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The relationship between Person and Number features is often addressed in both theoretical and experimental studies. It is noteworthy that the discussion on how these features are processed has evolved over time towards how Person and Number features are structured in constructions with different persons (first person, second person, third person). While some studies state that Person and Number features can only be tested with third-person sentences (Manchini et al., 2011; Mancini et al., 2014), other studies state that these features can be tested with all person pronouns except R-expressions (regular noun phrases) (Ackema & Neeleman, 2019). In the literature, it is noteworthy that the relationship between the processing of Person and Number features has been tested with first- and second-person pronouns and R-expressions, but there is no study testing the issue with third-person pronouns. The aim of this study was to investigate whether there is a difference in the processing of Person and Number features in sentences with third-person pronouns in Turkish using Event-related Brain Potentials (ERPs). In this study, three conditions, namely Grammatical, Person Mismatch and Number Mismatch, were presented visually in words to 33 participants. In the study, a widespread N400 component was observed in both the processing of the Person feature and the processing of the Number feature. It was found that there was no difference between the two features in the corresponding time window. However, in the next time window, a late N400 component was observed in the processing of the Number feature, while a positivity (P600) was observed in the processing of the Person feature. In this time window, there is a difference in the processing of the Person and Number features. In conclusion, this study found that there is a difference in the processing of the Person and Number features in sentences with third-person pronouns in Turkish. It is suggested that the P600 finding in the processing of the Person feature reflects the difficulty in processing this feature. It is suggested that the late N400 finding in the processing of the Number feature may be due to the load it imposes on the processing process due to the fact that the morphological appearance of the Number feature in verb conjugation is parallel to nominal pluralisation, and the greater demand on working memory as the resolution of the Number mismatch involves more alternatives than the Person mismatch.

The old age period is a period that individuals experience like other stages in their lives. Although old age is the last stage of life, it is also perceived as the retirement period of people. Some negativities that occur in individuals with aging lead individuals out of working life. In today's world, with the developments in medicine and technology starting to make people's lives easier, the average life expectancy is increasing. Increasing average life expectancy in the world and in Turkey, in parallel with the decrease in birth rates, causes population aging. As a matter of fact, the aging population is a burden on the country's economy. One of the biggest problems of countries is early retirement. According to the World Health Organization, 65 years is defined as a young age. In many parts of the world and in Turkey, the retirement age is set at 65. With the Law No. 5510, some mandatory measures are taken to prevent early retirement in Turkey. With the amendments in the Law No. 5510, the retirement age is determined as 65 and it is ensured that people remain in business life if they are healthy. Law No. 5510 is important in that the aging population of Turkey is both an actively productive segment and not a burden to the country's economy. In this study, the concepts of old age, retirement and aging have been explained through the law no. 5510, using the literature, and suggestions have been developed for the sustainability of the law. [ABSTRACT FROM AUTHOR]

Yüce kitabımız Kur’ân-ı Kerîm’in mûcizeliğine ve eşsizliğine birer delil olan âyet-i kerîmelerin, sûre içinde ve Kur’ân’ın tamamında var olan sayılarıyla ilgili farklı rakamlar dile getirilmiştir. Bu durum Ulûmu’l-Kur’ân konuları içinde, Kur’ân’ı Kerîm’e ziyâde ve noksanlık gibi tahrifatlara imkân vermeyecek bir şekilde kaideleri, esasları tespit edilen bir ilim olan Âddü’l-Ây başlığında, Hz. Peygamber’e, onun ashabına isnâdı sabit bir ilimle ele alınmıştır. Kur’ân harflerinin kelimelerinin, ayetlerinin ve sûrelerinin adedini irdeleyen bu ilimde, İslam âlimleri bu konuyu derinlemesine ele almışlar ve değişik görüşler dile getirmişlerdir. Genel kabule göre 6666 sayısı öne çıksa da bu doğru bir rakam değildir ve mevcut mushafta âyet sayısı 6236’dır.Âyet sayıları ile ilgili sahâbe, tâbiîn ve daha sonraki âlimler farklı görüşler belirtmişlerdir. Sahâbeden, Hz. Ali (öl. 40/661) (r.a.) 6236, Abdullah İbn Mes’ud (öl. 32/652) 6218, Ubey b. Ka’b (öl. 33/654) 6210 ve Abdullah İbn Abbas (öl. 68/687) da 6216 sayılarını vermişlerdir. Hz. Ali’nin (r.a.) vermiş olduğu sayı elimizdeki mushafta var olan sayı ile eşittir. Tâbiînden Sa’id b. Cübeyr (öl. 95/714) 6216, Muhammed İbn Sîrîn (öl. 110/729) 6216, Atâ İbn Ebî Rebâh (öl. 115/732) 6177, Humeyd et-Tavîl (öl. 142/759) 6212 rakamlarını vermişlerdir. Kırâat imamlarından da Medineliler 6217, Mekkeliler 6219, Basralılar 6205, Kûfeliler 6236, Şamlılar 6220 sayılarını vererek farklı görüşlerini bildirmişlerdir. 114 sûrenin tamamında ihtilaf olmayıp sadece 75 sûrede ihtilaf vardır. Bununla birlikte bazı sûrelerin âyet sayılarında bir tartışma söz konusu olmayıp, mevcut mushafla aynı olup sadece hangi âyetlerin müstakil olduğuyla ilgili bir tartışma söz konusudur.Farklı görüşlerin oluşmasında bazı nedenler vardır. Hz. Peygamber’in (s.a.v.) Kur’ân öğretiminde veya meydana gelen bazı olaylarda açıklama yaparken yapmış olduğu tilâvetler, âyet sayılarındaki ihtilafın temel nedenlerinden biri sayılabilir. Çünkü bütün bunlarda Hz. Peygamber vakfedilecek yerleri de öğretiyordu. Zamanla Hz. Peygamber bazı âyetleri vasl ederek okuyordu. Bu duruma şahit olan sahabe birkaç âyetin birleştirilmesiyle yapılan bu uygulamayı tek âyet zannediyordu. Bunun neticesinde de sahabe rivâyetlerde farklı rakamlar bildirilmiş oluyordu. Sûrelerin başlarında bulunan besmelelerin ve Hurûf-u Mukattaa’ların müstakil bir âyet sayılıp sayılmaması da âyetlerin sayısı ile ilgili farklı görüşlerin ortaya çıkmasına sebep olmuştur. Bu sebeplerin yanında elimizde bulunan Mushaflarda tek âyet olarak yer alan bazı âyetlerin birden fazla âyet sayılması veya tek olarak yer alan bazı âyetlerin birleştirilerek tek âyet sayılması da âyetlerin sayısı ile ilgili ihtilafın nedenlerindendir.Kırâat çalışmaları ilk asırlarda daha çok Mekke, Medîne, Kûfe, Basra ve Şam’da yoğunlaştığı için Kurrâ’dan bazıları bulundukları beldelerde meşhur olmuşlar ve bu beldelerin anılmasıyla akla gelir olmuşlardır. Âyet sayılarını değerlendirirken de kurrâların yerine bu şehirler zikredilmiştir. Medîne denilince Medeniyyü’l-Evvel, Medeniyyü’l-Ahîr; Hicaz denilince Medîne ve Mekke; Irak denilince Basra ve Kûfe; Haremiyyi denilince Medîne ve Mekke; Şam denilince de Dımeşk ve Hımsıyyi anlaşılmıştır. Ca‘berî ise “Hımsıyyi” ayrı bir ekol olarak kabul etmiştir.Âyetlerin sayısıyla ilgili ilk dönemlerden itibaren âlimlerimiz değişik eserler meydana getirmişlerdir. Bununla birlikte konuyla alakalı Ebû Amr ed-Dânî ve Burhâneddin el-Ca‘berî’nin yazmış olduğu eserler âlimlerimiz tarafından temel kaynak olarak kabul edimiş ve bu âlimlerin âyet sayıları ile ilgili görüşleri hep ön planda kalmıştır. Biz de bu makalemizde konumuzla ilgili yazılmış diğer eserlerden faydalanmakla beraber, bu alanda öne çıkan Dânî’nin “el-Beyân fî Âddi Âyi’l-Kur’ân”ını ve Ca‘berî’nin “Husnü’l-meded fî fenni’l-aded”ini dikkate alarak, âyet sayılarındaki ihtilafların sûre sûre değerlendiirmesini yapacağız ve ihtilaf edilen âyetleri tek tek belirteceğiz.

Intercity bus firms aim to achieve maximum customer satisfaction by providing safe, quality and comfortable trips to their passengers. In the study, as a result of the literature review and interviews with experts working in the sector, six main criteria are determined as service, comfort, safety, transportation, financial features and customer relations in order to evaluate the quality expectations of the intercity bus firms. Five subcriteria are determined for each main criterion. Then, quality expectations are weighted with Analytical Hierarchy Process, which is one of the multi-criteria decision making method considering these criteria. Fuzzy logic approach is used to reflect the subjective expressions of the experts to the problem. By comparing these 30 sub-criteria, an importance ranking is determined for the quality expectations of the passengers. In addition, four different firms are compared and ranked according the criteria. [ABSTRACT FROM AUTHOR]

Different accounts have been said about the numbers of the verses, which are evidences for the miraculous and the uniqueness of our holy book, the Quran, within the surah and throughout the Qur'an. This situation has been handled with a science titled 'Add al-Āyy among the Qur'anic sciences, which is a science whose rules and principles are determined in a way that does not allow for distortions such as addition to or incompleteness for the Qur'an and this has been dealt with an uninterrupted chain to the Prophet and the companions. In this science, which examines the number of the letters, words, verses and surahs in the Qur'an, Islamic scholars have dealt with this issue in detail and put forward different opinions. Although the number 6666 stands out generally, this is not an accurate number and the exact number of verses in available Muṣḥaf is 6236. The Companions, the successors and later scholars have expressed different views. From the Companions, Ali (d. 40/661) gave the number 6236 as well as Abdullah Ibn al-Mes'ud (d. 32/652) 6218, Ubeyy b. Ka'b (d. 33/654) 6210 and Abdullah Ibn Abbas (d. 68/687) 6216. The number given by Ali is equal to the number for available Mushaf in our hands. From the successors, Sa'id b. Jubeyr (d. 95/714) gave the number 6216 as well as Muhammed İbn Sîrîn (d. 110/729) 6216, Atâ İbn Abû Rebâh (d. 115/732) 6177 and Humeyd al-Tavîl (d. 142/759) 6212. Among the imams of Qira'at, the Medinan with the number 6127, the Mekkan with 6219, the Basran with 6205, the Kufan with 6236, and Damascene with 6220 gave their different opinions. There are not disputes in all 114 surahs, but only in 75 ones. However, there is no discussion in the verse numbers of some surahs, only a discussion about which verses are detached within the same text. There are some reasons for the different opinions. Recitations made by the Prophet (pbuh) in the teaching of the Qur'an or in some events that occurred may be one of the main reasons for the dispute in the number of verses. Because, in all these, Prophet taught the places for waqf. Over time, The Prophet was reading some verses with wasl. The Companion, who witnessed this situation, believed that this reading, which was made by combining several verses, was only a single verse. As a result, different numbers were reported in the narrations of the Companions. Whether basmalahs and al-Hurûf al-Muqatta'a at the beginning of the suras were regarded as a separate verse also caused different views about the number of verses. In addition to these reasons, it was another reason for the dispute regarding the number of verses that some verses going as a single verse in Mushafs we have were counted as more than one verse or the fact that some verses in a single unit are combined and counted as one verse. Because Qiraat studies concentrated more in Mecca, Madinah, Kufa, Basra and Damascus in the first centuries, some of al-qurras became famous in the towns where they lived and came to mind with the names of these towns. When evaluating verse numbers, these cities were mentioned instead of these al-qurras. Madaniyy al-Awwal and Madaniyy al-Akhir came to mind with the word al-Madani as well as Madinah and Makkah with al-Hijaz; Basrah and Kufah with Iraq; Madinah and Makka with al-Haramiyy and also Damascus and al-Hımsiyy with al-Şham. al-Jaberi accepted "al-Himsiyy" as a separate school. Our scholars have written different works related to the number of verses since the early periods. However, the works written by Abu Amr al-Dânî and Burhân al-Din el-Jaberî about this subject have been accepted as the main source by our scholars and their views on the number of verses have always been in the foreground. In this article, we will take into account, by utilizing also other related works, the two prominent works in this field, al-Bayan fi 'Add Ay al-Quran by al-Dani and Husn al-Madad fi Fenn al-'Aded by al-Jaberi, and evaluate the disputes in the number of verses, and will state the verses in question one by one. [ABSTRACT FROM AUTHOR]

The Turk ethnonym is mentioned in the variants of S. Orozbakov, Togolok Moldo, Cusup Mamay of Manas Epic, which is known as one of the biggest epics in the world. And it is used as the general name of Turkish tribes and communities such as Kazakh, Kyrgyz, Turkmen, Karakalpak, Kipchak. For this general Turkish people, different epithets were used in the epic. As it is known, epithets are words or phrases that customize the attributes, origins and characteristics of an object, human, event, and concept by reflecting their characteristics. Therefore, it is of great importance for Turkic studies to study the epithets used for Turks in the epic. Because these epithets reflect the different characteristics of the Turkish people described in the Epic of Manas. Some of these epithets are the epithets formed by numbers. Therefore, in our article, we tried to deduce the values reflected by these epithets and the uçan / uçan teŋiz epithet in Togolok Moldo variant. It has been suggested that the epithets formed by the number names are related to the height structure of the Turks and reflect their number. Especially the fact that the kırk uruu and tokson uruu epithets, used for the Turkic nation, are related to the genealogy of the Kyrgyz and Uzbek Turks show that these tribes were given under the name of Turk in the Epic of Manas. It was determined that the word uçan also meant big ship and it reflected the diversity of Turks in a different way. [ABSTRACT FROM AUTHOR]

The voluminous story of Âşık Pasha (b.. 670/1272), who is one of the leading poets of Turkish religion and Sufi literature in Anatolia in the thirteenth and fourteenth centuries, and which he received in (730/1329-30) in Kırşehir, "Garîbnâme", is a worthy crop of religion, beliefs, as opposed to the opposite. As its name suggests; "Garîbnâme", which is about 10.613 couplets a product of strange approaches and interesting conclusions, is an important work that makes people believe through the beliefs of the people. "Garîbnâme", which is arranged in 10 episodes within 10 episodes and 10 epic, depending on the author's view of the universe with wisdom, is quite remarkable in terms of the meanings and the assumptions related to the meanings. "1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 40, 70, 72, 100, 1000" numbers in the "Garîb-nâme", which have mysterious and/or belief in a specific scheme and composition in a deep and comprehensive manner. In this study; numeral symbolism and numbers are used as formal or symbol in Garîb-nâme by using their way of use in Turkish folk beliefs and the people who are attributed to the numbers are put forward through Garîb-nâme example where religious beliefs are found in classical Turkish litarature. [ABSTRACT FROM AUTHOR]

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Numbers are the basic word entities of the languages. The entity of the language is measured with the number system. Turkish number systems have Gokturkish roots. Number words of Turkish which are used in Oghuz geography also come from this basic source. Semi-nomadic Qashqai Turks, which is an Oghuz branch, lives within the borders of Iran, mostly in the Shiraz and its surroundings. Qashqai people who are bilingual are not separated from other Turkish dialects in terms of using number words. In addition to this, the influence of Farsi cannot be underestimated. In this article, numbers in Qashqai language will be analysed by basing the argument to a part of the compiled article on Language of Qashqai Turks which was prepared as a Turkish Language Institution Project. [ABSTRACT FROM AUTHOR]

Kur'an'ın metninde herhangi bir noksanlık ya da fazlalık bulunmamakla birlikte ayetlerin sayısı hakkında islam alimleri ihtilaf etmişlerdir. Biz makalemizde bu ihtilaf nedenlerini araştırdık.

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Idioms reflect the communicative and the expressive power of a society and are considered as part of the vocabulary. Sometimes an idiom can exist for centuries, remaining in common use with no change, or only slight changes in its words. Idioms not only strengthen expression but also make it beautiful, give orginality and add freedom to it. In Turkish spoken and written discourse we have one idiom as "splitting the hair into 40 pieces" remained in the language without being changed at all through . Although in historic manuscripts this idiom exists as "splitting the hair into pieces", "splitting the hair into 2 pieces ", "splitting the hair into 10 pieces", "splitting the hair into 40 pieces" "splitting the hair into 100 pieces", "splitting the hair into 1000 pieces", "splitting the hair into 4000 pieces" only the given version is still used in modern Turkish. [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.)

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Since early ages of human history, numbers have been regarded as an element of balance between God and Universe. Using their source as testimony to the divine nature of numbers, Ibn Arabi explains the true origin of numbers from the perspective of his conception of "wah-dat" (oneness). Committing to the idea that existence is of a ternary nature, Ibn Arabi dwells on the numbers 1, 2 and 3. Describing the divine archetype of these numbers in existence (wucūd), he establishes original connections between numbers and existence. Ibn Arabi resorts to inner wisdom for describing the nature of numbers, which are otherwise typically explained in a rational context. [ABSTRACT FROM AUTHOR]

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