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)

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)

................English....................... The purpose of this study is to reveal university students’ perceptions regarding Holy Qur’an through metaphors. The survey group of study consists of 194 participants who were studying in Theology Department and Social Service Department at Gümüşhane University in the 2014-2015 academic terms. Both quantitative and qualitative methods are used together. The study’s data was collected through a form with the phrase “The Holy Qur’an is similar/like…, because...” and some demographical variables. The Content Analysis Technique was used to interpret (...) data. Results of this study determined that 44 different metaphors regarding Holy Qur’an were given by participants. Theme of these metaphors were compiled as 9 categories consisting of directional, life source, explanatory, key, protective, curative, instructive, speech, and other categories. Top metaphors are in the directional, life source and explanatory categories. Key words are metaphor, perception, The Qur’an perception, religious concepts, and religious symbols. Getting data through comprehensive and in-dept analysis can help to have information about concepts of holy books in the human mind. The purpose of this study is to pick out perceptions of university students with regard to the Holy Qur’an through metaphors. For this reason, these questions are searched by researchers: 1) What are the metaphors which used by university students on description of perceptions regarding the Holy Qur’an? 2) How are the metaphors regarding the Holy Qur’an categorized in terms of common characteristics which produced by university students? 3) Are there any links between socio-demographic variables and composed metaphoric categories? One of the qualitative data collection technics, data collecting through metaphors method is used, and is asked open-ended question in the study. Picking up similarities and diversities under thematic topics is quite easy in the method. Therefore, this method has a functional feature in the sociology, psychology and anthropology, and it gives a wealthy and qualified image about matter, phenomenon, event and situation (Yıldırım & Şimşek 2005, 212). The target population of the study consists of students who were taking education at Gümüşhane University. Easily accessible and availability principles pursued in the sample choosing. In the distribution of participants according to the demographical features, females have 61.9 percent (n:120) and males have 38.1 percent (n:74) in terms of gender. Students who graduated from religious vocational high school is 61.3 percent (n:119), and others who from other high schools is 38.7 percent (n:75) in terms of graduated from different high schools. Students in theology department have 68.0 percent (n:132), and students who were educated in the social service department have 32.0 percent (n:62). Research data is gathered through survey form includes “The Holy Qur’an is like/similar to…, because…” sentence and demographical variabilities. Data, gathered from 194 survey forms, is transferred to the Excel and the SPSS program. In an attempt to reliability of study, gathered metaphors is examined by four area expert. Frequencies (f) and percentages (%) is taken into consideration in the process of replacing metaphors to the tables. Data analysis technique is used on the getting relationships and explaining gathered data, while content analysis technique is used on the interpreting of data. The SPSS program is used in the analysis of quantitative data. Obtained data from the surveys and composed categories is associated with descriptive statements in the verses of the Holy Qur’an. In the composed categories demonstrate distribution of produced 44 different metaphors with regard to the Holy Qur’an as 9 categories. According to this, the sample is represented in the categories as 64.4 % (f:125) is in the ‘directional’, 11.3 % (f:22) is in the ‘life source’, 7.7 % (f:15) is in the ‘explanatory’, 3.1 % (f:6) is in the ‘key’, 3.1 % (f:6) is in the ‘protective’, 2.1 % (f:4) is in the ‘curative’, 2.1 % (f:4) is in the ‘instructive’, 2.1 % (f:4) is in the ‘speech’ and 4.1 % (f:8) is in the ‘other’ categories. Distributions of composed categories are represented according to common characteristics as frequencies and percentages in the next tables. In the distribution of produced metaphors in the ‘directional’ category, university students produced 7 different metaphors (f:125). Frequencies of produced metaphors in the category are such that: guide (f:41), advisor (f:25), mentor (f:19), compass (f:16), road map (f:8), route (f:3) and other (f:13). According to the result, it is understood that aspects of guide, advisor, mentor and compass stood mostly out in the category. In the ‘life source’ category, 6 different metaphors (f:22) is developed by participants. Developed metaphors’ frequencies in the category are the following: life (f:4), lifeblood (f:4), weather (f:2), water (f:2), inheritance (f:2) and others (f:7). So, life and lifeblood aspects stood mostly out in the category. In the ‘explanatory’ category, 5 different metaphor (f:15) is developed by participants. Frequencies of produced metaphors in the category are such that: light (f:5), sun (f:3), flashlight (f:2), torch (f:2) and other (f:3). According to the result, it is understood that aspects of light and sun stood mostly out in the category In the ‘protective’ category, 5 different metaphors (f:6) is developed by participants. Frequencies of produced metaphors in the category are such that: saver (f:2), lifeguard (f:1), hereafter-saving (f:1), escapeway (f:1) and branch to catch (f:1). According to the result, it is understood that aspect of saver stood mostly out in the category. In the ‘instructive’ category, 4 different metaphors (f:6) is developed by participants. Frequencies of produced metaphors in the category are such that: reference book (f:1), dictionary (f:1), priceless book (f:1) and life encyclopedia (f:1). In the ‘speech’ category, it is seen that 4 different metaphors (f:6) is developed by participants. Frequencies of produced metaphors in the category are such that: divine message (f:1), speaking truth (f:1), Allah’s dialogue with us (f:1) and final word (f:1). In the ‘key’ category, 3 different metaphors (f:6) is developed by participants. Frequencies of produced metaphors in the category are such that: a key (f:4), the key of heaven (f:1) and the key of salvation (f:1). In the ‘curative’ category, 2 different metaphors (f:4) is developed by participants. Frequencies of produced metaphors in the category are such that: a pill (f:3) and doctor (f:1). In the ‘others’ category, 8 different metaphors (f:8) is developed by participants. Frequencies of produced metaphors in the category are such that: world (f:1), the friend of lonely passenger (f:1), the tree with fruit (f:1), hereafter (f:1), priceless treasure (f:1), miracle (f:1), philosophy (f:1) and mirror (f:1). Participants composed of 44 different metaphors regarding the Holy Qur’an. The metaphors were summed up in the 9 categories as ‘directional’, ‘life source’, ‘explanatory’, ‘key’, ‘protective’, ‘curative’, ‘instructive’, ‘speech’ and ‘other’ To results of the study; guide, advisor, mentor and compass aspects of the Qur’an came into prominence at most in the ‘directional’ category, when life and lifeblood aspects of the Qur’an came into prominence at most in the ‘life source’ category. Light and sunny aspects of the Qur’an came into prominence at most in the ‘explanatory’ category, while saver aspect of the Qur’an came into prominence at most in the ‘protective’ category. Instructive aspect of the Qur’an came into prominence at most in the ‘instructive’ category. Speech aspect of the Qur’an came into prominence at most in the ‘speech’ category, while key aspect of the Qur’an came into prominence at most in the ‘key’ category. Moreover, pill aspect of the Qur’an came into prominence at most in the ‘curative’ category. Whatsoever world, friend of single traveler, tree with fruit, hereafter, priceless treasure, miracle, philosophy and mirror aspects of the Qur’an came into prominence at most in the ‘other’ category. It is inferred that significant relationships between demographic variables and metaphor categories. In terms of major variable; theology students were composed of more metaphor in the ‘explanatory’ and ‘instructive’ categories, while social service students were composed of more metaphor in the ‘life source’ category. In terms of gender variable; females composed of more metaphor in the ‘curative’ and ‘other’ categories, while males composed of more metaphor in the ‘directional category. In terms of graduating high school variable, students who graduated from religious vocational high school composed of more metaphor in the ‘key’ and ‘speech’ categories, when students who graduated from other high school composed of more metaphor in the ‘directional’ category. Whatsoever, in terms of having the Qur’an education in their life status variable, had the Qur’an education in their life students composed of more metaphor in the ‘curative’ and ‘other’ categories, while other group composed of more metaphor in the ‘directional’. Moreover, in terms of perception of subjective religiousness, students who think themselves are ‘religious’ composed of more metaphor in the ‘key’ and ‘other’ categories, while students who think themselves are ‘less religious’ composed of more metaphor in the ‘explanatory’ category. In terms of perception of family religiousness, students who think own family ‘less religious’ composed of more metaphor in the ‘directional’ and ‘life source’ categories, when students who think own family ‘religious’ composed of more metaphor in the ‘key’ category. It can be suggested by the results of this study; perception of the Qur’an can be studied with the different study techniques, or it can be studied in the different research groups with the same technique. Muslims’ perceptions regarding the Holy Qur’an can be examined with intercultural comparative studies. Perceptions regarding the Holy Qur’an can be researched through interviews. Members’ perception regarding holy book that have different religious faith can be comparatively examined. Individuals’ perceptions regarding different religious concepts can be studied through metaphors. .................. Turkish...................Bu araştırmanın amacı üniversite öğrencilerinin Kur’an-ı Kerim’e ilişkin algılarını metaforlar aracılığıyla ortaya çıkarmaktır. Araştırmanın çalışma grubunu, 2014-2015 eğitim öğretim yılında Gümüşhane Üniversitesi İlahiyat Fakültesi ve Sosyal Hizmetler bölümünde öğrenim gören 194 katılımcı oluşturmaktadır. Araştırmada nitel ve nicel yöntemler birlikte kullanılmıştır. Araştırma verileri, “Kur’an-ı Kerim……gibidir, çünkü……” cümlesini ve demografik değişkenleri içeren bir form aracılığıyla toplanmıştır. Verilerin analizi ve yorumlanmasında içerik analizi tekniği kullanılmıştır. Araştırmada Kur’an’a ilişkin 44 farklı metafor geliştirildiği tespit edilmiştir. Bu metaforlardan ‘yönlendirici’, ‘yaşam kaynağı’, ‘açıklayıcı’, ‘anahtar’, ‘koruyucu’, ‘öğretici’, ‘derman’, ‘kelam’ ve ‘diğer’ olmak üzere 9 farklı kategori oluşturulmuştur. Üretilen metaforların ‘yönlendirici’, ‘yaşam kaynağı’ ve ‘açıklayıcı’ kategorilerinde yoğunlaştığı görülmüştür. Demografik değişkenler ile metafor kategorileri arasındaki ilişkiyi ortaya çıkarmak araştırmanın ikincil amaçlarındandır ve bu yönüyle sonuçlar değerlendirildiğinde değişkenler ile kategoriler arasında anlamlı ilişkiler olduğu tespit edilmiştir. Demografik değişkenler ile kategori ilişkisinde fakülte değişkeni açısından ilahiyat öğrencileri ‘açıklayıcı’ ve ‘öğretici’ kategorilerinde daha fazla metafor üretirken sosyal hizmet öğrencileri ‘yaşam kaynağı’ kategorisinde daha fazla metafor üretmiştir. Cinsiyet değişkeni açısından ise kız öğrenciler ‘derman’ ve ‘diğer’ kategorilerinde daha fazla metafor üretirken erkek öğrenciler ‘yönlendirici’ kategorisinde daha fazla metafor üretmiştir. Lise mezuniyeti açısından bakıldığında da İHL’den mezun olanlar ‘anahtar’ ve ‘kelam’ kategorilerinde daha fazla metafor üretirken diğer lise mezunları ‘yönlendirici’ kategorisinde daha fazla metafor üretmiştir. Kur’an Kursu eğitimi alma değişkeni açısından ise Kur’an kursu eğitimi alanlar ‘derman’ ve ‘diğer’ kategorilerinde daha fazla metafor üretirken Kur’an Kursu eğitimi almayanlar ‘yönlendirici’ kategorisinde daha fazla metafor üretmiştir. Ayrıca öznel dindarlık ve aile dindarlık algılarıyla metafor kategorileri arasında da anlamlı ilişkiler elde edilmiştir. (shrink)

Eser, yazarın 2008 yılında tamamlamış olduğu “Kur’an’ın Tasdik Ettiği Tevrat’taki Konular” isimli doktora tezinin 2011 yılında “Tevrat’ın Kur’an’a Arzı-Kur’an’ın Tevrat’ta Tasdik Ettiği Konular” ismiyle basılmasıyla yayın hayatına kazandırılmıştır. Kur’an ve Tevrat’taki konular bu çalışmanın öncesinde ve sonrasında genellikle mukayeseli bir biçimde çalışılmıştır. Gerek Kur’an ve Tefsir alanında gerekse Dinler Tarihi alanında kıssalar, tarihi olaylar, hükümler, uygulamalar gibi pek çok açıdan Kur’an ve Tevrat’a dair özellikle mukayese içeren tezler ve eserler bulunmaktadır. Bu çalışmanın alandaki diğer eserlerden farkı Kur’an’ın Tevrat’ı tasdik edici (...) olmasının ne mânaya geldiğini izah etmesi ve Tevrat’ta yer alan hangi konuları doğrulayıcı olduğunu derli toplu bir şekilde ortaya koymasıdır. (shrink)

Kur’ân-ı Kerîm’in tilâvetinde âyetlerdeki murâd-ı ilâhînin anlaşılabilmesini temin için mushaflarda yer verilen vakf alametlerine riayet edilmesi önem arz eder. Bu bağlamda değerlendirilen vakf alametlerinden birisi, ilk olarak Ebû Ca‘fer Muhammed b. Tayfûr es-Secâvendî’nin (ö. 560/1164) ihdas ettiği ve mushaflarda (م) remzi ile gösterilen vakf-ı lâzımdır. Secâvendî’nin vakf tasnifi içerisinde en önemli vakf türü sayılan vakf-ı lâzımın inceleneceği bu çalışmada, öncelikle bu vakf türünün kavramsal çerçevesi, vakf-ibtidâ ilim tarihindeki yeri, önemi ve diğer vakf türleri ile benzer ve farklı yönleri üzerinde durulmuş; (...) daha sonra ülkemiz mushaflarındaki vakf-ı lâzım alameti bulunan âyetlerin kategorik tasnifi ile bazı âyetlerin tahliline yer verilmiştir. Bunun neticesinde vakf-ı lâzım alameti bulunan yerlerdeki vakf gerekliliğinin gerekçesi tespit edilmeye çalışılmış ve aynı gerekçeyi ihtiva eden bazı yerlerde bu tarz bir vakf yaklaşımının tercih edilmemesinin muhtemel nedenleri değerlendirilmiştir. (shrink)

Epistemolojik olarak bilgiye başvuran ve bilme faaliyetinde bulunan insanın, Kur’an’da önemli bir yeri vardır. Buradaki bilme faaliyetini, salt teolojik bir buyruk olarak, yani Allah’ı bilmek olarak değil, doğru bilgi ile yanlış bilgi arasında hem teorik hem de ahlaki bir farklılık olarak anlamak ve Kur’an'da insana epistemik özellikler atfedildiğini ve böylece insanın epistemik başarılarından dolayı övüldüğünü söyleyebilmek mümkündür. Bu açıdan bakıldığında herhangi bir önermeye yönelik olarak rasyonel bir tutum benimseyen, yani bilen özne ile bu faaliyette isteyerek ve istemeyerek giren kişinin durumu (...) arasında bir fark olduğu açıktır. Doğrusu bu farkın epistemik önceliği kadar, ahlaki önceliği de dikkate değerdir. Nitekim buradaki ahlaki üstünlük, doğru bilgiyi hedefleme ve ona ulaşma noktasında ortaya çıkan erdemdir. Doğru bilgiye ulaşmanın entelektüel bir erdem olduğu düşünüldüğünde, Kur’an’ın Erdem epistemolojisi üzerinden değerlendirilmesi bu noktada önemlidir. Doğrusu erdemli bir bilişsel faaliyet, Kur'an’da açık bir şekilde ana fikir olarak ortaya konulur ve buna göre cehaletten kaçınmak ve doğru bilgiye ulaşmak için erdemli bir çaba göstermek önem taşır. Kur’an’daki ifadeleri bilgeliğe ulaşmak olarak anlayacak olursak, asıl hedef; bilgi ve anlayışımızın, entelektüel ve ahlaki vicdanımızı veya takvamızı güçlendirmesi için kullanılabileceği söylenilebilir ve bu inanç, erdem epistemolojisine dayalı bir yaklaşım içerisinde şekillendirilebilir. (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)

Gazali'nin hayatını 1095 yılında geçirdiğini söylediği krize göre üç döneme ayırmamız mümkündür. Kriz öncesi dönem, kriz dönemi (1095) ve kriz sonrası dönem. Bu dönemlerde akla ve felsefeye bakışı değişmiştir dolayısıyla felsefî ilimlerden sayılan matematik ilmine bakışı da değişmiştir. Gazali kriz öncesi ve kriz dönemlerinde aklı eleştirmekle birlikte çok sistematik bir eleştiri yaptığı söylenemez. Gazali bu dönemde felsefe yorumlarında 'felsefi/bilimsel aklı" din açısından zararlı görmemektedir hatta zaman zaman olumlu yanlarından bahsetmektedir. Makasıdu’l Felasife ve Tehafütü’l Felasife ‘de akılla ilgili mevzulara değinmiş, bazı (...) felsefî ilimlerin dinle alakalı olmadığını, din açısından fayda veya zarar vermediğini ifade etmiş ama temelde felsefi aklın “sadece dini (metafizik) konulara” yetmeyeceği kanaatine varmıştır. Fakat bu dönemde o, felsefeyi 'dinileştirme' çabasının bir sonucu olarak akıl eleştirisiyle karşımıza çıkmaktadır. Aklın, felsefenin ve felsefî ilimlerin (mantık, astronomi, fizik… vb.) kökenini Kur’an’a dayandırmış ve filozofların bütün bu ilimlerin ‘tümellerini’ dinden öğrendiklerini iddia etmiştir. Böylece Gazali, akılla bir teoloji kurmanın mümkün olmadığını ispatlayarak yani dini ‘akla uygun hale getirme’ girişimlerinin önüne geçerek ‘aklı ve bütün aklî ilimleri dine uygun hale’ getirmek için vahye ve mistik tecrübeye dayalı yeni bir sistem kurmuştur. Dinî akıl, vahyi anlar ve uygular. Kriz sonrası dönemde bütün felsefî sistemleri dinî ve mistik/gnostik bir düşünce etrafında yorumlayan Gazali'de akıl tamamen dinileşmektedir. Avam ilimleri seviyesine indirdiği felsefî (tıp, astronomi, kimya, biyoloji, mantık, matematik vs.) ve dinî ilimleri (kelam, fıkıh ve tefsir) mistik bir zihniyetle yeniden ele alır. Felsefî ilimlerin esası dinîdir ve insanlar bu ilimleri peygamberlerden öğrenmiştir. Kelam ilmi, aklî bir ilim değil, dini bir ilimdir, kelamı kullanarak akli hükümler vermekten vazgeçip sadece dini ve uhrevi hükümler vermesi sağlanmalıdır. Fıkıh ilmi de aklî bir ilim değil dini bir ilimdir ve fıkıh alimleri sadece ahiretle ilgili hüküm verilmelidir. Bunlardan daha üstün olan ise havas ilimleridir. Havas ilmi Gazali'ye göre gnostik tasavvuf öğretisidir. Dünyevî akıl insanı yanılttığı ve ona güvenilmez olduğu için akıl yerine peygamberin vahyi gelmelidir ve ondan sonra vahye benzerliği dolayısıyla "velinin ilhamı" yer almalıdır. Bu ise ilk başta dini anlaması için gerekli olan ‘dinî akıl” ve daha sonra ruh, aşk ve nur yoluyla elde edilmektedir. (shrink)

Geçmişte Tanrı’nın varlığı, ispatı ve yorumu çerçevesinde bazı düşünürler kutsal kitapları, bir kısmı felsefi argümanları, diğer düşünürler ise mistik tecrübeyi merkeze alarak meseleyi tartışmışlardır. Tanrı’nın varlığı ile ilgili meseleyi ‘mistik tecrübe’ etrafında tartışan düşünürlerden biri Mevlana’dır (ö.1273). Onun mistik tecrübesi yani aşk tecrübesi Tanrı’nın varlığına ulaşmadaki tek yoldur. O aşk tecrübesini, gençliğinde babasından ve çevresinden aldığı tasavvufi bilgi anlayışı bağlamında yorumlar. Bu tasavvufi bilgi ve dünya görüşü, duyuların ve aklın yetersizliğine vurgu yapan ve keşf/ilham gibi duygusal sezgiyi ön plana çıkaran (...) bir geleneğin devamı olarak öne sürülmüştür. Tanrı’nın varlığı ona göre rasyonel bir ispat veya bilimsel bir deney konusu olamaz. Tanrı, içsel bir tecrübe ile insanın benliğinde hissettiği bir şeydir. Bu içsel tecrübe yaşantısı yani aşk, beş şekilde insanın hayatında ortaya çıkar. Aşk/nur delili şeklinde, yani bizzat aşk duygusunun bir insanda var olması Tanrı’nın varlığını ispatlar. İkincisi, kendisinde aşk olan bir aşık, tabiata bakınca (temaşa) tabiatta da Aşk’ı (Tanrı) görür. Aşk, bir çiçeğin güzelliğinde, kuşların ötüşünde ortaya çıkar. Üçüncüsü, insanın kendisi ve kendi benliği de Tanrı’nın varlığına delildir (Kendini bilen Rabbini bilir). Dördüncüsü bazı yönleriyle peygambervari niteliklere sahipmiş gibi anlattığı veriler de Tanrı’nın varlığını delillendiren somut örneklerdir. Son olarak ise Mevlana, Aşk ve aşk tecrübesinin varlığına delil olarak Kur’an’da geçen mucizeleri gösterir. Peygamberin vahyini Kur’an’daki mucizeler doğruluyorsa, kendi aşk/gönül vahyini doğrulayan şey de kerametleridir. Mevlana delilleri tamamen mistik düzlemde açıklasa bile zaman zaman rasyonel delilleri kullanmaktan çekinmemiştir. O rasyonel delilin içeriğini kabul eder ve delilin ana temasını beyitlerinde kısa kısa anlatır. Bu yolu kullanmasının nedeni daha işlevsel olması ve hitabını genelde halka yapmasındadır. Fakat rasyonel delilleri ikincil deliller olarak ele alır ve hudus, imkan, ilk hareket, ekmel varlık ve gaye-nizam delillerini aşk tecrübesine göre yeniden yorumlar. Bunu nasıl yaptığı, eserlerinden yola çıkarak gösterilecektir. Mevlana mistik bir düşünür olarak Tanrı’nın varlığı meselesine duyguyla yaklaşmış, O’nun varlığını duygusal bir tecrübe konusu olarak görmüştür. Böyle bir duygusal yoğunluk (aşk) ve duygusal tecrübe insanın Tanrı’nın varlığını ispat etmesine yetmektedir. Rasyonel deliler, aşkı duygusu ve mistik tecrübe yanında önemini yitirmektedir. (shrink)

"Müfessirlerin Tarihsellikleri" ismini verdiğimiz işbu tez vesilesiyle öncelikle günümüzde Kur'ân ile yan yana anıldığına şahit olduğumuz "tarihsellik" kavramının esas itibariyle insana ait bir mefhum olduğuna, tefsir bünyesinde yaşanan birçok ihtilafın da "tarihsellik" tabirinin insana ait oluşunun tam manasıyla idrak edilemeyişinden kaynaklandığına dikkat çekilmiştir. Tefsir sahasında vuku bulan ve esasında insanın tarihselliğinden ileri gelen bu ihtilafların giderilmesi ile muhtemel yeni ihtilafların önüne geçilebilmesi, herkes gibi bir insan olan müfessirlerin tarihselliklerini inşa eden unsurların doğru tespitine bağlıdır. Bu sebeple müfessirlerin tarihselliklerini inşa ederek (...) onların tefsir tercihlerinde belirleyici olan ve müfessirleri tefsirde zorunlu olarak öznelliğe iten başlıca unsurlara tezimizin ilgili bölümlerinde örnekler üzerinden detaylı bir şekilde yer verilmiştir. Çalışmamızda nihai olarak ayetlerdeki kast-ı ilâhîye dair ve Kur'ân'ın nüzul ortamı hakkında zengin bir müktesebatı bize taşıyan sahih rivayetler ile nesnel tarihî malzemenin tefsir disiplininde müfessirlerin tefsir tercihlerini denetleyen birer otorite olarak tayin edilmesi sayesinde müfessirlerin kendi tarihselliklerine karşı eserlerini koruyabilecekleri sonucuna varılmıştır. (shrink)

Axel Honneth reconstructs Hegel’s social and political philosophy on the basis of the concept of recognition. For Honneth, recognition is a constitutive relation between individuals that is in principle symmetrical. By conceiving recognition through symmetry, Honneth effectively bans the inclusion of power within recognitive relation. He thus regards the relations of power as cases of non-recognition or misrecognition. In this paper, I develop an alternative theory of the constitutive relation between individuals for Hegel, one that is based on the asymmetrical (...) relation of power. To this aim, I focus on the chapter of “determinations of reflection” in the Science of Logic. Through a close analysis of Hegel’s Logic, I argue that the most fundamental form of relation between individuals is the relation of opposition, that individuals are solely constituted in and through the relation of opposition, and that the relation of opposition is essentially asymmetrical. Together, these claims establish... (shrink)

Marriage is one of the most important topics in the education field since life in this world is structured by interaction among families and between families and other social institutions. Dissatisfaction and unsustainability of marriage have led the urgency of premarital education in various countries. The problem is that the spread of virtual reality has made marriage itself to become more complex and experience reinterpretation and reconfiguration, moreover with the emergence of new kind of marriage in the digital era, i.e. (...) virtual marriage. Everybody who has observed, known, or even tried, certainly asks the question, “Could (or: should) I accept virtual marriage?” . This study was aimed to investigate the role of tolerance of ambiguity and illusion of intimacy in online dating in predicting the acceptance of virtual marriage. There were 420 adolescents and young adults (212 males, 208 females; Mage=21.10 years old, SDage=1.459 years; 338 students, 82 employees or entrepreneurs) in the Greater Jakarta, Indonesia, participated in this study. It was found that the acceptance was not predicted by the ambiguity tolerance, but by the illusion of intimacy in online dating. The psychometric issues, substantive discussion, and recommendation are presented at the end of this article. The trend of virtual marriage should not be allowed to roll away, by autopilot, without loaded by strategies in designing an online game as one of the pivotal educational technologies that needs to shape appropriate character and attitude for it. (shrink)

Philosophical accounts of humour standardly account for humour in terms of what happens within a person. On these internalist accounts, humour is to be understood in terms of cognition, perception, and sensation. These accounts, while valuable, are poorly-situated to engage the social functions of humour. They have difficulty engaging why we value humour, why we use it define ourselves and our friendships, and why it may be essential to our self-esteem. In opposition to these internal accounts, I offer a social (...) account of humour. This account approaches humour as a social practice. It foregrounds laughter and participation, and thereby gives an account of humour that helps to understand why we value humour, why we use it as we do, and why we use it to define our relationship to the world. (shrink)

Throughout this research, imposing the training of an Artificial Neural Network (ANN) to play tic-tac-toe bored game, by training the ANN to play the tic-tac-toe logic using the set of mathematical combination of the sequences that could be played by the system and using both the Gradient Descent Algorithm explicitly and the Elimination theory rules implicitly. And so on the system should be able to produce imunate amalgamations to solve every state within the game course to make better of results (...) of winnings or getting draw. (shrink)

The article deals with currents and tides. We look at the history of their observation in antiquity as well as alternative theories, designed to explain their nature. Major theories accessed are those by Aristotle, Posidonius and Seneca. Special attention is given to ancient explanation of the phenomenon of the periodical change of the stream in Euripus’ channel. Throughout we refl ect on an analogy between natural phenomena and the processes occurring in living organisms, common to our philosophers of nature, as (...) well as the peculiarities of their interpretation of the theory of mutual transformation of the elements. Besides, it is important to note the place of the method of analogy in their observations and theoretical constructions. (shrink)

Eugene Afonasin highlights the wealth of information on Pythagoras and his tradition preserved in Clement of Alexandria’s Stromateis and presents them against the background of Later Platonic philosophy. He  rst outlines what Clement knew about the Pythagoreans, and then what he made of the Pythagorean ideal and how he reinterpreted it for his own purposes. Clement clearly occupies an intermediate position between the Neopythagorean biographical tradition, rmly based on Nicomachus, and that more or less vague and difuse literary situation (...) which preceded the later developments, and in this respect is a very good source, worth studying for its own sake and as supplementary material which can help to understand the great Pythagorean synthesis attempted by Iamblichus. Developing their variants of the “exhortation to philosophy” (protreptikoi logoi), these men were much concerned with the educational value of the Pythagorean way of life rather than biographical circumstances, designed to place the ancient sage in the proper cultural context. (shrink)

I begin and conclude the article by arguing that culturalisation has contributed significantly to the decline of the Left and its universal ideals. In the current climate of public opinion, ‘race’ is no longer used, at least openly, as a scientific truth to justify racism. Instead, ‘culture’ has become the mysterious term that has made the perpetuation of racist discourse possible. ‘Culture’, in this newracist worldview, is the unquestioned set of traits continually attributed to the non-White Other, essentially to de-world (...) her Being and de-individualise her personhood. In other words, ‘culture’, as it is used in the old anthropological sense, is the magic incantation with which the Other is demonised, mystified, and/or ridiculously oversimplified. I focus on the phenomenon of ‘culturalisation’ as a common new-racist method of de-politicising the Other’s affairs and surrounding socio-political phenomena. The article is an attempt to discredit the paradigm of ‘culture’ as a pseudo-concept used commonly in cultural racism. This cultural racism routinely assumes ‘culture’ to be a natural given almost exactly as the pseudo-scientific paradigm ‘race’ was (and is still) used in some discourses of biological racism. If mentality X attributes categorical differences to different groups of people based on A and A is assumed to be natural, ahistorical, and/or metaphysical, then X is a racist mentality. Obviously, A does not have to be skin-color or ‘blood’ in order for X to be racist. (shrink)

The ancient names of Assam were Kamrupa and Pragjyotisa, which had been inhabited by the Kirata or Mongoloid people before the Aryan culture could spread its influence over the North Eastern part of India. Before the advent of the Aryan civilization, the Austric-Mongolian and Dravidian culture was the prevalent culture of the people of this area. According to some scholar, the Aryans advent in North East India was occurrence of the pre-Buddhist period. The period of the Brahmins was followed by (...) the Buddhist period, so far as the cultural history of India is concerned. In comparatively, ancient inscriptions of Assam, we find that, the high caste Aryans like Brahmans, Shatriyas and Kalitas entered into Assam and began to settle here even during the Pre-Christian era. The mention of Kamrupa and Devoka in the Allahabad pillar inscription of the Gupta king Samudragupta has an important bearing on the Aryanisation of North East India. In the domain of political system, it is all probable that the ancient Assam populated by the non-Khmer group of the Austric and the Tibeto-Burman people was in tribal state of society. Narakasura and Bhagadutta, the legendary kings of Assam were probably the first monarchical rulers and they were in all probability the Aryanised or Hunduised Mongoloid persons. In other words, the tribal political system of Assam was changed into monarchical system by the influence of the Aryan culture. (shrink)

Monkeypox, an infectious disease caused by the Orthopoxvirus, was identified in humans in 1970. It has recently emerged as a global health concern due to outbreaks beyond its endemic regions in Central and West Africa. This review examines the current state of medical treatments for monkeypox as of 2024, focusing on antiviral agents, immunotherapies, and supportive care measures. Monkeypox manifests with symptoms including fever, rash, and lymphadenopathy, with severe cases more common in immunocompromised individuals. Antiviral therapies such as tecovirimat and (...) brincidofovir are central to treatment strategies, with tecovirimat demonstrating efficacy in alleviating symptoms and reducing viral shedding. Emerging treatment strategies involve novel lipid-based formulations and combination therapies that integrate antivirals with immune-modulating agents. Supportive care remains essential, involving analgesics and antibiotics for secondary infections, while the MVA-BN vaccine plays a critical role in prevention. Research emphasizes the need for a deeper understanding of viral pathogenesis and host immune responses to improve therapeutic and preventive measures. Despite significant advancements, challenges remain, including potential antiviral resistance, disparities in healthcare access, and the necessity for enhanced diagnostic and surveillance capabilities. This review highlights the imperative for ongoing research, international collaboration, and investment in healthcare infrastructure to advance the management and prevention of monkeypox and to prepare for future outbreaks. (shrink)

This paper aims at helping trainees to overcome the difficulties they face when dealing with Arduino platform by describing the design of a desktop based intelligent tutoring system. The main idea of this system is a systematic introduction into the concept of Arduino platform. The system shows the circuit boards of Arduino that can be purchased at low cost or assembled from freely-available plans; and an open-source development environment and library for writing code to control the board topic of Arduino (...) platform. The system is adaptive with the trainee’s individual progress. The system functions as a special tutor who deals with trainees according to their levels and skills. Evaluation of the system has been applied on professional and unprofessional trainees in this field and the results were good. (shrink)

This paper suggests that time could have a much richer mathematical structure than that of the real numbers. Clark & Read (1984) argue that a hypertask (uncountably many tasks done in a finite length of time) cannot be performed. Assuming that time takes values in the real numbers, we give a trivial proof of this. If we instead take the surreal numbers as a model of time, then not only are hypertasks possible but so is an ultratask (a sequence which (...) includes one task done for each ordinal number—thus a proper class of them). We argue that the surreal numbers are in some respects a better model of the temporal continuum than the real numbers as defined in mainstream mathematics, and that surreal time and hypertasks are mathematically possible. (shrink)

In industrial societies where civil law and state institutions have become well established secular vehicles for governing the populace, it is widely assumed that the state no longer has an interest in fortifying the religious sector as a complementary source of social control. Thus, a distinction is drawn between the Islamic state that is ruled by religious law and the secular state of Western industrial societies in which religion is deemed to have lost its influence in the public sphere. This (...) dissertation argues that civil law is not religiously neutral and thus challenges a central premise of secularization theory. Introducing a new theoretical model that classifies civil law on the basis of its purpose-to protect religious liberty, engage or fortify the religious sector, or to advance universal norms-the author examines the impact of the three different types of legislation upon religious freedom and the individual autonomy of religious minorities in Sweden, an aggressively secularized industrial society. The author concludes that, viewed from the standpoint of a religious nonconformist, there is no discernible difference between living in a society that is overtly ruled by religious law (e.g., an Islamic state) and living in a "secular” society that is ruled by civil law either embedded with religious norms or designed to facilitate state appropriation of the religious sector as a complementary means of social control. In either environment, the author argues, the religious nonconformist will be forced to conform to the religious norms of the predominant religious group. (shrink)

This paper argues that higher-order doubt generates an epistemic dilemma. One has a higher-order doubt with regards to P insofar as one justifiably withholds belief as to what attitude towards P is justified. That is, one justifiably withholds belief as to whether one is justified in believing, disbelieving, or withholding belief in P. Using the resources provided by Richard Feldman’s recent discussion of how to respect one’s evidence, I argue that if one has a higher-order doubt with regards to P, (...) then one is not justified in having any attitude towards P. Otherwise put: No attitude towards the doubted proposition respects one’s higher-order doubt. I argue that the most promising response to this problem is to hold that when one has a higher-order doubt about P, the best one can do to respect such a doubt is to simply have no attitude towards P. Higher-order doubt is thus much more rationally corrosive than non-higher-order doubt, as it undermines the possibility of justifiably having any attitude towards the doubted proposition. (shrink)

If I see, hear, or touch a sparrow, the sparrow seems real to me. Unlike Bigfoot or Santa Claus, it seems to exist; I will therefore judge that it does indeed exist. The “sense of existence” refers to the kind of awareness that typically grounds such ordinary judgments of existence or “reality.” The sense of existence has been invoked by Humeans, Kantians, Ideologists, and the phenomenological tradition to make substantial philosophical claims. However, it is extremely controversial; its very existence has (...) been called into question. This paper aims to clarify the nature and reality of the sense of existence by studying a psychiatric condition in which the sense appears to be disrupted: depersonalization disorder (DPD). (shrink)

The 20th century was a bloody one, full of armed clashes which destroyed Europe, withered an entire generation’s hope of European-level peace. After the Versailles Treaty, the famous economist John Maynard Keynes uttered this prophecy: ”With such a peace treaty, you’ll be at war again within 20 years”. John Maxwell Coetzee, an important South-African novelist, called the 20th century “Satan’s century”. A tough statement yet extremely true unfortunately. Besides war, the past one hundred years also witnessed terrible totalitarian regimes occur, (...) such as the Nazi and fascism. The hardness of those regimes at least equaled the suffering caused by the world wars. One wouldn’t be wrong to call such regimes state terrorism: a leader suppressing his own citizens just to satisfy his own fantasy. The hugeness of their deeds goes beyond human imagination according to the number of victims. A classical word of wisdom describes terrorism as follows: ”It kills a few, but terrifies more”. (shrink)

In this paper I formalise the falsificationist proposal omitting Popper’s requirement of consistency. This omission results in (i) trivial theories being falsifiable in an inappropriate sense of the term, but also in (ii) some inconsistent non-trivial theories being so in an appropriate one. This justifies a slight alteration of the definition of falsifiability that excludes (i) but allows (ii). Instead of requiring that a falsifiable theory be consistent, my proposal only requires that the intersection of its classes of potential corroborators (...) and falsifiers be empty. (shrink)

Vera Zasulich’s shooting of Trepov, a governor of St Petersburg who had ordered the flogging of a political prisoner, in January 1878, catapulted her to international fame as a revolutionary heroine, a reputation that she put to good use by becoming one of the five ‘founding parents’ of Russian Marxism that created the ‘Group for the Emancipation of Labour’ in 1883. But her act of self-sacrifice also triggered, to her dismay, the institutionalisation of individual terrorist tactics in the Russian Populist (...) movement with the creation of the ‘People’s Will’ (Narodnaya Volya) Party in 1879. The organisation went into decline after the killing of Tsar Alexander II in 1881, and Populism itself was increasingly superseded by Marxism as the hegemonic force on the left with the rise of the Russian Social Democratic Labour Party (RSDLP). But individual terrorist tactics reappeared with the creation of the Socialist Revolutionary Party in 1902, prompting Zasulich to write an article for Die neue Zeit, the theoretical organ of German Social Democracy, in which she both condemned the Neo-Populist tendency as deleterious to the rising labour movement and supported the organisational plans for the RSDLP sponsored by the Iskra group, developed at length by Lenin in his book What Is to Be Done?, published in March 1902. This article provides the background to Vera Zasulich’s article ‘The Terrorist Tendency in Russia’ (December 1902), setting it against the history of the Russian revolutionary movement from 1878 to 1902. (shrink)

This study explores the core teachings of Buddhism and Confucianism, especially about homosexuality, and compares the two. This study argues that the attitude of Buddhism and Confucianism towards homosexuality is highly dependent on the cultural context in which these religions exist and are practiced. In other words, certain Buddhist/Confucian societies are sometimes more tolerant of homosexual practices than other Buddhist/Confucian societies. That is, the core teachings of religions cannot be merely a measure; culture participates in shaping religious responses to homosexuals. (...) However, it also does not mean that these two religions do not have a unique view on homosexuality. Using the literature study method, this study will focus on exploring the attitudes of these two religions, Buddhism and Confucianism, towards the practice of homosexuality, especially to queering the core teachings of both. The results of this study indicate that in both Buddhism and Confucianism, acceptance and rejection of homosexual practices exist, and almost all use their respective core teachings as arguments. In short, this study contributes to providing an overview of how homosexuality is accepted and rejected in Buddhism and Confucianism. (shrink)

One of the issues that caught my attention in the discussion on Religion and Human Rights, which is also an issue that has recently started to be hotly discussed in Indonesia, is the issue of LGBTQ+ minority rights (gay rights). This issue becomes interesting, the issue of gay rights, especially when this issue deals with the Freedom of Religion or Belief (FoRB). As we saw in the discussion of human rights at International, tensions between gay rights and FoRB in several (...) countries have their own characteristics. For example, in Indonesia, recently, the movement for defenders of the FoRB has begun to bloom, and, I observe, there is a tendency to include minority groups such as indigenous people, including LGBTQ+ people (gay rights), into their circle of struggle. The question is, how do religious freedom rights (FoRB) deal with gay rights? Or conversely, how do gay rights deal with religious freedom? In that context, this book becomes relevant to discuss. This book provides each author’s many different moral arguments and philosophical commitments. (shrink)

A pineapple is a tropical plant with eatable leafy foods most monetarily critical plant in the family Bromeliaceous. The pineapple is native to South America, where it has been developed for a long time. The acquaintance of the pineapple with Europe in the seventeenth century made it a critical social symbol of extravagance. Since the 1820s, pineapple has been industrially filled in nurseries and numerous tropical manors. Further, it is the third most significant tropical natural product in world creation. In (...) the twentieth century, Hawaii was a prevailing maker of pineapples, particularly for the US, be that as it may, by 2016, Costa Rica, Brazil, and the Philippines represented almost 33% of the world's creation of pineapples. In this paper, machine learning based approach is presented for identifying type pineapple with a dataset that contains 1,311images use 946 images for training, 197 images for validation and 168 images for testing. A deep learning technique that extensively applied to image recognition was used. use 70% from image for training and 30% from image for validation. Our trained model achieved an accuracy of 100% on a heldout test set. (shrink)

This paper presents five studies on the development and validation of a scale of intellectual humility. This scale captures cognitive, affective, behavioral, and motivational components of the construct that have been identified by various philosophers in their conceptual analyses of intellectual humility. We find that intellectual humility has four core dimensions: Open-mindedness (versus Arrogance), Intellectual Modesty (versus Vanity), Corrigibility (versus Fragility), and Engagement (versus Boredom). These dimensions display adequate self-informant agreement, and adequate convergent, divergent, and discriminant validity. In particular, Open-mindedness (...) adds predictive power beyond the Big Six for an objective behavioral measure of intellectual humility, and Intellectual Modesty is uniquely related to Narcissism. We find that a similar factor structure emerges in Germanophone participants, giving initial evidence for the model’s cross-cultural generalizability. (shrink)

Breast cancer is the leading cause of death among women with cancer. Computer-aided diagnosis is an efficient method for assisting medical experts in early diagnosis, improving the chance of recovery. Employing artificial intelligence (AI) in the medical area is very crucial due to the sensitivity of this field. This means that the low accuracy of the classification methods used for cancer detection is a critical issue. This problem is accentuated when it comes to blurry mammogram images. In this paper, convolutional (...) neural networks (CNNs) are employed to present the traditional convolutional neural network (TCNN) and supported convolutional neural network (SCNN) approaches. The TCNN and SCNN approaches contribute by overcoming the shift and scaling problems included in blurry mammogram images. In addition, the flipped rotation-based approach (FRbA) is proposed to enhance the accuracy of the prediction process (classification of the type of cancerous mass) by taking into account the different directions of the cancerous mass to extract effective features to form the map of the tumour. The proposed approaches are implemented on the MIAS medical dataset using 200 mammogram breast images. Compared to similar approaches based on KNN and RF, the proposed approaches show better performance in terms of accuracy, sensitivity, spasticity, precision, recall, time of performance, and quality of image metrics. (shrink)

This chapter explores a case study in contemporary fanaticism. We adopt Katsafanas’s conceptualization of fanaticism to make possible an in-depth discussion of and evaluation of a diffuse but important social movement — the anglophone manosphere. According to Katsafanas, fanatics are fruitfully understood as members of a group that adopts sacred values which they hold unconditionally to preserve their own psychic unity, and who feel that those values are threatened by those who do not accept them. The manosphere includes several social (...) movements, including incels, men’s rights activists, and men-going-their-own-way. We show that many members of these groups are well-characterized by Katsafanas’s theory of fanaticism, and that they have forged their fanatical group identity using tools that philosophers have tended to associate with more benign social movements and the task of “conceptual engineering.” Indeed, we think that manosphere groups have in many cases been more successful than more palatable liberationist movements, and that this case study in the dark side of conceptual engineering may be both sobering and informative. (shrink)

According to Nietzsche, drives are the ultimate constituents of virtues and vices. I argue that Nietzsche identifies two blueprints for character construction: a slavish, interpersonal blueprint, and a masterly, reflexive blueprint. When the interpersonal blueprint is implemented, a person becomes what he is called: his drives are shaped by the traits ascribed to him so that he becomes more like the sort of person he’s taken to be. When the reflexive blueprint is implemented, a person becomes more like the sort (...) of person she calls herself: her drives are shaped by the traits she ascribes to herself in a community of peers. The reflexive blueprint shares some surprising similarities with the interpersonal blueprint. I conclude with an account of Nietzschean summoning, which occurs when one person praises a generic type to an audience, implicitly inviting them to identify with that type and thereby to become more like it. (shrink)

This chapter aims to expand the body of empirical literature considered relevant to virtue theory beyond the burned-over districts that are the situationist challenges to virtue ethics and epistemology. We thus raise a rather simple-sounding question: why doesn’t virtue epistemology have an account of intelligence? In the first section, we sketch the history and present state of the person-situation debate to argue for the importance of an interactionist framework in bringing psychological research in general, and intelligence research in particular, to (...) bear on questions of virtue. In Section 2, we discuss the history and present state of intelligence research to argue for its relevance to virtue epistemology. In Section 3, we argue that intelligence sits uneasily in both responsibilist and reliabilist virtue frameworks, which suggests that a new approach to virtue epistemology is needed. We conclude by placing intelligence within a new interactionist framework. (shrink)

In Naked, Krista K. Thomason offers a multi-faceted account of shame, covering its nature as an emotion, its positive and negative roles in moral life, its association with violence, and its provocation through invitations to shame, public shaming, and stigmatization. Along the way, she reflects on a range of examples drawn from literature, memoirs, journalism, and her own imagination. She also considers alternative views at length, draws a wealth of important distinctions, and articulates many of the most intuitive objections to (...) her own view in order to defend it more thoroughly. As such, the book’s subtitle, The Dark Side of Shame and Moral Life, undersells its scope and ambition. This is an exploration not just of shame’s dark side but a kaleidoscopic appreciation of both the nature and the (dis)value of shame and shaming. Somewhat undercutting this breadth, Thomason relies heavily on Kantian intuitions about equal respect and recognition for persons and their dignity; in several key arguments, she tells us to disregard predictable and systematic consequences of emotions, practices, and institutions so that we can better focus on their constitutive or internal aspects. Of course, every philosopher inevitably brings theoretical commitments to bear when writing about moral psychology, but non-Kantian readers should be forewarned that — despite the fact that Thomason says that she does “not assume any particular moral theory” — her ethical conclusions about shaming and stigmatizing are likely to be plausible only to those who are already snugly tied into a web of “Kantian commitments” (p. 9). (shrink)

In this paper, I develop an account of Nietzschean exemplarism. Drawing on my previous work, I argue that an agent’s instincts and other drives constitute her psychological type. In this framework, a drive counts as a virtue to the extent that it is well-calibrated with the rest of the agent’s psychic economy and meets with sentiments of approbation from the agent’s community. Different virtues are fitting for different types, and different types elicit different discrete emotions in people with fine-tuned affective (...) sensitivity, making Nietzsche’s exemplarism doubly pluralistic. Exemplars show us how a type is expressed in different social and cultural contexts. Some live up to the full potential of their type, while others are stymied and demonstrate how pernicious influences can wreck a person’s psychology. While some exemplars inspire admiration that leads to emulation, others elicit a range of other emotions, such as envy, contempt, and disgust. If this is right, then Nietzschean exemplarism offers a richer, more evaluatively and motivationally nuanced moral psychology than the monochrome admire-and-emulate model currently popular. (shrink)

Michael H. Mitias argues that friendship is a central moral value constituting an integral part of the good life and therefore deserving a prominent place in ethical theory. He consequently calls upon ethicists to make immediate and decisive adjustments toward accommodating what he regards as a neglected organic relationship between friendship and morality. This is not a fanciful amendment to our standard conception of morality but a radical proposal grounded in a unifying vision to recapture the right way of doing (...) ethics. While the assessment is compelling, and the plea well-placed, neither has been fully understood in the scholarly reception of Mitias. This paper clarifies both. What sets it apart from other reactions to Mitias is a holistic approach drawing on literary considerations as well as philosophical ones. The combined aim is to demonstrate that Mitias is not seeking simply to restore friendship to its rightful place in normative ethical theory, which is indeed the full extent of his formal mission, but that he is seeking to do so specifically within virtue ethics. This interpretation rests on a broad engagement with Mitias’s publications beyond the recent treatise often taken understandably yet erroneously to be his only work on the subject. (shrink)

The materialist version of the mind/brain identity theory has met with considerable challenges from philosophers of mind. The author first dispenses with a popular objection to the theory based on the law of indiscernibility of identicals. By means of discussing the vexatious problem of phenomenal qualities, he explores how the debate may be advanced by seeing each dualist and monist ontology through the lens of an evolutionary epistemology. The author suggests that by regarding each ontology as the core of a (...) scientific research programme, each of these logically irrefutable hypotheses can be tested rationally. (shrink)

Despite the importance of human blood to clinical practice and research, hematology and blood transfusion data remain scattered throughout a range of disparate sources. This lack of systematization concerning the use and definition of terms poses problems for physicians and biomedical professionals. We are introducing here the Blood Ontology, an ongoing initiative designed to serve as a controlled vocabulary for use in organizing information about blood. The paper describes the scope of the Blood Ontology, its stage of development and some (...) of its anticipated uses. (shrink)

In this work, we propose a definition of logical consequence based on the relation between the quantity of information present in a particular set of formulae and a particular formula. As a starting point, we use Shannon‟s quantitative notion of information, founded on the concepts of logarithmic function and probability value. We first consider some of the basic elements of an axiomatic probability theory, and then construct a probabilistic semantics for languages of classical propositional logic. We define the quantity of (...) information for the formulae of these languages and introduce the concept of informational logical consequence, identifying some important results, among them: certain arguments that have traditionally been considered valid, such as modus ponens, are not valid from the informational perspective; the logic underlying informational logical consequence is not classical, and is at the least paraconsistent sensu lato; informational logical consequence is not a Tarskian logical consequence. (shrink)

Amidst the broad divergence in opinion of philosophers and scientists at understanding reality that has lent character to the historical epochs of the Philosophical enterprise, the crucial realization has always been, of the necessity of Epistemology in our entire program of making inquiry into ‘What Is’. This realization seems born out of the erstwhile problem of knowing. Epistemology, which investigates the nature, sources, limitations and validating of knowledge, offers a striking challenge here. Since we have no direct access to our (...) world around us, outside of the subjective experience offered us by our senses, we are handicapped at making comparisons of our beliefs with a concrete world, out there, or with elements of the world. Our statements about the world seem to stand alone, buffeted against the intimidating tide of possible contradicting circumstances. Our putative claims to knowledge, therefore, face the exigency of justification. Ayer, expressing the urgency of resolving this persisting lacuna, provides an alternative criterion of knowing, as ‘having the right to be sure’. Thus, it is this deep-seated concern that has evolved, over time, to become the primary thrust of the project of Epistemology, raising the controversy over which, of Epistemology or Metaphysics, is to be accorded the prime status of first philosophy. However, Aquinas is wise to build his epistemological premise on a firm metaphysical support, clarifying the needed development from being to knowledge. For, being has to first exist to constitute the object of perception, belief, and knowledge. Accordingly, our exposition of Aquinas’ epistemology will first take a cursory look at the theoretical and historical background to Aquinas’ Philosophy, before offering a general characterization of his theory of knowledge. Then, the paper will discuss his concept of sense perception as a basis for all knowing, followed closely by an analysis of cognition and Scientia. (shrink)

The demand of philosophizing in Africa has faced a history of criticism that has been particularly Eurocentric and strongly biased. However, that trend is changing with the emergence of core philosophical thinking in Africa. This paper is an attempt to articulate a singular issue in this evolution— the originality of African philosophy, through ancient Egypt and its influence on Greek philosophy. The paper sets about this task by first exposing the historical debate on the early beginnings of the philosophical enterprise, (...) with a view to establishing the possibility of philosophical influences in Africa.It then goes ahead to posit the three hypotheses that link Greek philosophy to have developed from the cultural materiality of Ancient Egypt, and the Eurocentric travesty of history in recognizing influences of philosophy as from Europe alone, apart from Egypt. (shrink)

In recent years, some eminent scientists have argued that free will, as commonly understood, is an illusion. Given that questions such as ‘do we have free will?’ were once pursued solely by philosophers, how should science and philosophy coalesce here? Do philosophy and science simply represent different phases of a particular investigation—the philosopher concerned with formulating a specific question and the scientist with empirically testing it? Or should the interactions between the two be more involved? Contemporary responses to such questions (...) have occasionally given rise to conflict amongst members of different disciplines. Some individual scientists have dismissed philosophical objections to their scientific theories on the grounds that the philosopher lacks experience in their respective field. And some individual philosophers have rejected scientific theories on a priori grounds, without giving due consideration to the empirical evidence. In this paper, I argue that such dismissiveness, on both sides, is mistaken. I will do so by putting forward a view that is inspired by the American philosopher and psychologist William James, who has been characterised by recent commentators as having performed ‘boundary work’. Boundary work involves transgressing the dividing lines between such disciplines, and attempting to solve certain problems without being restricted to the methodology of a single discipline. To help support this position, I will examine a series of contemporary problems that are pursued in both philosophy and science that relate to moral responsibility and free will. I will argue that in order to solve such problems we need to perform boundary work. (shrink)

Este livro é um 'ancestral' em pré-print do meu livro de 2006, Introdução à Teoria da Predicação em Aristóteles (ISBN 978-85-268-0716-1), publicado pela Editora da Unicamp (ver https://www.academia.edu/6912408/Introdu%C3%A7%C3%A3o_%C3%A0_teoria_da_predica%C3%A7%C3%A3o_em_Arist %C3%B3teles). O ancestral foi felizmente muito citado, mesmo depois da aparição do livro definitivo em 2006. -/- This is an ancestor (in pré-print) of my 2006 Book, 'Introdução à Teoria da Predicação em Aristóteles' (ISBN 978-85-268-0716-1), published by Editora da Unicamp (see https://www.academia.edu/6912408/Introdu%C3%A7%C3%A3o_%C3%A0_teoria_da_predica%C3%A7%C3%A3o_em_Arist %C3%B3teles). The ancestor was cited by many, even after the definitive book (...) appeared in 2006. (shrink)

Recently, following the social and subjective consequences of the neoliberal wave, there seems to be a renewed interest in work as occupying a central place in social and subjective life. For the first time in decades, both sociologists and critical theorists once more again regard work as a major constituent of the subject’s identity and thus as an appropriate object of analysis for those engaged in critique of the social pathologies. The aim of this article is to present a succinct (...) analysis of Axel Honneth’s thoughts on the concept of work and to propose an approach granting it a more substantial role in social theory. To this end, this article will embark upon a reappraisal of the importance of the material and psychological dimensions of the subject’s interactions in the world of work. It aims to demonstrate that the normative demands associated with these dimensions are, like the normative demands of recognition, immanent and universal. In other words, it will argue that the normative ideals related to individuals’ bodily and psychic life (in the workplace and beyond) are not necessarily utopian in the negative sense (abstract and unrealistic). If this is indeed the case, theorists could take these normative demands for emancipation as a guide to analyzing the sociological, political and moral implications of the transition from the ‘Fordist’ to the ‘post-Fordist’ organization of labor. (shrink)