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Copyright of Electronic Turkish Studies is the property of Electronic Turkish Studies 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 Health & Nursing Management / Sağlık ve Hemşirelik Yönetimi Dergisi is the property of Logos Medical Publishing 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 SPORMETRE: The Journal of Physical Education & Sport Sciences / Beden Eğitimi ve Spor Bilimleri Dergisi is the property of SPORMETRE: The Journal of Physical Education & Sport Sciences 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 Erciyes Üniversitesi Hukuk Fakültesi Dergisi is the property of Erciyes University 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.)

This study deals with the issue of how Elmalılı M. Hamdi Yazır ontologically grounds conscience. The issue of conscience in Elmalılı M. Hamdi Yazır is directly related to the soul. He regards conscience as one of the two basic elements that form the human soul: the body and conscience. It is understood that conscience and body correspond to the soul and body in al-Elmalılı's view. Therefore, in this study, the concept of conscience is discussed primarily in relation to man and the universe, and more specifically in relation to creation. Elmalılı analyzes the soul within the framework of the bezm al-elest, God breathing into man from his soul, and the soul being a command of the Lord, and explains it in relation to the concepts of consciousness and shahada. He sees shahada as the highest level of consciousness. He emphasizes that the body, together with the conscience, constitutes the soul as a whole through Allah's creation. Having evaluated all of these issues he also draws attention to the etymological aspect of the term conscience. Conscience etymologically comes from the same root as wujūd, meaning existence, and the function of conscience is to establish a correct relationship with what exists. However, Elmalılı does not reduce conscience only to the individual, but also attaches importance to the existence of a social conscience. Therefore, this study examines the existence of conscience in Elmalılı and the areas where it emerges, and aims to reveal the relationship between conscience and existence through discourse analysis. [ABSTRACT FROM AUTHOR]

Copyright of Turkish Journal of Religious Education Studies / Türkiye Din Eğitimi Araştırmaları Dergisi is the property of Turkish Journal of Religious Education Studies 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.)

Spinoza, conscientia ve conscius kavramları arasında anlamsal herhangi bir ayırım yapmayıp birini diğerinin yerine kullanmıştır. Ancak geleneksel felsefede conscientia kavramı “ahlaki duyarlılık” ya da “farkındalık” anlamına gelen bir “iç ses” ya da “vicdan” olarak kullanılmakta ve hem rasyonel hem de irrasyonel süreçleri ifade etmektedir. Diğer yandan aynı felsefi gelenekte conscius kavramı ise “bilinç” anlamında kullanılmakta ve rasyonel süreçlere dayalı zihinsel ya da psikolojik bir düşünümsel faaliyeti ifade etmektedir. Bu çalışma, öncelikle Spinoza’nın iki kavramı aynı anlamda kullanmasından hareketle “ahlaki duyarlılık”ın da zihinsel bir eylem olan refleksif düşünce neticesinde oluştuğunu iddia etmektedir. Çalışmada bilincin fikirler arası ilişkiye dayanan düşünümsel bir faaliyet olarak anlaşıldığı yerde, “ahlaki farkındalık”ın zihinde fikirler arası ilişki neticesinde yeni bir fikir olarak meydana geldiği savunulmaktadır. İkinci olarak çalışmada Spinoza’nın bir “vicdan teorisi”nden ziyade, söz konusu farkındalıktan hareketle bir tür “ahlaki bilinç” teorisi geliştirdiği tespit edilmektedir. Bu iddia ve tespitlerin ana odağını ise Spinoza etiğinin temel kavramları olan “iyi” ve “kötü”nün zihinde birer duygu olarak meydana gelen “sevinç” ve “keder” fikrinden doğması oluşturmaktadır. Burada “sevinç” veya “keder” bedenin etkilenişleri neticesinde zihinde meydana gelen “birincil fikirler”; “iyi” veya “kötü” ise zihnin bu birincil fikirler üzerine tefekkürü neticesinde oluşturduğu “ikincil fikirler” olarak ele alınmaktadır. Makalede “ahlaki bilinç” teorisi, bu tarz ikincil fikirler olan “fikrin fikri”ne dayandırılarak oluşturulmaktadır.

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 Motif Academy Journal of Folklore is the property of Motif 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 IZU Journal of Education / İZÜ Eğitim Dergisi is the property of IZU Journal of Education 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 Kalemname is the property of Kalemname 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.)

Vicdanın ne olduğu, mahiyeti, nereden kaynaklandığı (fıtri mi yoksa sonradan mı kazanıldığı), nasıl bir değere sahip olduğu, ahlaki müeyyide olma açısından bir değere sahip olup olmadığı, yanılıp yanılmadığı, onu hataya götüren nedenlerin neler olduğu, bunlardan kurtulmanın yolları, vicdanın insana karşı vazifeleri ve insanın vicdana karşı vazifeleri gibi problemler ahlak felsefenin tartışma konuları arasında yer almaktadır.Kalpte bulunan, insanın iyiyi ve kötüyü ayırt etmesini sağlayan gizli bir his olarak tanımlanan vicdan kavramı Arapça kökenli bir kavramdır. Bu kavramın batı dillerindeki karşılığı ise Latince “conscientia”, Fransızca ve İngilizcede ise “conscience”tır.İnsanın iyi ile kötüyü, doğru ile yanlışı yapma ve yapmama konusunda en önemli oto-kontrol mekanizması vicdanıdır. Vicdan iyiliği yapma, kötülükten kaçınma hususunda kişide deruni bir baskı kurup, vicdan huzuru, vicdan azabı gibi çok ciddi sonuçlarla insanı yüz yüze getirir.Vicdanın kaynağı ile ilgili çok çeşitli yaklaşımlar olmasına rağmen, temel olarak iki farklı yaklaşım biçiminden bahsedilebilir. Bunlardan ilki, vicdanın fıtri, doğuştan olduğunu savunan yaklaşımdır. Bu anlayış büyük ölçüde dinî bir temele dayanır. Bu nedenle de bütün insanlarda ortak olduğu varsayılır. Bu yaklaşıma göre vicdanın kaynağının fıtri ve ilahi olması sebebiyle, tüm insanlar aynı ilahi nurdan kaynaklanan bir vicdana sahiptirler. Bu da vicdanlar arası bir çatışmadan söz edilemeyeceği anlamına gelmektedir. Nitekim vicdan aynı kaynağın bilgisiyle eğitilip geliştirilmiş, aynı değerlerle donatılmıştır.Vicdanın kaynağına dair ikinci yaklaşım biçimi ise; vicdanın bir süreç içerisinde, çeşitli faktörlerin etkisiyle oluştuğunu ileri süren görüşlere dayanır. Bunlardan bir kısmı vicdanı duyu ve deneye dayandırırken, bir kısmı soya çekime, diğer bir kısmı da akla dayandırır. Netice itibariyle bu yaklaşımda üç farklı görüş ortaya çıkmaktadır. Bunlardan ilki; ilki tekamülcü görüş olarak ifade edilen görüştür. Bunlara göre vicdan evrimsel bir süreçle gelişen, atalardan evlatlara aktarılan ve soya çekime dayanan bir niteliğe sahiptir. İkinci görüş ise çağrışımcı görüş olarak tanımlayabileceğimiz vicdanı deneye dayandıran görüştür. Üçüncü ve sonuncu görüş ise vicdanı akla dayandıran rasyonalist görüştür.Vicdanın kaynağına dair iki temel görüşten vicdanın fıtri olduğu düşüncesi oldukça baskın bir yaklaşım olarak ortaya çıkmaktadır. Ahlakçıların ve düşünürlerin çoğunluğu vicdanın hata yapmayacağı ve ahlaki yaptırım gücü taşıması açısından önemli bir değere sahip olduğu vurgusunu yapmaktadır. Bazı ahlakçılar bilgisizlik, duygular ve eğilimler gibi etkenlerin baskı kurması neticesinde vicdanın hataya düşebileceğinden söz etmektedir. Ancak ilahi kaynakla ilgisini kesmeyen, vahiy ile aydınlanmasını sürdüren, eğitilip güçlendirilen vicdanın ise hata yapmayacağı, hatta yüksek bir mahkeme görevi bile yükleneceği belirtilmektedir.Farklı kaynaklara dayandırılan vicdana dair XX. yüzyılda yapılan araştırmalarda ortaya çıkan sonuçlar ise geçmiş görüşlerin bir uzlaşması gibidir. Önceki düşünür ve ahlakçıların bireysel olarak öne çıkardıkları faktörlerin her birinin vicdanın oluşmasında önemli bir rol oynadığı bu çalışmaların genel sonucu olarak ortaya çıkmaktadır.İslam ahlakçıları, vicdanın insana karşı birtakım vazifeleri olduğu gibi, insanın da vicdanına karşı birtakım vazifelerinin olduğundan söz ederler. Örneğin vicdanı ıslah etmek ve olgunluğunu sağlamak, hayır (iyi) ve şer (kötü) üzerine sağlam ve güvenilir bir görüş ileri sürdüğü vakit vicdanın sesini dinlemek, vicdana huzur veya acı veren sebeplerin hakikatini araştırmak gibi görevler insanın vicdanına karşı görevleri içerisinde sayılabilir.Felsefe ve ahlakta, iyiyi kötüden, hayrı şerden ayıran ruhî bir yeti olarak dile getirilen vicdan, bir de “insan fiillerinin, davranışlarının ahlaki değerini takdir ve tayin etmek kabiliyeti” diye tanımlanmaktadır. Tanımda sözü edilen iyi ve kötüye, hayır ve şerre karar verme gücüne, insanın kendini sorgulama ve hesaba çekme kuvvetine, kudretine “ahlaki vicdan” denir. Bu vicdan, sayesinde bir kimse hem kendi fiil ve davranışlarını hem de başkalarının fiil ve eylemlerini takdir eder veya kınar.Bu çalışmada vicdan kavramı üzerinde kısmi bir açıklama sonrasında onun ahlaki değeri üzerinde durmak suretiyle ahlak açısından bir değer taşıyıp taşımadığı, ahlaki bir yaptırım gücüne sahip olup olmadığı tespit edilmeye çalışılmıştır.

It is a being that discovers its ontological world, searching for its essence, while also preserving human sociality. It is the thinking ability of every human being that liberates the ontology of the world (s)he experiences, the teleology of the ideal world, through meanings. Society has changed in that time/space in people's perceptions of their own externality the abstract/concrete are constructed by arguments. Ideal facts, relative values are in reality; human/society phenomenon, knowledge/conscience awareness. The dialectical process between the deterministic understanding that fixes the freedom of human will in the cause relation and the factual reality created by human perception continues to be a matter of debate. Things in the universe, the subject in the consciousness of sensory/mental is included as when the material reality precedes the intellectual reality. Critical thinking of the problem of reality with the knowledge of existence in the context of subject and object is possible not only with the perception by social consciousness but also internalized by the individual of consciousness. The mind is subjective phenomena in which the absolute truth in the sign structure is connected to the ideas. The cultural elements obscure the whole meaning of what can be called an object-inherent truth, in indirect processing. In this article, conceptually, the phenomena of Relativism / Absolutism will be examined in the reality of Idealism / Materialism. [ABSTRACT FROM AUTHOR]

Copyright of Gumushane Universty Electronic Journal of the Faculty of Communication / Gümüshane Üniversitesi Iletisim Fakültesi Elektronik Dergisi is the property of Gumushane Universitesi Iletisim Fakultesi Elektronik Dergisi (e-GIFDER) 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.)

The question of what the source of moral motivation is and how this motivation develops has been the subject of different studies. It could reasonably be argued that conscience is an important part of the source of moral motivation in humans. Most of the time, we evaluate our moral relationship with ourselves and the society through the mechanism of conscience. Conscience commands people the ‘ought’ which is the basis of morality and demands them to obey (these) moral orders.The person who violates these commandments of conscience feels deep regret and guilt. In this study, the issue of conscience as a source of moral motivation will be discussed and a discussion will be made about how conscience will be processed in educational processes. It is inevitable to analyze the moral nature of conscience and to discuss the possibility of conscience development. Consciousness, which is an important part of our moral perspective, needs to be supported through education. In this respect, it is also important that the complementary concepts of conscience take place in the educational processes. Although conscience has an innate basis, the education or socialization experiences of children significantly affect their conscience development. [ABSTRACT FROM AUTHOR]

People show various reactions to laws and practices that they do not find morally or conscientiously right. Civil disobedience, which is one of these reactions, is a non-violent overt protest method against the practices of an administration or a government. Civil disobedience, as a type of resistance against a law that people with reason and conscience find unjust, has an ancient history in this sense. However, this style of action has been conceptualized especially since the middle of the twentieth century and has become an increasingly widespread protest in democratic societies. Such individual and social actions, which are in the interest of many disciplines, especially political philosophy, law and ethics, are discussed from various perspectives. The discussions in question take place especially around what civil disobedience is, what conditions must be met for an act to be considered civil disobedience, and whether civil disobedience is a legitimate or justified form of resistance. Starting from such a problematic area, the subject of this study is the nature of civil disobedience and the problem of ethical legitimacy. While trying to reach a common definition from different perspectives on the nature of civil disobedience, an evaluation was made in terms of moral philosophy in the problem of legitimacy. [ABSTRACT FROM AUTHOR]

Copyright of Artuklu Human & Social Science Journal is the property of Artuklu Human & Social Science 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.)

Bu makalenin konusunu 19. yüzyıl Britanya’sının en önemli entelektüel figürlerinden birisi olan William Whewell’in ahlaki gelişim ideali oluşturmaktadır. Whewell’e göre ahlak bir gelişim idealini ifade eder. Bu gelişim ideali, sonunda gerçek mutluluğun bulunduğu, insan yaşamı boyunca devam eden bir süreçtir. Çünkü yaşadığımız her an daha erdemli, daha iyi bir insan olma imkânımız vardır. Ona göre insanın en önemli görevi, bu gelişim idealini gerçekleştirmektir. Bu gelişim idealinin altında Whewell’in ahlak, bilim ve dini birbirleriyle uyumlu olacak şekilde rasyonel bir sistem içerisinde bir araya getirme motivasyonu yatar. Bu motivasyonun kaynağı ise o dönemde en önemli muhalifleri olan faydacı düşünürlerin özellikle de John Stuart Mill’in sezgici ahlaka yönelttiği gayri rasyonellik ve tutarsızlık eleştirileridir. Bu üç alanı birbirleriyle tutarlı hale getirmenin yolu olarak Whewell, tıpkı dinde olduğu gibi ahlak ve bilimi de teolojik bir temele dayandırmakta görür. Buna göre evrenin ve insanın yaratıcısı olan Tanrı, hem doğayı hem de insanların eylemlerini düzenleyecek belirli ilkeler vaz etmiştir. Burada ahlak ve bilime düşen görev bu ilkeleri keşfetmektir. Bu nedenle ahlak ve bilim temelde bir keşif sürecini ifade eder. Whewell, ahlakın temel ilkelerinin ancak sezgisel olarak bilinebileceğini savunur. Whewell’in sezgici ahlak geleneği içerisinde değerlendirilmesinin temel nedeni de bu kabulüdür. Fakat temel ilkelerin bu bilinme aşaması, herhangi bir şekilde gayri rasyonel bir süreci ifade etmez. Bu ilkeleri sezgisel olarak kavrayan temel yeti akıldır. Vicdan ise aklın yargılarını onaylayan bir yetidir. Ancak Whewell’in sisteminde vicdan, akıldan ayrı bir yeti olmaktan ziyade aklın bir yönüne tekabül eder. Böylelikle Whewell, vicdanı ahlakın temel ilkelerini kavrayan akıldan ayrı bir yeti olarak kabul eden sezgici ahlak düşünürlerinden ayrılır. Whewell’e göre vicdan insanın rehberidir fakat vicdanın yargıları zaman zaman yanılabilir. Bu nedenle de vicdanın sürekli olarak akıl tarafından kontrol edilip geliştirilmesi gerekir. İşte Whewell’in ahlaki gelişim idealini temellendirdiği nokta da burasıdır. Çünkü insana düşen görev, vicdanını sürekli olarak geliştirip tüm yargılarını en üstün kurala uygun hale getirmektir. İşte bu da ahlaki gelişime tekabül eder. Ahlaki gelişimde en yüksek iyi, ödev ve erdem kavramları son derece önemlidir. Whewell’in sisteminde en üstün kural ise Tanrı iradesini ifade eder. Tanrı’nın emirlerine itaat etme yükümlülüğü ödev, ödevi yerine getirmek ise erdeme karşılık gelir. Bu nedenle ödevin ihlali bir anlamda Tanrı’nın emrinin ihlalidir. Ödevi yerine getirmemek, Tanrı’nın iradesine karşı gelmektir. Dinî bağlamda ise bu, günaha tekabül eder. Fakat Whewell, ahlaki gelişim idealini aklın tek başına gerçekleştiremeyeceğini savunur. Bunun temel nedeni, aklın sınırlı yapısıdır. Bu nedenle akıl, bu süreçte vahyin yardımına ihtiyaç duyar. Fakat Whewell, sisteminin rasyonel zeminini muhafaza edebilmek için vahiy karşısında akla, vahyedilmiş din karşısında akla dayanan doğal dine öncelik verir. Ancak Whewell, yine de gelişim idealinin tamamlaması için vahyin yardımını zorunlu görür. Hatta öyle ki vahyin bu yardımını kabul etmeyen, vahye inanmayan kişilerin kınanması gerektiğini söyler. Çünkü ona göre bu gelişim ideali, aklın ulaşamayacağı ve ancak vahiy tarafından verilebilecek bilgilerle tamamlanabilecektir. Whewell, bu noktada o kadar ileri gider ki İsa Mesih’in yeryüzüne inişinden önce hiçbir insanın ahlaki tekamülünü tamamlayamadığını ileri sürer. Buna da gerekçe olarak vahyin o dönemlerde olmamasını gösterir. Whewell’in bu iddiasının kendi sisteminin rasyonelliğini etkileyip etkilemediği makalenin temel tartışma alanını oluşturmaktadır. Kanaatimizce Whewell’in vahyin yardımı olmaksızın ahlaki gelişim idealinin tamamlanamayacağı şeklindeki yaklaşımı, ahlak teorisinin rasyonel zeminini tamamen ortadan kaldırmasa bile ciddi biçimde tartışmalı hale getirmektedir.

Copyright of Çukurova Üniversitesi İlahiyat Fakültesi Dergisi (CUIFD) is the property of Cukurova Universitesi Ilahiyat Fakültesi Dergisi (CUIFD) 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.)

The term “injustice”, which is the title of this article, is used as equivalent to the concept of “oppression”, which means “placing something in a place that is not appropriate for it, or not giving it its due.” The topic of this article has been dealt with on the axis of “Kitāb al- Maẓālim”, which is the 46th chapter in al-Bukhari’s Sahih. The word “Maẓālim” is lexically the plural form of “maẓlima” which means “the object belonging to someone else that has been wrongfully seized”, “something that is claimed to have been taken with persecution” and “the rights of the oppressed” Even though “maẓlima” refers to the general violation of rights among people, its plural form (maẓālim) has also functioned as the name of some special law courts in the historical process. In addition, “Kitāb al-mazālim” has originality unique to Bukhāri's Sahih in terms of content and serving as a chapter title, as well as being in a hadith book. Moreover, the fact that this subject is included in the work of a scholar like al- Bukhari, who pays special attention to the arrangement of chapters, sections and organization of the hadiths, especially attracted scholarly interest and made it necessary to be an object of study. The results of the study have shown that the content of “maẓālim” has dimensions not only related to law, but also to faith, conscience, morality and virtue. In fact, al-Bukhari draws attention to this matter at this chapter’s first section (bāb) titled as “Qiṣāṣ al-Maẓālim.” Even though the title evokes the meaning of worldly retaliation, the hadith just below the title refers to the otherworldly retribution, especially for the injustices committed by the believers in their worldly life. In like manner in the second section (bāb) of the chapter, where the day of reckoning is portrayed, believers account for their deeds easily, while unbelievers and hypocrites, who are characterized as “tyrants” by the testimony of the witnesses, are cursed. In some titles and content recorded afterwards, attitudes and behaviours based on morality and virtue are highlighted. In the remainder of the chapter, the topics and content focused on the people’s inner worlds and accountability in the hereafter stand out. Furthermore, in the same chapter, a certain level of awareness is inculcated regarding the issue of respecting the rights of neighbours and public law, as well as the fact that the person who has been wronged can take his right back with his own hand whenever he has the opportunity. Under some headings, the message that some transactions perceived as unfair are not actually unfair is given. When “Kitāb al-Maẓālim” is studied holistically together with the title and the order of the hadiths, it offers a complete perspective on violations of rights, as mentioned above, with its dimensions related to faith, morality, virtue and law. Accordingly, believing in being held to account before Allah in the Hereafter helps to identify and distinguish the good and the bad, both mentally and in the heart; morality and virtue ensure that the faith in question is transformed into behavioral consciousness and turned into a lifestyle; and the law, ultimately prevents violations with its protective system. On the other side, the reward and sanction of faith, morality and virtue -although it is also related to the life of this world- are mostly left to the hereafter. The sanction and punishment of the law is quite mundane. In addition, internalizing and obeying the rules of law in Islamic understanding is closely related to having faith, morality and virtue. [ABSTRACT FROM AUTHOR]

The concept of integration is generally used with the terms such as solidarity, unity, collectivism, integration, collective consciousness, balance, adaptation as well as concordance, socializing, being in balance, uniting, harmony and acculturation. It is necessary to carefully examine all the factors that are effective in ensuring or failing to achieve integration and to research more effective functions in this regard. Achieving social integration is possible not only by the successful cooperation of the main groups but also of the subgroups. Economic, ethnic or different subgroup definitions, especially like religious, constitute the basic components of these factors. Our study aims to develop a scale which measures the effect of these and similar factors on social integration. Social integration can be considered at three basic levels of explanation. The first level focuses on the meaning and functions of social integration from a functionalist perspective. Here, the functional compatibility of the parts that make up the society, both with each other and with the system in general, is the main problem. Individuals show normative, functional, or compulsory social integration tendencies with the society they live in based on the thesis that integration is the only process. The second level is the explanations made through the “political economy” of social integration as a projection of critical theory. The increase in class differences on the basis of property, production and capital, the deepening of the gap between social strata, and the decrease in social mobility include risks in terms of integration in modern societies. According to this approach, integration is not a "forced destination" in societies. The increase in class gap on the axis of labour exploitation undermines trust in social justice, and when trust in social justice weakens, the culture of living together becomes theoretical; forms of social relations shift towards conflict. The sociological antidote to this situation is to prevent labour alienation; spread the capital to the base; decrease the gaps between different social classes, and increase the stratification of the middle-class. At the third level of explanation, analyses are made based on the individuals’ specific features of social integration. Accordingly, social integration is the ability to understand the individual’s meaningful behaviours as ongoing and articulated realities and to meet on common ground. This study tries to develop a social integration scale. Social integration is the degree to which we have a sense of “we” in diversity. Social integration is not a static, unchanging, and sharp equilibrium process. In modern societies that are inevitably diverse, it is a social necessity that requires effort. In societies today where individuation, specialization, differentiation, and division of labour have increased and regional and cultural differences are intertwined, there is a greater focus on social integration. In a world where not only thoughts but also consciences are liberated, the need for integration is one of the major areas of discussion in sociology. Although there are theoretical studies in the field of social integration in Turkey, this study aims to contribute to the literature by developing a scale. In this sense, the main purpose of the study is to develop a social integration measurement tool. A questionnaire as a quantitative research method and document analysis as a qualitative research method were used to analyse the data. As a result, although the reliability coefficient was lower than expected, the KMO value was determined to be 0.633. There were 5 sub-dimensions in the 17-item scale. The total variance of these factors was 55.919%. A scale suitable for use in terms of Bartlett Sphericity test and scale item load values was obtained. [ABSTRACT FROM AUTHOR]

Freedom of will and action is one or even the first of the most distinctive qualities of being human. Because all qualities such as mind, will, conscience, emotion and imagination gain meaning as a result or functionality of freedom. In this respect, the issue of liberty has been kept up-to-date since the ages when people started to think about themselves. In Islamic thought, this notion has naturally been discussed on a theological ground. Jabrites, Qaderiya and later Mu'tazila are the first theological movements that took human freedom as the center. Jabrites is a movement that ignores free will with the cyclical effect of the period in which it emerged. According to this approach, everything, including voluntary acts, was created and determined by God. Human reality has no effect on what is happening in his life. Qaderism as a reaction to this extravagant thought that reduced man to an ordinary plant. Mu'tazila, which will turn into a systematic sect in the future, tried to develop a theory of freedom that would give people the ontological value. However, depending on the same historical conjuncture, the Mu'tazilian doctrine of freedom could not hold on to the intellectual spirit of the time and was subjected to serious criticism. The influence of the political events of the period is obvious on the formation of the thoughts of the Jabrites and Mu'tazila about the freedom of will. One of the most important factors determining sociology is politics, especially in the first century of Hijri. [ABSTRACT FROM AUTHOR]

Copyright of Itobiad: Journal of the Human & Social Science Researches / İnsan ve Toplum Bilimleri Araştırmaları Dergisi is the property of Itobiad: Journal of the Human & Social Science Researches 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 Gümüshane Üniversitesi Saglik Bilimleri Dergisi is the property of Gumushane University, Faculty of Health Sciences 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.)

The Republican regime, announced on October 29, 1923, was met with great satisfaction and joy in the whole country. Since the festival was not yet officially declared, the celebrations of the first anniversary of the Republic were organized in 1924 by a decree issued by the state. The public had shown that the new regime was owned and promoted by an intense participation in celebration. In the session of the Assembly on April 19, 1925, the day when the Republic was proclaimed was accepted as national holiday, and from that date, October 29 was started to be celebrated as a festival within the country and abroad. These celebrations were significant in order to make people internalize the steps of Turkish republic in the way of becoming a modern and powerful country, strength national consciences, and also for nation and state cohesion. Particular attention was given to the celebration made between 1933 and 1945 and the celebration was carried out with the instructions that were sent from the center within a certain plan and program.In this work, information on the celebrations of the Republic Day celebration between 1934 and 1945, when the single party administration felt intensely in Urfa, which had shown great heroism in the National Struggle and was honored with the title of Şanlı by the TBMM. The contents of the ceremonies, especially the participation of the people, ceremonial functioning and reflection of the celebrations to the press will be examined. This study will be based primarily on the National and Urfa local press, including the Prime Minister's Republic Archives, and also secondary readings. [ABSTRACT FROM AUTHOR]

Copyright of Hacettepe Law Review is the property of Hacettepe Law Review 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.)

This article focuses on the moral development ideal of William Whewell, one of the most important intellectual figures of the 19th century Britain. According to Whewell, morality is an ideal of development. This is a process that continues throughout human life in which there is true happiness at the end. In every moment we live, we have the opportunity to be a more virtuous and better person. According to him, the most important task of human beings is to realize this ideal of development. The motivation behind this ideal is to bring morality, science and religion together in a rational system in harmony with each other. The source of this motivation is the criticism of irrationality and inconsistency directed by utilitarian thinkers (especially, John Stuart Mill), the most important opponents of ethical intuitionism. As a way of making these three areas consistent with each other, Whewell bases morality and science on a theological basis. Accordingly, God, the creator of the universe and human beings, has laid down certain principles that will regulate both nature and human actions. The duty of morality and science is to discover these principles. Therefore, morality and science are simply a process of discovery. Whewell argues that the basic principles of morality can only be known intuitively. The main reason why Whewell is considered within the ethical intuitionist tradition is this view. But this process of knowing the basic principles does not in any way imply an irrationality. The basic power that intuitively perceives these principles is reason. Conscience is a faculty that approves the judgments of reason. However, in Whewell's philosophy, conscience corresponds to an aspect of reason rather than being a faculty separate from reason. Thus, Whewell is distinguished from the intuitive moral thinkers who regard conscience as a faculty separate from reason, which grasps the basic principles of morality. According to Whewell, conscience is the guide of a human being but the judgments of conscience can sometimes be mistaken. Therefore, conscience must be constantly controlled and developed by reason. This point is where Whewell bases his moral philosophy. Because one's duty is to continuously improve their conscience and make all their judgments in accordance with the highest rule. This corresponds to moral development. The concepts of the highest good, duty, and virtue are extremely important in moral development. The ultimate rule in Whewell's philosophy expresses the will of God. The obligation to obey God's commands corresponds to duty, and fulfilling the duty corresponds to virtue. Thus, any violation of duty is a violation of God's command. Failing to do the duty is to go against the will of God. In a religious context, this corresponds to sin. Whewell argues, however, that the ideal of moral progress cannot be fulfilled by reason alone. The main reason for this is the limited structure of reason. Therefore, reason needs the help of revelation in this process. Nevertheless, in order to preserve the rational ground of his moral philosophy Whewell prioritizes reason over revelation and natural religion over revealed religion. However, Whewell still argues the help of revelation necessary for the fulfillment of the ideal of progress. He even says that those who do not accept this help of revelation and do not believe in revelation should be condemned. Because, according to him, this ideal of development can be completed with the information beyond the reach of reason that can only be bestowed by revelation. Whewell goes so far as to argue that no one was able to complete their moral evolution before Jesus Christ descended on earth. He also shows that revelation did not occur at that time as a justification. The question of whether Whewell's claim has an impact on the rationality of his philosophy is the main problem of this article. Here I argue that Whewell's approach that the ideal of moral development cannot be completed without the help of revelation makes his philosophy controversial, even if it does not completely remove the rational ground of moral theory. [ABSTRACT FROM AUTHOR]

The lack of spiritual-humanistic values lies at the root of many individual and social problems we face today. Values contribute to the control of the individual in his / her relations with others and the environment by providing meaning, purpose, conscience and responsibility. Religion is one of the most important facts that gives spiritual-humanistic values to the individual. In this study, the relationship between spiritual-humanistic values tendency and some demographic variables and religiosity among university students was examined. In the study, Spiritual-Humanistic Values Tendency Scale and Ok-Religious Attitude Scale were used as measurement tools. As a result of the analysis of the data obtained in the research, the following results were obtained. The spiritual-humanistic values and religious attitude levels of women are significantly higher than men. Introvert's tendency towards spiritual-humanistic values and religious attitude are significantly higher than extroverts. In the research, positive relationships were found between values of love, respect, sensitivity, spirituality with religious attitude. The research revealed that religiosity has a very important effect on the spiritual-humanistic values tendency. [ABSTRACT FROM AUTHOR]

Referring to meanings such as “inner sense, consciousness”, conscience is a moral feeling that is associated with intuition, being pleased with doing good deeds, feeling uneasy due to committing a crime, differing good from bad, benevolence from evil. This selective and distinguishing faculty is called conscience. For this reason, it has good or bad effects on a human being’s deeds and actions. Conscience assumes the role of "auto-control" in all deeds of a person. Although not mentioned in Qur’an, the conscience is used in many places in the same meaning as self, heart and nature, which supervise willful actions of a human being under moral standards. In this study, conscientiousness and unscrupulousness have been handled with the documentation method from a socio-religious perspective on the basis of family and surrounding and discussed theoretically. The aim is to reveal that society becomes conscientious through the conscientiousness of individuals and the social importance of this process. No human being has innate negative characteristics, such as unscrupulousness, intolerance and disrespect against any other human being different from him/her in terms of religious, ethnic, cultural respect. If it were, it can not be stated about the material and spiritual cultural elements created by people and the effect of this culture on them by the transfer of this culture to new generations. It is known that each human being is born into a culture and lives by internalizing that culture, thereby continuing his/her socialization. Based on this perspective, the importance of education in the formation of a culture of conscientiousness can be better understood. In other words, unscrupulousness, mercilessness, intolerance are learned actions. Our innate conscience develops or regresses in accordance with the environment we live in and our experiences. While the conscience of an individual completing his/her socialization process with positive values and norms in positive environments develops, the conscience of an individual experiencing the opposite situation has a negative development course. Accordingly, it is necessary for a pure conscience to believe and to stay virtuous. Although a human being is equipped with superior skills, s/he has the capacity for good and bad deeds, thus, sometimes achieves supreme ranks and sometimes falls to the lowest degrees. If the nature of individuals is protected, societies will be comprised of conscientious people, otherwise, societies will consist of individuals who are intolerant, unscrupulous. This will be formed as a result of the mental, physical and moral processes of an individual. Human being is not an idle creature. S/he has duties and responsibilities for himself/herself, his/her family, society and even all humanity. The most important of these is to act with a sense of responsibility towards the Absolute Being and all the creatures it creates. In order to gain this consciousness, it is necessary to socialize in the family and environmental factors, that is, to gain feelings and values such as conscience, mercy, compassion, loyalty and justice. In this respect, family is of primary importance. As the child first imitates and identifies with emotions and behaviors, the family becomes a place where values such as conscience, compassion, respect and love are gained, or where strife, conflict and ruthlessness are learned. Among these, negative values cause the formation of negative society, positive values cause the formation of positive society type. As an educational institution, the goal of a family is to build a peaceful society by providing new generations positive values and raising individuals who avoid all forms of harassment and offence. Schools, teachers, relatives, peer groups, books, novels, stories read, mass media and series that form environmental instruments in the socialization process have of paramount importance in children’s positive and negative personality characteristics. Therefore, if all these instruments based on the benefit for a human being, his/her education, raising him/her as a characterful individual, a society, in which violence, extortion, killing and similar actions are not seen, but consisting of conscientious and merciful individuals loving each other, respecting their rights, competing for doing a good deed for each other. [ABSTRACT FROM AUTHOR]

Vicdanın mahiyetinin ne olduğu, kaynağının insani mi yok­sa ilahi mi olduğu, insanı yanıltıp yanıltmayacağı, ahlakın olduğu kadar din ve felsefenin de tartışma konuları arasındadır. Ahmed Hamdi Akseki’ye göre ahlak ilmi, insanın, mutluluğun gerçek mahiyetini öğrendiği bir vazife ilmidir. Bu ilim, insanın iyi ve kötü, erdem ve erdemsizlik gibi eylem ve davranışlarını ele almaktadır. Dolayısıyla vicdan ile ahlaki davranış arasında zorunlu bir ilişki vardır. Ona göre vicdanın verdiği hükümler ve sorumlulukları konusunda doğru bir değerlendirme yapabilmek için her şeyden önce şu soruların cevabını bulmak gerekmektedir: Vicdan nedir?, Vicdanın kaynağı nedir?, Vicdan, her insanda, her zaman ve her yerde aynı mıdır?, Aynı de­ğilse bunun sebebi nedir?Vicdanın birçok anlamı olmasına rağmen burada konu edinilen ahlaki vicdandır, yani iyi ile kötüyü birbirinden ayırma yetisidir. Vic­dan, hem kanunu idrak eder hem de uygular. Vicdanın kanunu idrak hususunda hata yapmadığı kabul edilse de uygulama konusunda bazı sebeplerin etkisiyle hata yapabildiği bilinmektedir. Onun etkili ve hâkim olabilmesi için mukaddes bir kaynağa da dayanması gerekir. Aksi takdirde vicdan, tek başına kendisini etkileyen safsataların, kişisel ihtirasların, bencilliğin üstesinden gelemez.Vicdanın vereceği hüküm herkes hakkında bir olmayacağı gibi yalnız bu hüküm üzerine kurulacak bir ahlak sistemi de, doğal olarak, eylem ve davranışlarımızın düzenleyicisi olamayacaktır. Akseki, ahlak için en kuvvetli müeyyidenin, Allah korkusu ve ahiret düşüncesi olduğunu ifade eder. Bu inanç bulunmadığı takdirde ne vicdan ne tabiat ne de kamuoyu baskısı yaptığımız işlerin iyi olmasında etkili bir unsur olamazlar. Bu çalışmada Akseki’nin ahlak düşüncesinde vicdanın ne olduğu, kaynağı, onu etkileyen unsurları ve ayrıca ahlaki müeyyidelerin insanın ahlaki davranmasına olan etkileri üzerinde durmayı amaçlamaktayız.

Gülten Akın, one of the first female artists of modern Turkish poetry, is a poet who flourished under the shadow of a mentality based on masculine domination. Influx; it constitutes the poetics of the period in the context of the damage caused by the negative events, facts and understanding on women's conscience. Object to traditional female perceptions and roles, the poet aims to shout out his objections echoing in his inner realm through poetry. In his early poems, Akın deals with individual issues such as maiden crisis, loneliness, alienation and hope. Social polarization and themes related to the universal human being are added to the poetry universe of the artist, who also turned to social problems in the 1960s. The 1980s is the period when Gülten Akın's poetry focuses on the individual again. Influx; In this last phase of his poetics, he sometimes takes the subject in a metaphysical context, but takes the "I"and the associated old age, loneliness, and death to the center of his poetry. Gülten Akın shapes her language and style by feeding on folk poetry throughout her poetics. HE IS; He creates his poems within the framework of the sensitivities of the human being who leave a mark on the inner realm of the universal individual in general and Anatolian women in particular. The subject appearing in Akın's poem does not match the period he lived in. Poetry subject; it is lonely, fragile, sensitive and objectionable. The movements in the spiritual world of the subject, which is experiencing distress and translation from the society, the current order and the age, constitute the focus of Gülten Akın's poem. This study was created in line with Gülten Akın's explanations and interviews in his book Poetry Düzde Kuşatmak and their reflections in his poems. [ABSTRACT FROM AUTHOR]

Tolstoy, perhaps one of the most widely read writers in world history, appears as an important name who influenced many different fields with her extraordinary life and the world of thought as well as her skill and reputation in the world of literature. Tolstoy, who searched for answers to the ancient questions of human history in his own scale, especially in the second half of his eighty-two years of life, did not hesitate to criticize religion, science and art in order to find the answers to these questions. This questioning attitude of his not only recommended a new moral doctrine but also put him in an unforgettable place in history as a freedom fighter beyond his time. In this sense, in order to understand Tolstoy, it is necessary to focus on his mission of seeking rights and morals as well as his literary and artistic identity, which makes him one of the most read names in the world. Thus, it would be a great injustice to describe Tolstoy as just a good writer. His extraordinary life has a great role in attributing him to many titles such as conscience pioneer, anarchist, soldier, moral and religious teacher, environmentalist, war correspondent, social reformist, as well as authorship. Tolstoy, who is not content with being an author of world-famous novels and literary masterpieces in his journey of life, is also a name in the world of thought as a thinker who tries to understand life in a real sense and therefore constantly seeks answers to questions that occupy his mind in the triangle of religion, art and science. He never met religion, science and art with a basic acceptance, and he never adopted the position of the positivist hedonist world against Christianity, especially brought by his age. However, his view of Christianity is always knotted in the thought that there are some dilemmas. Therefore, Zweig defines Tolstoy as "artificial Christian". [ABSTRACT FROM AUTHOR]

Copyright of Journal of Social Sciences Institute / Sosyal Bilimler Enstitüsü Dergisi is the property of Bingol University / Rectorate 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.)

Having such meanings as the actions and acts approved by the majority and deemed right according to religion, law and public conscience, the concept of legitimacy is highly significant for public administration; because public administration is a crucial government body that delivers services needed by citizens on behalf of citizens again. That acts and actions practiced by public administration are approved or deemed right by citizens constitutes the legitimacy of public administration. Legitimacy gains meaning with ethics and justice. It is difficult for the acts and actions conducted by an administration devoid of ethics in general and of justice in particular to be approved by citizens. It prevents citizens from consenting to the activities of public administration as it affects trust in public administration in a negative way. Turkish public administration faces the problem of legitimacy which has a historical aspect. The problem of legitimacy appears through the activities of public administration sometimes, and the failure of public administration to wield its power to provide services uninterruptedly in line with its purpose at other times. In light of this information, this study first investigates the concept of legitimacy. Then, it explains how legitimacy is a problem for Turkish public management, and discusses the role of ethics and justice in overcoming the problem of legitimacy [ABSTRACT FROM AUTHOR]

Copyright of Beytulhikme: An International Journal of Philosophy is the property of Beytulhikme: An International Journal of Philosophy 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.)

From the ancient civilizations to the present, consumption patterns have been broken into pieces of pieces, and the search for meaning and sense of life has gained momentum in the journey of truth to the human being scattered in the ball of contradictions. At this speed, the conscientious leader of humanity, the voice of humanity, is to develop a measuring, valid and reliable scale. In order to develop the scale draft, the relevant literature was examined by the team members and expression pool consisting of 63 statements was formed. The final scale was developed over 46 expressions and 1041 samples. The research was carried out at Dumlupınar University. According to the findings, 7 sub-factor structure of Conscientious Leadership; "1.Protection and Empowerment", "2.Civic Sensibility", "3.Superior Duty Ethic", "4.Conscious Awareness", "5.Humility", "6.Responsibility to the Creator" and "7.Ethical Values" was deemed appropriate by study team. After the Exploratory Factor Analysis (EFA), the scale was tested with Confirmatory factor analysis (CFA) (Structural Equation Modeling) and it was found to be very good with Cronbach Alpha coefficient 0,959. The analysis showed that the load values of the seven sub-factors varied between 0,46 and 0,87 when explaining 0,581 of the total variance of the scale. [ABSTRACT FROM AUTHOR]

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 Itobiad: Journal of the Human & Social Science Researches / İnsan ve Toplum Bilimleri Araştırmaları Dergisi is the property of Itobiad: Journal of the Human & Social Science Researches 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.)

Mehmet Şemsettin Günaltay's government served between January 24, 1949, and May 22, 1950, which these dates pointing a critical date in terms of the history of Turkey's democratization. It was different from the governments of the Republican People's Party, which was established before it with its program of liberal elements. There were several promises in his program that political participation would be based on democratic principles, freedom of religion and conscience and freedom of the press would be ensured. The Günaltay's Government achieved these goals to a large extent and softened the rigid political paradigm of the single party. It played a role in maintaining the Democrat Party's existence and coming to power with the 1950 general elections. With this study, it is aimed to determine the democratic quality and historical mission of the program of Şemsettin Günaltay Government, which forms the road map of its policies. [ABSTRACT FROM AUTHOR]

Kyrgyzstan is a Central Asian country that became independent on August 31, 1991. From this date, religion-state relations in the country have entered into a phase of restructuring. With independence, there have been an awareness of historical identity, religious beliefs, customs and traditions among Kyrgyz people. On the one hand, new concepts such as secularism and freedom of religion and conscience have begun to be used actively in the country, and on the other hand, the legitimacy of religious education in formal education institutions have begun to be discussed frequently by academics and politicians. Today we can see some developments in formal religious education in Kyrgyzstan. Especially, there have been several attemts of teaching religion courses at public schools of Kyrgyzstan. So in this article, religion courses in public schools of Kyrgyzstan are examined. In particular, the "Iyman" course, which was taught during the first years of independence and the "Adep" course which was introduced as a compulsory subject in public schools in 2004, were analysed in terms of purpose and content. In addition, the "History of Religious Culture" course, which has been taught as a pilot project since the 2016-2017 academic year, is analyzed in terms of purpose, content, course teacher and time allocated to the course. [ABSTRACT FROM AUTHOR]

Copyright of Religious Studies / Dini Araştırmalar is the property of Diyanet Isleri Baskanligi Yayinlari 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 Turkiye Klinikleri Journal of Medical Ethics-Law & History / Türkiye klinikleri tıp Etiği, Hukuku ve Tarihi Dergisi is the property of Turkiye Klinikleri 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 Cumhuriyet Ilahiyat Dergisi / Cumhuriyet Theology Journal is the property of Cumhuriyet Universitesi, Ilahiyat Fakultesi / Cumhuriyet University, Faculty of Theology 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 Faculty of Educational Sciences is the property of Ankara University, Faculty of Educational Sciences 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.)

This study aims to analyze one of Russia's most important young filmmakers, Andrey Petrovich Zvyagintsev's film Elena (2011) in light of how social change effects the concepts of morality and conscience. Using sociological analysis as a methodology, this study will map out how the social changes taking place during the time period of the film are symbolically represented in characters and their stories. The characters in the film, and Elena particularly, question the concepts of conscience and morality in a striking manner through the mandatory relationships they have to uphold, in which the problems of social change are reflected. Moral philosophy has been discussed from Plato to Aristotle; from Spinoza to Kant. Amongst these discussions, the most gripping arguments have been put forth by Friedrich Nietzsche. Nietzsche underlines a morality of strength, freeing humans from a false consciousness about morality. Nietzsche's ideas will be critically undertaken in relation to Elena in order to seek answers to how humans, expected to be moral subjects, negotiate conscience in a rapidly changing social structure. It will be argued that the answer to this question can be found through the analysis of the relationship between social structure and power. Since discussing morality through personal characteristics is not enough, the best way to bring forth the moral dimension of the relationship among people is through a discussion of social structure and power relations. In his previous films Vozvrashchenie and Izgnanie, Zvyagintsev has focused on human stories and their social contexts. In his latest, the filmmaker approaches the effects of globalization on individuals and their relationships, in a metaphoric and striking manner. His film does not only limit itself to the context of Russia, but pertains to the whole world. In this sense, it is suggested that the film holds a universal quality. [ABSTRACT FROM AUTHOR]

Copyright of Felsefelogos is the property of Felsefelogos 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 Felsefelogos is the property of Felsefelogos 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.)