadır. Açıkçası Plantinga’nın epistemolojik külliyatı bir tür kavram zenginliğini de beraberinde getirmektedir. Çalışmamız içerisinde ele aldığımız kadarıyla uygun işlevsellik, tasarım planı, güvence (warrant) gibi kavramlar onun Tanrı inancının epistemik mahiyetini ortaya koymak için ne derece kararlı olduğunu göstermektedir. Netice itibariyle Tanrı inancının ve onun bilgisinin rasyonel olabileceğini ifade eden Plantinga, her ne kadar Hristiyan inancının belli bir koluna mensup olsa da diğer mezhepleri dışlamaz. Ayrıca Plantinga, birçok çalışmasında belirttiği üzere projesinin Yahudilik, İslam gibi diğer teistik dinlere yönelik olduğunu da belirtmektedir. (shrink)

Dâwûd al-Qarisî (Dâvûd al-Karsî) was a versatile and prolific 18th century Ottoman scholar who studied in İstanbul and Egypt and then taught for long years in various centers of learning like Egypt, Cyprus, Karaman, and İstanbul. He held high esteem for Mehmed Efendi of Birgi (Imâm Birgivî/Birgili, d.1573), out of respect for whom, towards the end of his life, Karsî, like Birgivî, occupied himself with teaching in the town of Birgi, where he died in 1756 and was buried next to (...) Birgivî. Better known for his following works on Arabic language and rhetoric and on the prophetic traditions (hadith): Sharḥu uṣûli’l-ḥadîth li’l-Birgivî; Sharḥu’l-Ḳaṣîdati’n-nûniyya (two commentaries, in Arabic and Turkish); Şarḥu’l-Emsileti’l-mukhtalifa fi’ṣ-ṣarf (two commentaries, in Arabic and Turkish); Sharḥu’l-Binâʾ; Sharḥu’l-ʿAvâmil; and Sharḥu İzhâri’l-asrâr, Karsî has actually composed textbooks in quite different fields. Hence the hundreds of manuscript copies of his works in world libraries. Many of his works were also recurrently printed in the Ottoman period. One of the neglected aspects of Karsî is his identity as a logician. Although he authored ambitious and potent works in the field of logic, this aspect of him has not been subject to modern studies. Even his bibliography has not been established so far (with scattered manuscript copies of his works and incomplete catalogue entries). This article primarily and in a long research based on manuscript copies and bibliographic sources, identifies twelve works on logic that Karsî has authored. We have clarified the works that are frequently mistaken for each other, and, especially, have definitively established his authorship of a voluminous commentary on al-Kâtibî’s al-Shamsiyya, of which commentary a second manuscript copy has been identified and described together with the other copy. Next is handled his most famous work of logic, the Sharhu Îsâghûcî, which constitutes an important and assertive ring in the tradition of commentaries on Îsâghûcî. We describe in detail the nine manuscript copies of this work that have been identified in various libraries. The critical text of Karsî’s Sharhu Îsâghûcî, whose composition was finished on 5 March 1745, has been prepared based on the following four manuscripts: (1) MS Kayseri Raşid Efendi Kütüphanesi, No. 857, ff.1v-3v, dated 1746, that is, only one year after the composition of the work; (2) MS Bursa İnebey Yazma Eser Kütüphanesi, Genel, No.794B, ff.96v-114v, dated 1755; (3) MS Millet Kütüphanesi, Ali Emiri Efendi Arapça, No. 1752, ff.48v-58r, dated 1760; (4) MS Beyazıt Yazma Eser Kütüphanesi, Beyazıt, No. 3129, ff.41v-55v, dated 8 March 1772. While preparing the critical text, we have applied the Center for Islamic Studies (İslam Araştırmaları Merkezi, İSAM)’s method of optional text choice. The critical text is preceded by a content analysis. Karsî is well aware of the preceding tradition of commentary on Îsâghûcî, and has composed his own commentary as a ‘simile’ or alternative to the commentary by Mollâ Fanârî which was famous and current in his own day. Karsî’s statement “the commentary in one day and one night” is a reference to Mollâ Fanârî who had stated that he started writing his commentary in the morning and finished it by the evening. Karsî, who spent long years in the Egyptian scholarly and cultural basin, adopted the religious-sciences-centered ‘instrumentalist’ understanding of logic that was dominant in the Egypt-Maghrib region. Therefore, no matter how famous they were, he criticized those theoretical, long, and detailed works of logic which mingled with philosophy; and defended and favored authoring functional and cogent logic texts that were beneficial, in terms of religious sciences, to the seekers of knowledge and the scholars. Therefore, in a manner not frequently encountered in other texts of its kind, he refers to the writings and views of Muhammad b. Yûsuf al-Sanûsî (d.1490), the great representative of this logical school in the Egyptian-Maghrib region. Where there is divergence between the views of the ‘earlier scholars’ (mutaqaddimûn) like Ibn Sînâ and his followers and the ‘later scholars’ (muta’akhkhirûn), i.e., post-Fakhr al-dîn al-Râzî logicians, Karsî is careful to distance himself from partisanship, preferring sometimes the views of the earliers, other times those of the laters. For instance, on the eight conditions proposed for the realization of contradiction, he finds truth to be with al-Fârâbî, who proposed “unity in the predicative attribution” as the single condition for the realization of contradiction. Similarly, on the subject matter of Logic, he tried to reconcile the mutaqaddimûn’s notion of ‘second intelligibles’ with the muta’akhkhirûn’s notion of ‘apprehensional and declarational knowledge,’ suggesting that not much difference exists between the two, on the grounds that both notions are limited to the aspect of ‘known things that lead to the knowledge of unknown things.’ Karsî asserts that established and commonly used metaphors have, according to the verifying scholars, signification by correspondence (dalâlat al-mutâbaqah), adding also that it should not be ignored that such metaphors may change from society to society and from time to time. Karsî also endorses the earlier scholars’ position concerning the impossibility of quiddity (mâhiyya) being composed of two co-extensive parts, and emphasizes that credit should not be given to later scholars’ position who see it possible. According to the verifying scholars (muhaqqîqûn), it is possible to make definition (hadd) by mentioning only difference (fasl), in which case it becomes an imperfect definition (hadd nâqis). He is of the opinion that the definition of the proposition (qadiyya) in al-Taftâzânî’s Tahdhîb is clearer and more complete: “a proposition is an expression that bears the possibility of being true or false”. He states that in the division of proposition according to quantity what is taken into consideration is the subject (mawdû‘) in categorical propositions, and the temporal aspect of the antecedent (muqaddam) in hypothetical propositions. As for the unquantified, indefinite proposition (qadiyya muhmalah), Karsî assumes that if it is not about the problems of the sciences, then it is virtually/potentially a particular proposition (qadiyya juz’iyyah); but if it is about the problems of the sciences, then it is virtually/potentially a universal proposition (qadiyya kulliyyah). This being the general rule about the ambiguous (muhmal) propositions, he nevertheless contends that, because its subject (mawdû‘) is negated, it is preferable to consider a negative ambiguous (sâliba muhmalah) proposition like “human (insân) is not standing” to be a virtually/potentially universal negative (sâliba kulliyyâh) proposition. He states that a disjunctive hypothetical proposition (shartiyya al-munfasila) that is composed of more than two parts/units is only seemingly so, and that in reality it cannot be composed of more than two units. Syllogism (qiyâs), according to Karsî, is the ultimate purpose (al-maqsad al-aqsâ) and the most valuable subject-matter of the science of Logic. For him, the entire range of topics that are handled before this one are only prolegomena to it. This approach of Karsî clearly reveals how much the ‘demonstration (burhân)-centered’ approach of the founding figures of the Muslim tradition of logic like al-Fârâbî and Ibn Sînâ has changed. al-Abharî, in his Îsâghûjî makes no mention of ‘conversion by contradiction’ (‘aks al-naqîd). Therefore, Karsî, too, in his commentary, does not touch upon the issue. However, in his Îsâghûjî al-jadîd Karsî does handle the conversion by contradiction and its rules. Following the method of Îsâghûjî, in his commentary Karsî shortly touches on the four figures (shakl) of conjuctive syllogism (qiyâs iqtirânî) and their conditions, after which he passes to the first figure (shakl), which is considered ‘the balance of the sciences’ (mi‘yâr al-‘ulûm), explaining the four moods (darb) of it. In his Îsâghûjî al-jadîd, however, Karsî handles all the four figures (shakl) with all their related moods (darb), where he speaks of fife moods (darb) of the fourth figure (shakl). The topic of ‘modal propositions’ (al-muwajjahât) and of ‘modal syllogism’ (al-mukhtalitât), both of which do not take place in the Îsâghûjî, are not mentioned by Karsî as well, either in his commentary on Îsâghûjî or in his Îsâghûjî al-jadîd. Karsî proposes that the certainties (yaqîniyyât), of which demonstration (burhân) is made, have seven, not six, divisions. After mentioning (1) axioms/first principles (awwaliyyât), (2) observata/sensuals (mushâhadât), (3) experta/empiricals (mujarrabât), (4) acumenalia (hadthiyyât), (5) testata (mutawâtirât), and (6) instictives (fitriyyât), that is, all the ‘propositions accompanied by their demonstrations,’ Karsî states that these six divisions, which do not need research and reflection (nazar), are called badîhiyyât (self-evidents), and constitute the foundations (usûl) of certainties (yaqîniyyât). As the seventh division he mentions (7) the nazariyyât (theoreticals), which are known via the badîhiyyât, end up in them, and therefore convey certainty (yaqîn). For Karsî, the nazariyyât/theoreticals, which constitute the seventh division of yaqîniyyât/certainties, are too numerous, and constitute the branches (far‘) of yaqîniyyât. Every time the concept of ‘Mughâlata’ (sophistry) comes forth in the traditional sections on the five arts usually appended to logic works, Karsî often gives examples from what he sees as extreme sûfî sayings, lamenting that these expressions are so widespread and held in esteem. He sometimes criticizes these expressions. However, it is observed that he does not reject tasawwuf in toto, but excludes from his criticism the mystical views and approaches of the truth-abiding (ahl al-haqq), shârî‘â-observant (mutasharri‘) leading sufis who have reached to the highest level of karâmah. (shrink)

This sixth volume of Collected Papers includes 74 papers comprising 974 pages on (theoretic and applied) neutrosophics, written between 2015-2021 by the author alone or in collaboration with the following 121 co-authors from 19 countries: Mohamed Abdel-Basset, Abdel Nasser H. Zaied, Abduallah Gamal, Amir Abdullah, Firoz Ahmad, Nadeem Ahmad, Ahmad Yusuf Adhami, Ahmed Aboelfetouh, Ahmed Mostafa Khalil, Shariful Alam, W. Alharbi, Ali Hassan, Mumtaz Ali, Amira S. Ashour, Asmaa Atef, Assia Bakali, Ayoub Bahnasse, A. A. Azzam, Willem K.M. Brauers, (...) Bui Cong Cuong, Fausto Cavallaro, Ahmet Çevik, Robby I. Chandra, Kalaivani Chandran, Victor Chang, Chang Su Kim, Jyotir Moy Chatterjee, Victor Christianto, Chunxin Bo, Mihaela Colhon, Shyamal Dalapati, Arindam Dey, Dunqian Cao, Fahad Alsharari, Faruk Karaaslan, Aleksandra Fedajev, Daniela Gîfu, Hina Gulzar, Haitham A. El-Ghareeb, Masooma Raza Hashmi, Hewayda El-Ghawalby, Hoang Viet Long, Le Hoang Son, F. Nirmala Irudayam, Branislav Ivanov, S. Jafari, Jeong Gon Lee, Milena Jevtić, Sudan Jha, Junhui Kim, Ilanthenral Kandasamy, W.B. Vasantha Kandasamy, Darjan Karabašević, Songül Karabatak, Abdullah Kargın, M. Karthika, Ieva Meidute-Kavaliauskiene, Madad Khan, Majid Khan, Manju Khari, Kifayat Ullah, K. Kishore, Kul Hur, Santanu Kumar Patro, Prem Kumar Singh, Raghvendra Kumar, Tapan Kumar Roy, Malayalan Lathamaheswari, Luu Quoc Dat, T. Madhumathi, Tahir Mahmood, Mladjan Maksimovic, Gunasekaran Manogaran, Nivetha Martin, M. Kasi Mayan, Mai Mohamed, Mohamed Talea, Muhammad Akram, Muhammad Gulistan, Raja Muhammad Hashim, Muhammad Riaz, Muhammad Saeed, Rana Muhammad Zulqarnain, Nada A. Nabeeh, Deivanayagampillai Nagarajan, Xenia Negrea, Nguyen Xuan Thao, Jagan M. Obbineni, Angelo de Oliveira, M. Parimala, Gabrijela Popovic, Ishaani Priyadarshini, Yaser Saber, Mehmet Șahin, Said Broumi, A. A. Salama, M. Saleh, Ganeshsree Selvachandran, Dönüș Șengür, Shio Gai Quek, Songtao Shao, Dragiša Stanujkić, Surapati Pramanik, Swathi Sundari Sundaramoorthy, Mirela Teodorescu, Selçuk Topal, Muhammed Turhan, Alptekin Ulutaș, Luige Vlădăreanu, Victor Vlădăreanu, Ştefan Vlăduţescu, Dan Valeriu Voinea, Volkan Duran, Navneet Yadav, Yanhui Guo, Naveed Yaqoob, Yongquan Zhou, Young Bae Jun, Xiaohong Zhang, Xiao Long Xin, Edmundas Kazimieras Zavadskas. (shrink)

This eighth volume of Collected Papers includes 75 papers comprising 973 pages on (theoretic and applied) neutrosophics, written between 2010-2022 by the author alone or in collaboration with the following 102 co-authors (alphabetically ordered) from 24 countries: Mohamed Abdel-Basset, Abduallah Gamal, Firoz Ahmad, Ahmad Yusuf Adhami, Ahmed B. Al-Nafee, Ali Hassan, Mumtaz Ali, Akbar Rezaei, Assia Bakali, Ayoub Bahnasse, Azeddine Elhassouny, Durga Banerjee, Romualdas Bausys, Mircea Boșcoianu, Traian Alexandru Buda, Bui Cong Cuong, Emilia Calefariu, Ahmet Çevik, Chang Su Kim, (...) Victor Christianto, Dae Wan Kim, Daud Ahmad, Arindam Dey, Partha Pratim Dey, Mamouni Dhar, H. A. Elagamy, Ahmed K. Essa, Sudipta Gayen, Bibhas C. Giri, Daniela Gîfu, Noel Batista Hernández, Hojjatollah Farahani, Huda E. Khalid, Irfan Deli, Saeid Jafari, Tèmítópé Gbóláhàn Jaíyéolá, Sripati Jha, Sudan Jha, Ilanthenral Kandasamy, W.B. Vasantha Kandasamy, Darjan Karabašević, M. Karthika, Kawther F. Alhasan, Giruta Kazakeviciute-Januskeviciene, Qaisar Khan, Kishore Kumar P K, Prem Kumar Singh, Ranjan Kumar, Maikel Leyva-Vázquez, Mahmoud Ismail, Tahir Mahmood, Hafsa Masood Malik, Mohammad Abobala, Mai Mohamed, Gunasekaran Manogaran, Seema Mehra, Kalyan Mondal, Mohamed Talea, Mullai Murugappan, Muhammad Akram, Muhammad Aslam Malik, Muhammad Khalid Mahmood, Nivetha Martin, Durga Nagarajan, Nguyen Van Dinh, Nguyen Xuan Thao, Lewis Nkenyereya, Jagan M. Obbineni, M. Parimala, S. K. Patro, Peide Liu, Pham Hong Phong, Surapati Pramanik, Gyanendra Prasad Joshi, Quek Shio Gai, R. Radha, A.A. Salama, S. Satham Hussain, Mehmet Șahin, Said Broumi, Ganeshsree Selvachandran, Selvaraj Ganesan, Shahbaz Ali, Shouzhen Zeng, Manjeet Singh, A. Stanis Arul Mary, Dragiša Stanujkić, Yusuf Șubaș, Rui-Pu Tan, Mirela Teodorescu, Selçuk Topal, Zenonas Turskis, Vakkas Uluçay, Norberto Valcárcel Izquierdo, V. Venkateswara Rao, Volkan Duran, Ying Li, Young Bae Jun, Wadei F. Al-Omeri, Jian-qiang Wang, Lihshing Leigh Wang, Edmundas Kazimieras Zavadskas. (shrink)

The racist killing of Georg Floyd in the Summer of 2020 created waves of protests not only in the U.S. but all over the globe. In Turkey, my home country, there were also street demonstrations that demanded justice for Floyd, but “Twitter activism” was more popular. Turkish-speaking-twitter became a hotbed for condemnations. Amidst an array of tweets condemning Floyd’s racist killing, one stood out and made it to the headlines of alternative media outlets. A former official of the authoritarian Turkish (...) government, Yusuf Yerkel, wrote the following tweet in Turkish on June 5, 2020, in response to Floyd’s racist killing; here, I provide an English translation of his infamous tweet (the Turkish original of which is still available on Yerkel’s account on Twitter): “The reason that protests grew to this extent in the U.S. seems to be based on a phenomenon, in H. Arendt’s terms, ‘banality of evil,’ which has become evident in the face of Floyd’s murder. An ordinary White cop’s atrocity as an “everyday job” was the tipping point.” Yerkel herein uses Arendt’s notion of the banality of evil (see esp. p. 287 of the book) to describe Derek Chauvin’s atrocious act, where the evil of racist police violence has become ordinary, banal, and “every day.”. (shrink)

MS IV. yüzyılda yaşayan Decimus Magnus Ausonius, Roma İmparatorluğu'nun özellikle batı yakasını yakından tanıyan önemli bir alim ve devlet adamıydı. Onu mühim biri haline getiren en önemli husus; çeşitli bilimler özelindeki bilgi birikiminin derinliği yanında başarılı bir eğitmen olmasıydı. Ayrıca, son derece stratejik mevkilere erişebilmiş bir devlet adamıydı. Yaşamının son yıllarında kaleme aldığı şiirlerinden olan Ordo Urbium Nobilium, Geç Antikçağ dünyasına dair önemli veriler içermektedir. Bu kapsamda, söz konusu çalışma kendisinin özellikle coğrafya, tarih, filoloji ve Latin edebiyatı-kültürü gibi çeşitli alanlarda (...) Geç Antikçağ eğitim kurumlarının ders içeriğine dâhil edilmiş şiirini konu edinmektedir. Öyle ki, Ortaçağdan günümüze değin Ausonius’un neredeyse her eseri hakkında yüzlerce çalışma gerçekleştirilmiş ve bunların birçoğu da ya yayımlanmış ya da yayımlanmayı bekler niteliktedir. Bu makalenin kurgusu da; Ausonius'un Ordo Urbium Nobilium başlıklı şiirinin içeriğinin ve kapsamının değerlendirilmesine odaklanmaktadır. Bu değerlendirme bağlamında öncelikle şiirde bahsi geçen kentler, şiir içerisinde aktarılan özellikleriyle incelenmekte, ayrıca Ausonius'un bu yerleşim birimleriyle şahsi ve resmi münasabetlerinin eserindeki yansıması irdelenecektir. (shrink)

The racist killing of Georg Floyd in the Summer of 2020 created waves of protests not only in the U.S. but all over the globe. In Turkey, my home country, there were also street demonstrations that demanded justice for Floyd, but “Twitter activism” was more popular. Turkish-speaking-twitter became a hotbed for condemnations. Amidst an array of tweets condemning Floyd’s racist killing, one stood out and made it to the headlines of alternative media outlets. A former official of the authoritarian Turkish (...) government, Yusuf Yerkel, wrote the following tweet in Turkish on June 5, 2020, in response to Floyd’s racist killing; here, I provide an English translation of his infamous tweet (the Turkish original of which is still available on Yerkel’s account on Twitter): “The reason that protests grew to this extent in the U.S. seems to be based on a phenomenon, in H. Arendt’s terms, ‘banality of evil,’ which has become evident in the face of Floyd’s murder. An ordinary White cop’s atrocity as an “everyday job” was the tipping point.”. (shrink)

Herhangi bir şeyi, kendisi dışında başka bir şeyle belirtmek olarak tanımlanabilen metafor; İslâm coğrafyasında, özellikle tasavvuf ve sûfizm çalışmalarında, önemli bir ifade yöntemi olarak kullanılmaktadır. Spesifik olarak edebî hikâyelerin ifadelerine daha güçlü, vurgulu ve manidar bir anlatım katabilmek adına, filozoflar sembolik ya da metaforik anlatım ve ifadelerden faydalanmışlardır. İslâm filozoflarından, yoğun olarak bu ifade dilini kullananlar başta Mevlânâ Celâleddîn-i Rumî olmak üzere; İbn Sînâ, Ahmed el-Gazâlî, Şehabeddîn Sühreverdî ve bu çalışmada üzerinde duracağım Mollâ Câmî (Mevlânâ Nureddîn Abdurrahîm el-Câmî)'dir. Mollâ Câmî; (...) Leyla ile Mecnun, Yûsuf ile Züleyha, Salaman ile Absal gibi derleme mesnevîleri İranlı klasik şairlerin sonuncusu sayılmasının yanı sıra Nefâhatü'l-üns kitabıyla birlikte tasavvuf felsefesinin de önemli kaynak ve bilginlerindendir. Bu çalışmada da Mollâ Câmî'nin eserlerinde bir ifade dili niteliğinde kullandığı metaforik anlatım ve ifadelere, bunların kullanım alanlarına, örneklendirmelerle değinilecektir. (shrink)