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Sarah Kane's Blasted is a harrowing exploration of violence, trauma, and the fragility of human morality in a world ravaged by brutality. Through the characters of Ian and Cate, Kane examines the collapse of societal structures, the abuse of power, and the enduring question of what it means to act ethically under extreme circumstances. The play's graphic depictions of abuse and vulnerability force audiences to confront the raw complexities of morality, particularly in the context of suffering and survival. This paper investigates Ian's transformation in Blasted through the lens of Kant's philosophy of moral actions. According to Kant, the morality of an action is determined not by its outcome but by the intention and adherence to moral duty guiding it. Ian's progression from an unjust aggressor to a helpless dependent raises critical questions about the ethical value of his later actions and whether they signify genuine moral growth. By contrasting Ian's behaviour with Cate's acts of selflessness, this analysis aims to uncover the more profound ethical implications of Kane's work, emphasizing how her play challenges and redefines the boundaries of morality in the face of unimaginable violence. [ABSTRACT FROM AUTHOR]

Kant grounds his theory of punishment differently from utilitarianism, the dominant conception of 18th century thought, and rejects a conception of punishment that instrumentalizes human beings. Utilitarian thought supports deterrence in punishment and rehabilitation of the offender for social benefit. However, Kant claims that punishment should not be imposed for any purpose, but only because it is a categorical imperative. Kant, who bases his theory of punishment on the categorical imperative, adopts a retributivist (ius tallionis) approach in the execution of punishment. In this sense, Kant thinks that instead of punishments that will rehabilitate the criminal, the criminal should be given the punishment he deserves. Due to the rigidity of this conception, Kant has been subjected to many criticisms, and for this reason, it has been argued that Kantian retributivism also involves deterrence. This study aims to analyze the basic principles of Kant's theory of punishment within the framework of retributivist and deterrent conceptions of punishment. [ABSTRACT FROM AUTHOR]

Kant also left an influential teaching in the philosophy of law, one of the important disciplines of philosophy. According to Kant, the metaphysics of nature based on reason, which is accepted as the basis of positive sciences, is as important as the "metaphysics of morality based on pure practical reason" from which theoretical and practical law emerges. Law, which forms the basis of moral metaphysics, is a concept of pure reason; Kant, who says that "there are synthetic a priori propositions" in law as in sciences, is proof of his upright stance against legal relativism. Kant, who made a great contribution to the development of positive law based on reason, had views that would form the basis of the theory of legal positivism based on the distinction between morality and law, but he did not exhibit a strict stance like the legal positivists who came later, and stated that positive law was related to types such as natural law and divine law, and displayed a middle-of-the-road attitude. Kant, who pioneered two important legal philosophers such as Austin and Kelsen, who tried to present a pure and positive science of law, has groundbreaking modern views on both pure legal theory and the issues that constitute legal practice. In Kant's legal theory, it is possible to come across information about most of the legal understandings expressed in terms of classical, modern, natural and positive law in terms of legal history. [ABSTRACT FROM AUTHOR]

Nietzsche is one of the philosophers influenced by Hüseyin Rahmi Gürpınar. It is possible to come across many views and concepts related to Nietzsche's perception of morality in Gürpınar's novels. In this study titled Nietzsche's Perception of Morality in Hüseyin Rahmi Gürpınar's Novels, the author's novels Ben Deli miyim? (1925), Kokotlar Mektebi (1929) and Dünyanın Mihveri Kadın mı, Para mı? (1949) are analyzed around the concepts of herd morality, will to power and free man, which constitute the foundations of Nietzsche's understanding of morality. During the analysis, the context in which the philosopher's name is mentioned in the novels, direct quotations from his works and how these concepts are reflected in the actions and thoughts of the protagonists were tried to be determined. In addition to these, Gürpınar's views on Nietzsche in his prose are also included. [ABSTRACT FROM AUTHOR]

In this study, the issue of state and duty is examined in the context of Aristotle's Politics. Aristotle claims that the ultimate goal of human life is 'happiness' and therefore defines the ultimate goal of the state as enabling a just and happy life. Indeed, in Aristotle's eyes, the state is, in a sense, the ground for human self-realization; it is responsible for not only the material but also the spiritual existence of the individual because the main issue is not only living, but also 'living well'. According to Aristotle, the state is responsible for many duties, both to meet the needs of the individual and to achieve moral competence, and to ensure the well-being and happiness of society. In other words, Aristotle's 'state' is responsible for many areas, most of which are considered primary public services today, such as defense, security, justice, education, health, public works, agriculture, trade and economy, for the ultimate happiness of the individual and the public. [ABSTRACT FROM AUTHOR]

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Hz. Peygamber’in inşa ettiği ahlâk sisteminde öne çıkan ticarî esasların tespitini hedefleyen bu makalede yetkinlik, girişimcilik, işe erken başlamak, dürüstlük ve güvenilirlik, kolaylık göstermek, orta yol izlemek, bencillik, savurganlık ve gösterişli yaşam tarzından kaçınmak gibi evrensel nitelikli ilkelerin vurgulandığı görülmüştür. Ne var ki, söz konusu teorik-pratik ahlâkî esasların varlığını sürdürebilmesi için yasal düzenlemelerle / hukukî müeyyidelerle desteklenmesi gerekir. Zira dünya-ahiret dengesinin kurulup hayatın anlam kazanması buna bağlıdır. Aksi halde güvensizlik, yalan, hile, haksız rekabet, tefecilik, savurganlık, bencillik, kıskançlık, açgözlülük gibi savrulma ve taşkınlıkların sosyal dokuyu bozması ve ekonomik krize yol açması kaçınılmaz olacaktır.

Copyright of Turkish Journal of Business Ethics is the property of Economic Enterprise & Business Ethics Association and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Emile Durkheim, one of the founding figures of sociology, placed religion and morality at the center of his theoretical framework. He identified religion and morality as indispensable elements for society and undeniably emphasized their functions in society. Because according to him, the continuity and order of social life depends on the normative structure produced by religion and morality. In this context, he has something to say about living together and sustaining life as a social being, which is one of the most important problems of our age. This study aims to evaluate Durkheim's theory of religion and morality in terms of contemporary social issues and social theory. In order to achieve this goal, firstly, Durkheim's understanding of society, which allows us to comprehend his understanding of religion, will be explained and then Durkheim's main concerns about the phenomenon of religion will be explained. Finally, based on Durkheim's thoughts, a path will be presented on how to approach the macro problems of today's world. In this way, it will be proposed to recall Durkheim with a critical eye for the solution of today's social issues. In the article, which is written with the intention of questioning the meaning of classical sociologists and more specifically Emile Durkheim in terms of contemporary social theory, it will be claimed that macro theories are still functional for the solution of macro problems. However, the necessity of a critical evaluation in this functional focus will be underlined. In this sense, the study, which includes a theoretical discussion and is based on a literature review, opens up for discussion Durkheim's contributions to the solution of current problems. [ABSTRACT FROM AUTHOR]

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Copyright of Journal of Academic Social Resources is the property of Journal of Academic Social Resources and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

In the research, which is based on the assumption that the human is a material and spiritual whole, it is aimed to reach some educational principles by considering the possibility of overcoming the metastases caused by simulation through education. It can be said that we live in a telematic age created by algorithms and codes, unlike the ages dominated by transcendence and human mind. This age, which is dominated by images, poses its own unique speed and image-related problems. The concept of freedom, which is generally discussed in research on human beings, has been discussed assuming that it is appropriate for the determination of this circumstance. Freedom, which is a concept explained by attributing moral, legal, and political meanings, is generally used in the meanings of liberty, freedom from restraint, and obtaining certain rights. This study has been discussed in line with the understanding of "freedom as the output of an enriched essence", taking into account Baudrillard's situational findings on freedom and benefiting from the possibilities of Turkish. It can be said that Baudrillard, discussing the cybernetic age from a philosophical and sociological perspective, handles the issue with a literary language at least as much as science fiction writers. He is a thinker who gives his own meanings to the concepts of the modern age such as cybernetics, simulation, simulacrum and seduction, and expresses his analysis, presentation and criticism in his own style and language. In this respect, his approaches are the subject of this research. In this study, under the titles 'Jean Baudrillard's View of the Concept of Freedom' and 'The Adventure of Freedom from Authentic Man to Modern Man', his understanding of freedom is presented. In the section titled 'Discussing the Possibility of Reconstructing Freedom', the generally accepted definition of freedom and whether if it is possible to reconstruct it was discussed. This research was carried out based on the thoughts of Baudrillard, a philosopher famous for his criticisms of simulation and modernism, and his views and comments about the modern world and freedom were used as data in the article to identify the problem and derive educational principles. In the study based on the qualitative analysis of the data obtained from the literature review, the person realizes himself between nature and Transcendence through self-education; activities to reduce the attribution of false meanings to concepts; some principles have been identified, such as the development of computational thinking teaching. Since these principles may be useful in the processes of creating and developing a new understanding of education suitable for the metastases of the simulation order and the cybernetic age, the necessity of similar examinations is among the outcomes of the research. According to Baudrillard, the main features of the age we live in are as follows: In his thought, this age exhibits a feature that prevents freedom and distances man from his mind and essence. In this respect, he considers modernity as an age in which the human being is removed from being a creature and is observed to transition to the role of a consumer despite being assigned the role of a subject. In addition, he added that the characteristics of this age are the prioritisation of the body and the subjection of everything to exchange by removing the human being from the mind and soul. According to Baudrillard, it is witnessed that the human being, who took responsibility on himself in the modern period, transfers his responsibility to artificial intelligence in simulation. He thinks that in the age of simulation, the fast global information-communication reveals a single, isolated, and multiidentity human type. In addition, as a characteristic of the simulation age, the fact that those attributed to the referent such as word, concept, situation have no other reference other than themselves can be added to these features. In this context, it can be said that many concepts have undergone a semantic shift or distortion. In Turkish language, the concept of freedom can be understood as the flourishing of the essence. In the study, which is based on the qualitative analysis of the data obtained from the literature review, some principles regarding the problematic of the flourishing of the essence in simulation have been identified. In this context, it is assumed that the principles reached may be useful in the processes of creating and developing a new educational approach suitable for the metastases of the simulation order and the cybernetic age. In this respect, some of the results that should be taken into consideration in order to struggle with the metastases of the simulation age can be summarised as follows: Self-education and making oneself aware of oneself between nature and Transcendence can be considered as a terminal behaviour to get rid of simulation. In this context, the human mind needs to be developed through natural sciences, mathematics and logic. Therefore, it is recommended to create activities to try to reduce the attribution of false meanings to concepts and to improve the teaching of computational thinking. In addition, considering the data in the study, it seems possible to infer that in the cybernetic age, the person begins to move away from wonder, thus limiting the possibility of the emergence of the modern human being or the person who has flourished human essence. As a result, it is concluded that the necessity of creating and developing an educational understanding order the simulation order is obvious. [ABSTRACT FROM AUTHOR]

Copyright of Felsefe ve Sosyal Bilimler Dergisi (FLSF) is the property of Felsefe ve Sosyal Bilimler Dergisi (FLSF) and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Felsefe ve Sosyal Bilimler Dergisi (FLSF) is the property of Felsefe ve Sosyal Bilimler Dergisi (FLSF) and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Journal of Sport for All & Recreation / Herkes Için Spor ve Rekreasyon is the property of Journal of Sport for All & Recreation / Herkes icin Spor ve Rekreasyon Dergisi and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

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İslam düşüncesinde teklif konusunun farklı mezhepler tarafından vahiy ve akıl ekseninde değerlendirilmesi, bağımsız insan varlığının ilahi sorumluluğunun kaynağıyla ilgili problemlere çözüm bulmaya yönelik bir faaliyettir. Acaba insan yaratılışı itibariyle ilahi yardım ve yönlendirme olmaksızın bu sorumluluğu tek başına bilme, idrak etme ve gereğini yerine getirebilme imkân ve kudretine sahip midir? Yoksa insanın sorumluluğu ilahi bildirimlerle mi yükümlülüğe dönüşüyor ve insan bu aşamadan sonra mı hesaba muhatap oluyor. Teklif kelimesi teklif eden (mükellif), teklif yapılan kişi (mükellef) ve teklifin konusu olmak üzere üç temel bileşenden oluşur. Terim olarak imtihan maksadıyla sonucunda ödül ve ceza gözetilerek öznesine zahmet ve külfet verecek olan bir şeyin yapılmasını emretmek demektir. Teklîf kavramı kelâm ekollerinin değer teorileri çerçevesinde şekillenmiştir. Bu bağlamda ahlâkta değerin ontolojik statüsü ile bu değere dair insan bilgisinin kaynakları hakkında eşzamanlı bir tartışma yaşanmış olup, bu iki tema nadiren net bir şekilde birbirinden ayırt edilmiştir. Bu iki konuyla ilgili üç farklı tutum gelişmiştir. Birincisine göre değerlerin nesnel bir varlığı olup, bağımsız insan aklıyla veya vahiyle bazen de her ikisiyle bilinebilir. İkincisine göre değerler özünde Allah’ın emirleri doğrultusunda şekillenmekte olup, son tahlilde yalnızca vahiy tarafından bilinir ve akıl, vahye göre ikincil bir pozisyona sahiptir. Üçüncüsüne göre ise değerler nesnel olup, ilim sahiplerinin bağımsız aklıyla tamamen bilinebilir. Buna göre değerlerin ontolojik yapısı ve bununla ilgili insan bilgisinin kaynakları hususunda vahiy ve aklın yetkinlik alanı konusunda kelâm ekollerinde farklı tutumlar geliştirilmiştir. Hanefî-Mâtürîdî kelâm okulunda değer teolojisi akıl ile vahyin birlikte işlevsellik kazandığı ortak bir alanı oluşturmaktadır. Akıl eşya ve fiillerdeki iyilik ve kötülüğü genel hatlarıyla bilirken, vahiy bunu pekiştirip detaylandırmaktadır. Öte yandan akıl vahiyle bildirilen değerlerin bilinmesi ve anlaşılması için bir zemin ve temel görevi görmektedir. Netice itibariyle iyilik ve kötülük vahiy veya akıl yollarıyla bilinmekle beraber bütün bu süreçler akıl zemininde ve temelinde gerçekleşmektedir. Allah’ı bilmek, O’na ortak koşmamak ve şükretmenin gerekliliği gibi hususları kapsayan alanda akıl bu bilgilere doğuştan sahip olabilirken, daha spesifik alanlarda vahye ihtiyaç duymaktadır. İyilik ve kötülüğün akıl tarafından bilinmesi hususunda Hanefî-Mâtürîdî kelâm okuluyla Mu‘tezile arasında bir benzerlik olsa da bu bilgiye bağlı olarak insanlara bir sorumluluk yükleme noktasında iki mezhebin birbirinden ayrıştığı görülmektedir. Zira akıl eşya ve fiillerin özünde var olan iyilik ve kötülüğü bilmekle birlikte, bu bilgi doğrultusunda hüküm koyma yetkisine sahip değildir. Ayrıca aklın sağlıklı bir şekilde düşünüp hakikati bulma noktasında birtakım engellerin bulunması da onun yardımsız ve tek başına doğru karar vermesini olumsuz etkilemektedir. Bunda etkili olan bir başka unsur da aklın yaratılış bakımından sınırlı bilme ve idrak etme gücüne sahip olmasıdır. Esas itibariyle iyilik ve kötülüğü kavrama noktasında bir âlet ve vasıta konumunda olduğundan aklın işlevi eşya ve fiillerin sahip olduğu ya da kazandığı değer durumuna göre değişmektedir. Bu bağlamda iyilik ve kötülük bakımından eşya ve fiiller iki kısma ayrılmaktadır. Birincisi ontolojik olarak iyi ve kötü olanlar, ikincisi ise zatının dışında başka sebeplerden dolayı iyi ve kötü olanlardır. İyilik ve kötülüğü kendi özünden kaynaklı olduğu için akıl doğuştan iyi gördüğü doğruluk ve adaleti emrederken kötü gördüğü yalan ve zulmü de yasaklar. İlahi emir ve karşılığında da sevabın olması ancak akla dayalı bu zorunluluk temelinde gerçekleşir. Bir başka açıdan ise hükümler vâcib, mümteni ve mümkün olmak üzere üçe ayrılmaktadır. Vâcib ve mümteni‘ özünden kaynaklı bir şekilde eşya ve fiillerde aklın doğuştan getirdiği ve zorunlu olarak bildiği durumlarla ilgili olup, vahiy burada akla tabi olmak durumundadır. Çünkü akıl ve vahiy Allah’ın delilleri olduğundan birbirlerine zıt olmaları düşünülemez. Kendi özünün dışındaki sebeplerden dolayı iyi ve kötü olan durumlarda ise mümkün hükmü geçerli olup, aklın tek başına kesin ve zorunlu karar vermesi doğru değildir. Burada şartlar ve duruma göre bir değişkenlik söz konusu olduğundan akıl ilahi bildirime ihtiyaç duyar. Genelde kelâm mezheplerinin özelde ise Hanefî-Mâtürîdî okulun teklifle ilgili fikirlerinin ele alındığı bu çalışmada, konu kelâm ve fıkıh usûlü disiplinleri bağlamında incelenecektir. Erken dönemde kelâm alimlerinin aynı zamanda fakih olmaları, teklifle ilgili fikirlerinin her iki disiplini de kapsadığını göstermektedir. Bu münasebetle aynı kimliğin iki farklı yüzünü temsil eden Hanefî fakihlerle Mâtürîdî kelâmcılarının bu konudaki görüş ve düşünceleri aydınlatıcı olacağından Hanefî fıkıh üsûlü ile Mâtürîdî kelâm eserleri araştırmanın referans kaynağı olmuştur.

ÖZ: Epiküros Helenistik Dönem hazcılık öğretisinin başlıca temsilcisidir. O, hazzın kendi başına bir iyi olduğu noktasında, Aristippos başta olmak üzere, birçok hazcı filozofla aynı görüştedir ancak mesele hazzın mahiyetini konuşmaya geldiğinde söz konusu filozofların çoğundan ayrılır. Nitekim Epiküros tek türden bedensel hazlar tasnifini yeterli görmemiş ve hazlar arasında niceliksel olanın yanında niteliksel bir sınıflamaya da yer vermiştir. Epiküros’a göre insan yaşamının amacı mutluluktur ve mutlu bir yaşam haz dolu bir yaşamdır, bununla birlikte yaşamın amacı olacak türden bir mutluluğa erişmek anlık doyumlar içeren salt bedensel hazlarla değil, daha çok yaşam boyu sürmesi beklenen kalıcı hazlarla mümkündür. İşte, bu çalışmada Epiküros’un hazcılık öğretisinin sınırlarını çizdiği türden mutlu bir yaşama erişmede erdemlerin rolünün ne olduğu araştırılmıştır. Epiküros erdemlerin mutlu bir yaşamın ayrılmaz bir parçası olduğunu iddia etmiştir ve dahası bu iddia bir yönüyle araştırmacılara Epiküros felsefesinde erdemli bir yaşamın kendi başına bir amaç olup olmadığını düşündürmüştür. Ne var ki Epiküros’un yaşamın nihai amacının mutluluk olduğu iddiası kesin bir dille ortadadır ve bu iddia teorisinin diğer unsurlarını mutluluğa göre araçsal bir konuma indirgemektedir. Dolayısıyla Epiküros’un hazcılık öğretisinde erdemler, kendilerine yüklenen anlam ne kadar güçlü olursa olsun, temelde araçsal bir değere sahiptir. ABSTRACT:In Hellenistic Period Epicurus was the main representative of the hedonism doctrine. He agrees with many hedonist philosophers, especially with Aristippos, on the point that pleasure is a good in itself, but he differs from most of the philosophers in question when it comes to the nature of pleasure. Hence, Epicurus did not satisfied with the clasification that based only on corporeal pleasures and included a qualitative classification as well as a quantitative one among the pleasures. According to Epicurus, the purpose of human life is happiness and a happy life is a life full of pleasure. At the same time, achieving the kind of happines that could correspond to purpose of life would possible with permanent pleasures that are expected to last throughout life, not just with corporeal ones. In this study, the role of virtues in reaching to a happy life, framed by the doctrine of hedonsim on the lines of epicureanism, has been investigated. Epicurus has claimed that virtues were an integral part of a happy life, and moreover, this claim, in a way, has made researchers think whether a virtuous life was an end in itself in the philosophy of Epicurus. However, the claim of Epicurus according to which the ultimate purpose of life is happiness is absolutely clear, and this claim reduces the other elements realitive to happiness in his theory to an instrumental position. Therefore, in hedonist theory of Epicurus virtues essentially have an instrumental value and the strenght attributed to them does not matter.

This study examines the relationship between Islamic religion and sports. Throughout history, sports and athletic competitions have existed in all societies. In addition to being a form of play and entertainment, all educators emphasize the contribution of sports to mental and physical development and its role in instilling moral virtues. Due to the moral virtues it instils in individuals, sports have become an indispensable subject in all educational institutions. Historically, some sports activities have religious origins. For example, a type of basketball game played by the Mayans in history involves religious rituals. Athletics games in ancient Greece are a part of polytheistic religions. Some Olympic games played in history also have religious origins. The religion of Islam has approved sports and sports activities within the framework of certain basic principles. These fundamental principles in Islamic law books are derived from the Quran and Sunnah. Prophet of Islam Muhammad himself did sports and encouraged his friends around him to do sports. On various occasions, the Prophet Muhammad organized sports competitions and awarded prizes to athletes who succeeded. There are some principles for a sports event to be halal in Islam. For example, sports and sports activities should not interfere with prayers. A sports activity should not harm human, animal, or environmental health or contain feelings of revenge. Sports should not lead to gambling or other activities prohibited in Islam. During sports activities, coarse or offensive language should not be used. Sports attire should comply with the clothing standards outlined in Islam. In a sports competition, the rules should be equal and fair for everyone. In a sports competition, the rules should be equal and fair for everyone. Any sports activity conducted with attention to these principles is considered permissible from an Islamic perspective. [ABSTRACT FROM AUTHOR]

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Copyright of Dokuz Eylül University Law Review is the property of Dokuz Eyluel University, Faculty of Law Journal and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Islamic sources references discuss the human being on the soul, body, and morality. Considering ethics as a science of mental health, the concept of "et-tıbbu'r-rûhânî" encompasses spiritual medicine, self-discipline, moral education, willpower training, personality development, and psychiatry. This concept is critical to understand the relationship between the soul and the body in Islamic thought., This term emphasizes the attention to heart diseases and highlights that one of the centers of psychological illnesses is the heart, thereby enabling individuals to be evaluated from a holistic moral perspective. The philosopher Abu Bakr Razi is known as the first to produce a work under the name "ettıbbu'r-rûhânî" in Islamic thought. He mentioned that one branch of medical science is related to the body while the other is related to the soul. Razi drew attention to heart diseases in his work. He stated that individuals who fail to control their anger and restrain their desires are prone to spiritual illnesses such as sadness, anxiety, and fear of death. He revealed coping strategies for such individuals to deal with adverse situations. This study examines conditions that affect mental health. [ABSTRACT FROM AUTHOR]

The main aim of this study is to determine the directors’ senses towards the relation among ethics, social interaction and cyber psychology. Within this scope, the survey form prepared towards this research is applied around six towns of İzmir province between 03/01/2022-14/02/2022. 192 (n=192) directors about 44 female and 148 men are included in the study. The sense of directors’ ethics and cyber psychology importance is determined to be at high level. As a result of factor analysis findings, cyber psychology from the point of gender; varies in dimension of affective-reactional, mechanic-dynamic interaction, motivational contingency and reflexive approach factors, ethics in terms of education and marital status variables; varies in dimension of executive attitudinal determinism, social interaction, cyberpsychology; varies in dimension of effective-reactional, mechanic-dynamic interaction, motivational contingency and reflexive approach factors, it has been observed that there is no differences in terms of age variables. The finding has been reached that graduate participants put more emphasis on the factors. It has been determined that cyberpsychology influences directors negatively in dimension of affective-reactional, mechanic-dynamic interaction, motivational contingency and reflexive approach and there is a positive linear relationship among ethics, social interaction and cyberpsychology. As a result, Cyberpsychology is seen as a new field within management and applied psychology. [ABSTRACT FROM AUTHOR]

This study deals with the examination of the book titled Jihad, the Dynamic of Islam, which deals with the concept of jihad, which has an important place in Islamic law, from a different and broad perspective. This book, which was pen by Saffet Köse, was published by Plural Publications in 2019. The book examined the jihad as all actions performed under the name of glorifying the religion of Allah. This book, which is organised as three main sections other than the introduction section, examined the concept of jihad in the Qur'an and in the life of the Prophet (saas), and responded to them by mentioning the criticisms of the West about the concept of jihad. In the book, he also touched upon the aspects of jihad in fields such as science, economy and culture. He also drew attention to the importance of the representation aspect of the Muslim society in order to ensure this dynamism. [ABSTRACT FROM AUTHOR]

Although the science of kalām, which played an important role in the construction of the Islamic belief system in the historical process, and the denialist movements that oppose these belief systems differ from each other in terms of foundations and goals, they sometimes showed similarities in terms of procedure, method and discourse. This situation gave the impression that there is a harmony and parallelism between thought structures that differ from each other in many points, as in the case of Muʿtazila and deism. These structures, which constitute two opposing movements of thought regarding the possibility and necessity of prohethoot and revelation, have reached different results by using the same procedure and method to prove their own theses. This study aims to question the reality of the similarity in method between Muʿtazila and deism, which at first glance seems to support such an impression, in terms of the source of morality. Deism accepts the existence and unity of God, as in the classical period, but argues that prophethood and revelation are impossible and unnecessary by putting forward rational justifications. There are three basic arguments put forward by deism in terms of the source of morality. The first of these is that moral values are inherent in the essence of things and actions, secondly, these inherent features of things and acts bring about a deterministic necessity because they are the determining reasons that necessitate the value of the act, the last one is that moral values can be known by reason alone, without divine help. On the other hand, the Muʿtazila school of theology defends the possibility and necessity of prophethood and revelation on rational grounds and accepts it as a divine obligation. The conclusion reached by Muʿtazila, who tries to reveal the source of morality with a similar discourse and method, is different from deism. Although there are different views against these three basic arguments of deism, some Muʿtazila theologians argue that moral values are inherent in the essence of things and actions, while others take into account the states and conditions related to moral values. One of the most important reasons behind Mu'tazila's different views on this issue is their natural philosophy. Contrary to deism's thesis that moral values can only be known through reason, although Muʿtazila grants the mind a wide range of competence both a priori and theoretically, this is not a mind independent of divine declarations. In this context, the fact that revelation and reason are both created by God brings about harmony and coordination rather than contradiction and disharmony between the two. In contrast to deism's understanding of a deterministic necessity regarding moral values depending on the ontological structure of things and actions, Muʿtazila argued that values of things and actions were essentially created by God and that this situation did not cause a necessity independent of His power and will. By making a comparison between deism and Muʿtazila regarding the source of morality, the study aims to reveal the differences in the context of the foundations and goals between these two movements of thought. [ABSTRACT FROM AUTHOR]

This study aims to understand the ethical source of the selfless efforts as a prosocial behavior taken by mine workers during search and rescue operations after 6 February earthquakes. The study is qualitative and follows a phenomenological methodology. In this regard, face-to-face and online interviews with 17 individuals were conducted using the intentional and snowball sampling methods. Partici-pants are mine workers from TTK and private miners in Zonguldak who voluntarily helped in search and rescue operations following the earthquakes on February 6, 2023. A semi-structured interview form prepared by the researchers was used as a data collecting technique, and the results were analyzed using the descriptive analysis method. Themes, categories, and codes were developed by reviewing the literature, research questions, and participant responses. The findings were analyzed under four themes: (i) description of the work performed during the search and rescue operations, (ii) ethical justification of the work done during the search and rescue operations, (iii) definition of success, (iv) challenges encountered during search and rescue operations and ways to overcome them. The results indicate that while a sense of community is the most essential aspect in justification prosocial behaviors, belief, conscience, and empathy are all important. Additionally, it has been found that in high-risk workplaces, at combination of ethical principles and professional skills enhances productivity. These results are predicted to contribute to moral and values education. [ABSTRACT FROM AUTHOR]

Copyright of Turkish Culture & Haci Bektas Veli Research Quarterly is the property of Turkish Cultur & Haci Bektas Veli Research Quarterly and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

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Copyright of RumeliDE Journal of Language & Literature Research / RumeliDE Dil ve Edebiyat Araştırmaları Dergisi is the property of RumeliDE Uluslararasi Hakemli Dil & Edebiyat Arastirmalari Dergisi and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

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Bu çalışma, Charles Larmore'un Morality And Metaphysics eseri üzerine yazılmış bir değerlendirmedir.

Müellif , "Tasavvuf Bize Ne Söyler? " adlı eserinde : Tasavvufun din, insan, ahlâk, felsefe, sosyal hayat, tarikatlarla olan ilişkileri ele alınırken, tasavvufa yapılan eleştiri ve tenkitleri yorumlamıştır.

Tarihsel ve toplumsal süreçler içerisinde meydana gelen değişmeler çerçevesinde kapitalizm ve din konusu, alanın gündemindeki yerini korumaktadır. Özellikle tüketici kapitalizminin gelişmesiyle birlikte kapitalizm ve din konusunun din sosyolojik açıdan kavrayışı adına bir değer kazandığı gözlenmiştir. Bu gözlemden hareketle çalışmamızın problemi, söz konusu durumu doğrudan deneyimleyen dindar muhafazakâr girişimcilerin kapitalizm ve din ilişkisini deneyimleme, bu ilişkiyi algılama ve değerlendirme biçimleridir. Çalışmamızın amacı, kapitalizm ve din ilişkisi çerçevesinde ortaya çıkan durumu dindar veya muhafazakâr sınıfın perspektifinden anlamak; incelenen duruma ilişkin deneyimlerinin içeriğini ve yapısını ortaya koymaktır. Çalışmamız nitel durum çalışması deseninde organize edilmiş olup söz konusu durumu doğrudan deneyimleyen bireylerden amaçlı örnekleme yöntemi ile seçilmiş bir çalışma grubundan katılımcı gözlem ve görüşme yoluyla toplanan veriler, nitel fenomenolojik bir analize tabi tutulmuştur. Sonuçta çalışma grubumuz örneğinde dindar-muhafazakâr girişimcilerin, kapitalizm ve din ilişkisi bağlamında ortaya çıkan duruma ilişkin deneyimleri liberal, kapitalist ekonomik sistem ve serbest piyasa koşulları ile İslami değer ve referanslar arasında bir çelişkiyle yüzleştikleri anlaşılmıştır. Söz konusu çelişkinin yarattığı gerilimi aşmak adına liberal kapitalist ekonomik sistem ve serbest piyasa koşullarında var olmanın bir gereği olarak ilgili pratiklerini, yeniden yorumlanan dini referanslarla meşrulaştırdıkları ortaya konulmuştur.

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Copyright of Academic Journal of Philosophy / Felsefi Düşün is the property of Pinhan Yayincilik and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Academic Journal of Philosophy / Felsefi Düşün is the property of Pinhan Yayincilik and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

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Copyright of Journal of Language & Literature Studies is the property of Turkiye Dil ve Edebiyat Dernegi and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

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