İslam dininin kutsal kitabı olan Kur’an-ı Kerim’in Orta Çağ Hristiyan Batı dünyasında yüzyıllar boyu ön kabullerle incelendiği ve uzun polemiklere konu edildiği bilinmektedir. Kur’an’ın farklı ve nispeten daha objektif okumaları ancak Aydınlanma dönemi sürecin-de kilisenin hegemonyasının kırılması sonrasında mümkün olabilmiştir. Alman şair Jo-hann Wolfgang von Goethe (1749-1832) bu yeni perspektifin en önemli temsilcilerinden biridir. Gençlik yıllarından itibaren Kur’an ile meşgul olan Goethe, farklı meallere ve kaynaklara da müracaat ederek Kur’an hakkında zengin bir bilgi birikimine sahip olmuş-tur. Yapılacak yüzeysel bir inceleme, (...) onun Kur’an ve İslam dünyasından aldığı ilhamları meşhur Doğu-Batı Divanı’nda şiirlerine yansıttığını göstermeye yetecektir. Elinizdeki bu makalede kısaca Kur’anʼın Hristiyan Batı dünyasındaki algısı anlatılacak, ardından Goet-he’nin Kur’an ile olan meşguliyeti ortaya konulacaktır. Son bölümdeyse, Kur’an’ın Doğu-Batı Divanı’ndaki yansımalarının izi sürülecektir. (shrink)

Objective: The aim of this study is to evaluate relationship between ostiomeatal complex variations (OMC) and maxillary sinus pathologies in children and adolescents using cone-beam computed tomography (CBCT). -/- Methods: CBCT images of 72 patients (44 males and 28 females) aged 7-18 years were evaluated retrospectively. Presence of nasal septal deviation (NSD), nasal septal pneumatization (NSP), concha bullosa (CB), accessory maxillary ostium (AMO), agger nasi cell (ANC), Haller cell (HC), Onodi cell (OC), ethmoid sinusitis and maxillary sinus pathologies were investigated. (...) Maxillary sinus pathologies were classified. Correlations of OMC variations with each other, maxillary sinus pathologies and ethmoid sinusitis were investigated. Chi-square test was used to analyze relationships among variables and distribution of parameters. -/- Results: NSD was determined in 70.8%, NSP in 40.3%, ethmoid sinusitis in 75%, maxillary sinus pathology in 34.8% of images. OMC variations rates were detected as CB 31.3%, AMO 16%, ANC 16%, HC 24.3% and OC 18.8%. The most common maxillary sinus pathology was localized mucosal thickening, with a rate of 15.3% on right and 22.2% on left. Statistically significant differences were determined between almost all OMC variations with each other, and between anatomical variations in OMC with maxillary sinus pathologies except for NSP and AMO (p < 0.05). The presence of ethmoid sinusitis was more common in males (p =0.026). -/- Conclusion: Anatomical variations in OMC had no significant effect on maxillary sinus pathology except for NSP and AMO. Besides, most of anatomical variations in OMC were statistically significantly correlated with each other. CBCT visualization of these variations is important for sinonasal surgery and is an effective method in children and adolescents with low radiation dose and high image quality compared to computed tomography. (shrink)

Sözde-bilim ile ilgili bu tartışmalar uluslararası literatürde yapılıyor olsa da Türkiye’de henüz bu konuların eleştirel olarak ele alındığı söylenemez. Dolayısıyla sözde-bilimlerin eleştirel olarak ele alındığı öğrenme ortamlarının öğrencilerin bilime ve sözde-bilime ilişkin algılarına etkisi üzerine yapılacak araştırmalar konunun daha iyi anlaşılmasını sağlayabilir ve belki de ilerideki program değişiklerinde öğretim programlarında sözde-bilimin yer bulmasının yolunu açabilir.

This study outlines a new proposal on the creation of Islamic Anthropology on the basis of "perennialist epistemology", to use Aslan's term (2005:55). A previous proposal of this kind had been put forward by Akbar S. Ahmed in his Toward Islamic Anthropology: Definition, Dogma and Directions (1986). While Ahmed's proposed Islamic Anthropology aims at assessing and arguing with Western anthropologists over their misconceptions about Islamic societies they observe, then preparing and replying to their study in a scholarly manner by (...) "creating their own alternative scholarship" (1986:55), this author's recommended Islamic Anthropology aims at finding philosophia perennis or sophia perennis or religio perennis or "essential commonality" (Beinorius 2005:237) or "transcendent unity" (Aymard & Laude 2004:38) between Islamic, other religious and ethnic cultural manifestations, or rather, in Indonesian context, between Islamic, other religious and adat cultural manifestations. The building of Islamic Anthropology of perennialist bend in Indonesia is imperative since in the aftermath of national economic crisis and dethronement of Pres. Soeharto, Anthropology academia in Indonesia relishes the freedom of no longer having to serve the regime socio-political agenda. Post-Soeharto era of decentralization, liberalization, emancipation, and democratization provides favourable opportunity for Anthropology to set its own purely academic goals (Ramstedt 2005 :215). This new situation also enables anthropologists from diverse epistemological traditions to contribute directly to establishment of new kinds of Anthropology based on their specific epistemologies. To clarify what is meant by his perennialism-based Islamic Anthropology, the author herein elaborates the perennialist epistemology on which he bases his suggested Islamic Anthropology, explains the perennialist ontology on which the epistemology is based, delineates how to build an Islamic Anthropology based on the perennialist epistemology, and lastly exemplifies application of the perennialist method in Islamic Anthropology he proposes. (shrink)

El artículo propone una interpretación de la obra literaria "Las Crónicas de Narnia" del autor ingles C. S Lewis. Tal interpretación posibilita considerar la alegoría religiosa que esta obra literaria realiza sobre la experiencia de la divinidad a través de la figura del León.