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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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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 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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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.

Copyright of Social Sciences Studies is the property of Social Sciences 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.)

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]

In Islamic thought, the evaluation of the subject of proposal by different sects on the axis of revelation and reason is an activity aimed at finding solutions to the problems related to the source of the divine responsibility of independent human existence. Does human being, due to his creation, have the opportunity and power to know, comprehend and fulfill this responsibility on his own, without divine help and guidance? Or does human responsibility turn into obligation through divine notifications, and is the human being held accountable after this stage? The concept of taklîf was shaped within the framework of the value theories of the theological schools. In this context, there has been a simultaneous discussion of the ontological status of value in ethics and the sources of human knowledge of this value, and these two themes have rarely been clearly distinguished. Three different attitudes have developed in relation to these two issues. According to the first, values have an objective existence and can be known by independent human reason or revelation, or both. According to the latter, values are essentially shaped by God's commands and are ultimately known only by revelation, and reason has a secondary position to revelation. According to the third, values are objective and can be fully known by the independent intellect of those who have knowledge. In contrast to the Mu'tazilites, who stand out with their rationalist attitude towards the knowledge of good and evil in things and actions, Ash'arites are positioned with an attitude that prioritises revelation. According to the Hanafî-Mâturîdî school of theology, which endeavours to reconcile revelation and reason in the middle of these two, reason can act on its own up to a certain point without divine help. In the Hanafî-Maturîdî school of theology, the theology of value constitutes a common area where reason and revelation act together. While reason knows the good and evil in things and actions in general terms, revelation reinforces and elaborates it. On the other hand, reason serves as a ground and foundation for the knowledge and understanding of the values revealed by revelation. As a result, although good and evil are known through revelation or reason, all these processes take place on the ground and basis of reason. Although there is a similarity between the Hanafî-Maturîdî school of theology and the Muctazilites with regard to the knowledge of good and evil by the intellect, the two sects differ from each other at the point of imposing a responsibility on human beings based on this knowledge. For, although the intellect knows the good and evil inherent in things and actions, it does not have the authority to make judgements in line with this knowledge. In addition, the presence of certain obstacles in the mind at the point of thinking in a healthy way and finding the truth negatively affects its ability to make the right decision alone and unaided. Another effective factor in this is that the intellect has a limited power of knowing and perceiving in terms of creation. Since the intellect is essentially a tool and a means of grasping good and evil, the function of the intellect varies according to the state of value that objects and actions have or acquire. In this context, objects and actions are divided into two parts in terms of goodness and evil. The first are those who are ontologically good and bad, and the second are those who are good and bad for reasons other than their essence. Since goodness and evil originate from its own essence, reason commands truthfulness and justice, which it sees as innately good, and forbids lies and cruelty, which it sees as bad. The divine command and the reward in return can only be realised on the basis of this rational necessity. From another point of view, judgements are divided into three as wajib (necessity), impermissible and possible. In this study, which deals with the ideas of the kalam sects in general and the Hanafi-Maturidi school in particular, regarding the proposal, the subject will be examined in the context of the disciplines of kalam and fiqh. [ABSTRACT FROM AUTHOR]

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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.

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.)

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. [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 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.)

Within the framework of the changes in historical and social processes, the issue of capitalism and religion maintains its place on the agenda of the field. Especially with the development of consumer capitalism, it has been observed that the subject of capitalism and religion has gained a value in terms of sociological understanding of religion. Based on this observation, the problem of our study is how religious conservative entrepreneurs who directly experience the situation in question experience, perceive and evaluate the relationship between capitalism and religion. The aim of our study is to understand the situation emerging within the framework of the relationship between capitalism and religion from the perspective of the religious or conservative class; The aim is to reveal the content and structure of the experiences related to the situation examined. Our study was organized in a qualitative case study pattern and the data collected through participant observation and interview from a study group selected by purposeful sampling method from individuals who directly experienced the situation in question were subjected to a qualitative phenomenological analysis. As a result, in the example of our study group, it was understood that religious-conservative entrepreneurs faced a contradiction between liberal, capitalist economic system and free market conditions and Islamic values and references. In order to overcome the tension created by the contradiction in question, it has been revealed that as a necessity of existing in liberal capitalist economic system and free market conditions, they legitimize their relevant practices with reinterpreted religious references. [ABSTRACT FROM AUTHOR]

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İslam düşüncesinde ahlâk meselesi, çeşitli boyutlarıyla pek çok ilim dalında ele alınmıştır. Ahlâk konusuna gösterilen teveccühte İslam’ın temel kaynağı olan Kur’an’ın konu ve hedef olarak ahlâka yer vermesinin payı büyüktür. Öncelikli olarak Kur’an’ın konularından biri olan ahlâk, insanın ıslahı amacıyla Kur’an’ın maksatları arasında yer almaktadır. Modernleşme ile birlikte pek çok alanda olduğu gibi sabitelerin değerini yitirmesiyle ahlâkî bir boşluk oluşmuştur. Bu sebeple İslam ahlâkına vurgular artmış ve bu konuda ortaya çıkan te’lifler artış göstermiştir. Özellikle ıslah hareketleri modern dönemde ortaya çıkan problemlerde çözümü hem ahlâkî hem de siyasî ıslah ile mümkün görmüştür. Bu çalışma İbn Âşur’un ahlâk içerikli ayetlere yaklaşımını konu edinmiştir. Modern dönemin önemli müfessirlerinden olan İbn Âşûr, çağdaşları arasında makâsıd konusuna katkısı ve ıslah fikri ile öne çıkmakta, müellifin fikirleri daha çok hukuk alanında incelenmektedir. Müfessirin hukuka zemin teşkil eden ahlâkî yaklaşımı hakkında yeterli çalışmanın olmadığı görülmektedir. Çalışmanın amacı, müfessirin ahlâk muhtevalı ayetlere yaklaşımı üzerinden akıl, fıtrat, ıslah ve ifsad kavramlarının ahlâk ile ilişkisine açıklık getirmektir. Son tahlilde müfessirin ahlâk konulu görüşlerinin ıslah fikrinden bağımsız olmadığı ve müfessirin fertten topluma yayılan ıslah fikrindeki tedriciliğin ahlâk yorumuna yansıdığı görülmektedir. İbn Âşur, ahlâk konulu yorumlarında küllî ilkelerin işlevselliğine dikkat çekmiştir. Bu bağlamda onun düşüncesinde adalet ve ihsan gibi küllî ilkeler, ahlâklı olma temel ilkesi altında yer almaktadır. Cüz’î ahlâkî ilkeler ise küllî ilkeler altında yorumlanmaktadır. Çalışmada müfessirin ilgili ayetler bağlamındaki yorumları tespit edilmiş, elde edilen veriler analiz edilerek müfessirin ahlâk konusuna yaklaşımı ortaya konulmuştur. Külli ilkelerin rehberliği hakkındaki görüşleri ve ahlâk konusuna hiyerarşik yaklaşımı infak örneği çerçevesinde analiz edilmiştir.

Çalışmamız, Kur'an'ın ahlâkî tekâmül yöntemini detaylı bir şekilde ele alarak, Kur’an ahlâkının temel prensiplerini ve bu prensiplerin insana kazandırılmasında uyguladığı stratejiyi incelemektedir. Bu makale; fıtrattan uzaklaşarak zamanla yozlaşmış olan ahlâkî yapıyı, evrensel özelliğiyle yeniden güncelleyecek potansiyele sahip Kur’an’ın ahlâk algısı ve amacını ele almaktadır. Aynı zamanda Kur'an'ın ahlâkî tekâmül yöntemini analiz ederek, Kur’an ahlâkının insanın olgunlaşmasına olan etkilerini ayrıntılı bir şekilde ortaya koymayı amaçlamaktadır. Ayrıca, Kur'an'ın içerdiği ahlâkî prensiplerin, bireyin karakter gelişimine ve toplumsal ahlâkın sağlanmasına yönelik rolünü açıklamayı hedeflemektedir. Makalede, Kur'an'ın ahlâkî tekâmül metodolojisini anlamak ve analiz etmek maksadıyla literatür taraması, konuyla ilgili âyetlerin incelenmesi ve tefsir çalışmalarını içeren kapsamlı bir yöntem benimsenmiştir. Bu bağlamda, makale, Kur'an'ın ahlâkî tekâmül stratejisini sistematik bir şekilde ortaya koyarak insan davranışlarındaki ahlâki gelişimi açığa çıkaracak bir yaklaşım sergilemiştir. Bu süreçte Kur’an’ın, bireyleri hedeflediği ahlâkî olgunluğa kavuşturmak için uzun soluklu bir yol haritası çizerek adım adım ilerleme yöntemini uyguladığı gözlenmiştir. Kur’an’ın iyi ve kötüyü tanıtma, güdüleme, örnekleme gibi yöntemlerle tedrîcen bir değişim stratejisiyle toplumun tekâmülünü gerçekleştirme çabası ortaya koyduğu tespit edilmiştir. Bu yöntemle ümitsizliğe kapılmama, bağışlanma, ahiret inancının toplumu motive etmesi ve güzel ahlâk kazandırma konularının etkili olarak kullandığı gözlenmiştir. Bu süreçte Kur’an’ın örnekleme sistemini tedrîcî bir yöntem kullanarak hedeflediği kâmil ahlâka ulaştıracak fikrî alt yapıya zemin hazırladığı tespit edilmiştir. Bu araştırmanın sonucunda, Kur’an’ın bireylerde meydana getirdiği değişimden hareketle sadece geçmişte değil her dönemde moral değerleri yükselen, ideal bir toplum oluşturmayı hedeflediği anlaşılmaktadır.

Abbasiler döneminde şiirlerinin nitelik ve niceliği bakımından en çok dikkat çeken şairlerinden biri olan İbnü'r-Rûmî’nin (ö. 283/896) şairliği, bariz bir şekilde hiciv temasıyla ön plana çıkmıştır. Ancak bu, şairin diğer temalarda başarılı olmadığı anlamına gelmemektedir. İbnü'r-Rûmî’nin gazel, methiye ve hikmet temalı şiirlerinde de sanatsal seviyeyi yakalamış pek çok kasidesi bulunur. Şair hakkında Arap dünyasında yapılmış akademik çalışmalara bakıldığında çoğu araştırmanın onu hiciv şiirlerine odaklandığı görülür. Hâlbuki İbnü’r-Rûmî’nin methiye ve hiciv temalı şiirleri içerisinde serpiştirilmiş hikmet içerikli beyitleri de hatırı sayılır bir kemiyettedir. Hatta şairin hikmet temasına tahsis ettiği kasideleri vardır. Bu çalışmada şairin hikmet içerikli kaside ve beyitlerinde sıklıkla ele aldığı ahlakî tespitleri incelenmiştir. Biyografi kaynakları ve şiirlerinden hareketle şair, kendisini kuşatan toplumun çoğunluğu ile sürekli bir çatışma ve çekişme halinde ömür sürmüştür. Bunun bir sonucu olarak ahlak konusunda pek çok deneyimleri olmuş ve şiirlerinde bu ahlakî tespitlerini nazma dökmüştür. Ahlaka dair izlenimlerini paylaştığı bu şiirlerinde İbnü'r-Rûmî, ahlakîyatçı bir bilge olarak karşımıza çıkar. Tespitlerini edebiyatın imkânları ile birleştirip akılda kalıcı ve etkili kılmakta başarılıdır. Çalışmada şairin bu kabilden beyitleri içerik ve edebi dil açısından eleştiriye tabi tutulmuştur.

Bu çalışma Mehmet Kenan Şahin’in kaleme aldığı “İmâm Mâtürîdî’nin İman ve Ahlâk Anlayışı (Te’vilâtü’l-Kur’ân ve Kitâbü’t-Tevhîd Bağlamında)” isimli eserini içermektedir. Şahin, Mâtürîdî’nin iman, amel, insan ve ahlâk anlayışı hakkındaki görüşlerini onun Kitâbü’t-Tevhîd ve Te’vîlâtü’l-Ku’rân adlı iki önemli eserini dikkate alarak belirlemeye çalışmıştır. Şahin, İmâm Mâtürîdî’nin iman tanımını yaşadığı dönemdeki iman anlayışlarından daha farklı bir yaklaşımla izah ettiğini savunmaktadır. Bununla birlikte inceleyeceğimiz bu çalışmada yazar, Mâtürîdî’nin eserlerinde sıklıkla imân ile ahlâkî yaşam arasında çok sıkı bir bağ kurduğuna dikkat çekmiştir.

This paper is about the book which is written by Janne Matilla “(The Eudaimonist Ethics of al-Fārābī and Avicenna, Leiden: Brill, 2022, 256 pages)”. This work written by Matilla revolves around the comparative analysis of two eminent philosophers of Islamic Philosophy. Matilla adopts partially the method that emerges in the literature about Islamic Philosophy. Therefore, the results that the author reaches are unique contributions to the literature. Because this method is not applied completely, some problems of interpretation are seen in the work.

Muallim Nâci, Tanzimat döneminin önemli şahsiyetlerinden biridir. O, tercüme, tenkit ve lügat çalışmalarının yanı sıra dinî ve ahlaki alanlarda da çalışmalar yapmıştır. Nâci, Osmanlı Devleti’nde idari ve toplumsal çözülmelerin başladığı, buna bağlı birtakım sıkıntıların ve ahlaki çöküntülerin olduğu bir dönemde yaşamıştır. Devletin çöküşünü ahlaki bozulmalara bağlayan ve ahlak kitapları yazma girişiminde bulunan bazı ilim adamları gibi Nâci’de ahlak eğitimine dair Mekteb-i Edeb adlı eseri hazırlamıştır. Ahlak eğitimi bağlamında yazılan Mekteb-i Edeb’te bireyin sahip olması gereken ahlaki değerlerin yanında sakınması gereken davranışlar da yer almaktadır. Eserde yer alan konular ayetler, hadisler, sahabe hayatından kesitler, şiirler, hikâyeler, ibretli sözler ve örneklerle desteklenmiştir. Muallim Nâci tarafından gözden geçirilerek, tashih edilerek, düzeltmeler yapılarak oluşturulan ve kendi döneminde oldukça fazla rağbet gören bu eserde Nâci’nin ahlak eğitimi ile ilişkilendirilebilecek görüşleri belli bir sistematik çerçevede sunduğu görülmektedir. Eserde ortaya konulan bu sistematik yapı, eserin yazıldığı dönemden günümüze kadar geçerliliğini sürdüren birçok öğretim ilke ve yöntemlerini de barındırmaktadır. Bu çalışma ile uzun yıllar ahlak kitabı olarak okullarda da okutulan Mekteb-i Edeb’in ahlak eğitimi bağlamında değerlendirilmesi ve günümüz ahlak eğitimine yönelik ne gibi katkılar sağlayabileceğini ortaya koymak amaçlanmıştır. Eserde birçok ahlaki değerlerin anlatım, soru-cevap, tahkiye gibi öğretim yöntemleriyle ve günümüzde kullanılan bazı öğretim ilke ve yöntemleriyle ele alındığı görülmüştür. Nitel araştırma yöntemi içerisinde yer alan içerik analizi tekniğiyle incelenmiş olan eser, tarihi tecrübeyi ustalıkla, yalın bir şekilde ortaya koymaktadır. İki kısımdan oluşan eserin incelenmesi neticesinde hangi ahlaki ilkeler nasıl bir yöntemle ele alındığına yönelik sonuçlara ulaşılmıştır. Eserin dün olduğu gibi, bugüne ve yarına da ışık tuttuğu, ahlak eğitimi açısından önemli bir eser olduğu görülmüştür.

Kant believes that the question of knowledge on or existence of ideas such as God, soul, and freedom, requires resolution. He attributes the inability to resolve this problem to the failure to demonstrate that philosophical knowledge, as the basis of metaphysical knowledge, fundamentally differs from mathematics. Unlike previous philosophers, Kant identifies the premise on which mathematics is based as being synthetic a priori. For this reason, he asserts that mathematical propositions are structurally different from analytical propositions on which philosophical knowledge is based. After demonstrating that ideas cannot be theoretically established, Kant revealed that they should be assumed as the reasons for the realization of the highest good in the practical field. He believes that by showing the practical field as the realm where these ideals hold validity, he has provided metaphysics with a method, thus freeing reason from the delusions into which it falls as a result of its inexorable tendency. This study aims to examine Kant’s metaphysical method regarding the existence of ideas and to illustrate the differences between philosophical knowledge, which Kant attributes to the delusions of previous philosophers, and mathematical knowledge. [ABSTRACT FROM AUTHOR]

Sports clubs, as one of the stakeholders in the continuously increasing sports business, value licensed products. Clubs attempt to make cash while also increasing fan loyalty by selling licensed merchandise to their supporters. However, not all fans purchase legal things, and they may also seek out counterfeits of licensed products for a variety of reasons. Therefore, the research focuses on the intention to acquire licensed products and counterfeits of sports clubs. As a result, the research aims to determine the effects of fanaticism, morality, and a sense of shame on fans' intentions to acquire licensed products of the sports clubs they support, as well as their counterfeits of these products. The survey technique was employed to reach the fans, who are the research population, in order to achieve this goal. An online survey was chosen to collect data at a reduced cost and in less time, and 566 participants were contacted during the data collection procedure. The data of these persons were studied using statistical programs, and the analysis revealed that fanaticism and morality have a positive effect on the intention to acquire licensed products, but the sense of shame has no statistically significant effect. Furthermore, while the negative effects of morality and sense of shame on the propensity to buy counterfeit goods were discovered, fanaticism had no statistically significant influence. These results provide important conceptual and practical contributions in terms of sports marketing and fan behavior. [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.)

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