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Copyright of Nisar: Journal of Religious Studies / Dini Tetkikler Dergisi is the property of NISAR 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 Larq Journal for Philosophy, Linguistics & Social Sciences is the property of Republic of Iraq Ministry of Higher Education & Scientific Research (MOHESR) 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.)

Jonathan Swift’s A Tale of a Tub, published in 1704, has earned him some reputations. Yet the bizarre conformation and labyrinth-like references also made his book an “orphaned text”. Most critics, while ignoring the intertextuality between A Tale of a Tub and concomitant texts, focus their perspectives on formal analysis thus tending to overlook the theme of ecclesiastical politics that lies hidden beneath the allegorical narrative in the main storyline. A Tale of a Tub, as Swift’s reply to Deists, to the conflicts between the divine and the secular and the quarrels on constitutional order, together with its concomitant texts, we may say, have mapped out the implicit intellectual background for Swift’s writings in the 1710’s. [ABSTRACT FROM AUTHOR]

While religion and religiosity in Turkish society have long been topics of discussion, there has been a flourishing debate on the ascendance of deism, particularly among the youth. Simultaneous claims for the growing spectre of deism and religious backsliding and the Turkish government's policies of 'Islamization' seemingly resulted in a paradox. This article will start by tracing the evolution of the debate on deism and, through qualitative analysis, dissect the arguments raised by those who increasingly self-identify as deists into two interrelated categories: those directed against the very concept of God and those directed against the Quran and the Prophet Muhammad. Furthermore, it will explore the factors explaining the growing prevalence of deism, drawing attention mainly to trends of secularization and the broader socio-political context of Turkey in recent decades. [ABSTRACT FROM AUTHOR]

Science and religion have been described as the "two dominant forces in our culture". As such, the relation between them has been a matter of intense debate, having profound implications for deeper understanding of our place in the universe. One position naturally associated with scientists of a materialistic outlook is that science and religion are contradictory, incompatible worldviews; however, a great deal of recent literature criticises this "conflict thesis" as simple-minded, essentially ignorant of the nature of religion and its philosophical and theological underpinnings. In this first part of a two-part article, I set out the wide-ranging background required for a proper understanding of the debate as a preliminary for the second part, in which Ian Barbour 's influential four-fold typology of science-religion relations is critically assessed, leading to the conclusion that the conflict model is not to be so easily dismissed. [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.)

Copyright of Kant-Studien is the property of De Gruyter 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 Annals of Philosophy / Roczniki Filozoficzne is the property of John Paul II Catholic University of Lublin, Faculty 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.)

Copyright of Ukrainian Professional Education is the property of Poltava V.G. Korolenko National Pedagogical 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.)

Religion is a phenomenon that continues its existence in life by being reinterpreted with paradigms about existence and life, although it has unchangeable principles in terms of its principles. The role of religion in human life changes in the historical process. Religion, which was active in all areas of life from economy to politics, from education to art in the Middle Ages, has largely lost its influence in the public sphere in modern societies. In the postmodern period, institutional religion has lost even more power with the developing individualism. In this period, religion has turned into a phenomenon shaped according to personal thoughts and desires. Today, especially in Western societies, it is seen that religious identity definitions are decreasing day by day. The number of people who define themselves with non-religious identities such as "no religion, atheist, agnostic, secular, humanist" is increasing daily among the young generation worldwide, especially in Europe and America. In the globalizing world, it is difficult to say that the youth of our country has never accepted identities that are alternative to or opposed to religion. Some studies claim that religiosity has decreased in our country in recent years, and atheist and deist understandings have increased compared to the past years. In this context, it is essential to investigate the tendencies of high school students in adolescence towards non-religious orientations, which is a critical developmental period in terms of identity development. In this way, it will be possible to obtain information about the meaning of religion, which is an essential component of identity, for young people, what are the factors that are effective in developing religious identity, and the effectiveness of religious education in this regard. With the information to be obtained, it will be possible to plan a more effective religious education to transfer religious culture to the new generation. Our study, which aims to reveal the non-religious orientation tendencies of high school youth and the roles of religious education and environmental factors, is quantitative research conducted in Konya province center in 2020-2021. "Non-religious Orientation Scale" and "Ok-Religious Attitude Scale" were used in the study. The data we collected from a sample of 473 people determined by quota sampling method were analysed with SPSS 15 software. According to the findings obtained, 6% of young people show a high level of non-religious orientation tendency, and 12% show a moderate level of non-religious orientation tendency. 3% of the young people adopt atheist, 3% agnostic, and 2% deist understanding of God. While 70.2% of the participants believe in the existence of God without any doubt, 21.4% believe that God exists, although they have some doubts. There is a high positive correlation (r=0,722, p=0,000) between believing in the existence of God and having a positive religious attitude. There is a high negative correlation (r=-0,833, p=0,000) between believing in the existence of God and non-religious orientation. The family is the most influential institution on the religious attitudes and non-religious orientations of young people. In this respect, strengthening the family institution, which comes first in transferring spiritual values to young generations, and raising awareness of parents is very important. In addition, various variables related to school and environment also affect young people's religious attitudes and non-religious orientations. Having a family where religion is given importance and tolerance is dominant, being satisfied with the religious education given at school, receiving religious education outside the school, and having positive role models about religious life support young people to develop positive attitudes towards religion and reduce their tendency towards non-religious orientations. Therefore, increasing the quality of religious education services provided in schools, teachers being positive role models, and updating the curriculum and textbooks to meet the needs of the age will prevent movements such as atheism, deism, and agnosticism from sowing seeds of doubt in the belief world of young people. Positive representation of religion outside the family and school leads young people to develop positive attitudes toward religion. It reduces the need to seek answers to their existential questions outside religion. [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]

Copyright of Dinbilimleri Journal is the property of Dinbilimleri 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.)

Copyright of Turkish Studies - Comparative Religious 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 RUMELI: Journal of Islamic Studies is the property of Trakya 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.)

Akıl ile anlaşılan ve âleme müdahale etmeyen bir ilâhın varlığını kabul edip nübüvvet tarafından ortaya konulan âhiret inancını inkâr etmek manasına gelen deizm, Avrupa’da Aydınlanma dönemiyle birlikte özellikle pozitif bilim çevrelerinde itibar görmeye başlamıştır. Deizm’in Avrupa’da gelişmesinde Descartes, Newton, Voltaire, David Hume ve Kant gibi filozof ve bilim adamlarının düşüncelerinin önemli etkisinin olduğu söylenebilir. İslâmî ıstılahlar arasında deizme manasıyla karşılık gelecek bir kelime olmamakla birlikte Dehriyye, Berâhime, ilhad ve zındıklık gibi kelimeleri, deizm ve ateizmin manalarını ihtiva edecek şekilde farklı inkâr anlayışları için kullanılmıştır. Bununla birlikte “Dehrîyye”nin ateizme daha yakın bir manada, “Berâhime”nin peygamberliği inkâr etme şeklinde daha hususi manada “ilhad” ve “zındıklık” kelimelerinin ise, İslâm’ın esaslarına reddetme manasına gelen her çeşit inkârı ifade için kullanıldığı görülmüştür. Deizmin dünyada ve ülkemizde ilgi konusu olmasına paralel olarak konunun lehinde ve aleyhinde yapılan çalışmalarda gözle görülür bir artış olmuştur. Bu makalede âhiret hayatının varlığına dair İmam Mâtürîdî’nin zikrettiği aklî deliller ele alınmıştır. Bu konuda özellikle Te’vîlâtü Ehli’s-sünne’de yer alan deliller inceleme konusu yapılmıştır. Ayrıca Mâtürîdî’nin belirttiği şekilde nübüvvet ispat edilmekle âhiret hayatının varlığı da ispat edilmiş olacağından onun Kitâbü’t-Tevhîd’de nübüvvetin gerekliliği konusunda yaptığı geniş açıklamalara da yer verilmiştir. Mâtürîdî, Kur’an’a inanmayanların onda yer alan delilleri de kabul etmeyeceklerine dikkat çekerek onlar için aklî delil getirmenin önemli olduğunu belirtmiştir. İnsanların âhiret hayatını inkâr etme sebeplerini sorgulayan Mâtürîdî, insanların her şeyi kendi güçlerine göre mukayese ederek anlamaya çalışmalarını, âhiret hayatının inkârında önemli bir sebep olarak görür. O, insanların ölüleri diriltmeye kendi güçlerinin yetmeyeceğini sanmalarının, ahiret hayatını inkârda önemli etkisi olduğunu açıklar. Şayet onlar, göklerin ve yerin yaratılışına bakıp düşünselerdi, Allah Teâlâ’nın kudretinin mahlûkatın gücünden farklı olduğunu bileceklerdi. Ayrıca âlemi yaratan Allah’ın onu sadece yok olmak üzere yaratmış olmasının abes ve faydasız bir iş olacağına dikkat çeken İmam Mâtürîdî, onun bir gayesinin olması gerektiğini belirterek bu durumun yaratılanların yaptıklarının karşılığını göreceği âhiret hayatının varlığına delalet ettiğini söylemiştir. İmam Mâtürîdî, akıl ve irade gibi üstün sıfatlara sahip olan insanın bir gaye bulunmadan yani başıboş yaratılmasının akıl ve hikmet açısından geçersiz olduğunu ifade etmiştir. Ayrıca “Dünya, ebedî olsaydı, işlenen amellerin karşılığını vermek mümkün olmazdı” diyen Mâtürîdî, insanlar tarafından fazilet ve kötülük sahibi kimsenin birbirinden ayırt edilmesi ve herkese işlediğinin karşılığının verilmesi gerekli görülmekle, insanın dünyada imtihan için yaşadığının kabul edildiğini belirtip bunun karşılığın tam manasıyla âhirette görüleceğini açıklamıştır.

The article presents a critical analysis of the concept of «universal concreteness» in Voltaire’s philosophy. The content of the ontological and epistemological foundations of Voltaire’s worldview in his historical-philosophical searches is revealed. The abstract nature of the principles of deism and «universal unity» in the philosophy of the French enlightener is the result of the influence of the one-sidedness of representatives of empiricism and rationalism. Voltaire and his associates in their philosophical constructions, argued G. Hegel, proceeded from the principle of universality and the embodiment of the concept of «wit», while the Germans relied on the possibilities of criticism of pure reason. The potential possibilities of the concept of «universal concreteness» in Voltaire’s worldview form the basis of his theoretical and practical philosophy, in particular of human existence, morality and free will. [ABSTRACT FROM AUTHOR]

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

Tarihî veriler, insanoğlunun, tarihin ilk dönemlerinden beri din ve tanrılarla iletişim içerisinde olduğunu göstermektedir. Dinin tarihi, bir anlamda Tanrı’ya olan inancın tarihi ile başlar. Ancak Tanrı anlayışlarında, tarihin başlangıcından itibaren, kültürel, ekonomik, siyasal şartlara paralel olarak bazı değişiklikler olagelmiştir. Günümüzde yine bunun bireysel farklılıklara bağlı olarak değişebildiği gözlenmektedir. Tanrı inanç biçimleri, her bireyin aşkın bir varlıkla ilişkisinin yönü, niteliği ve kapsamını belirten bir ifade olarak ele alınabilir. Bu inanç biçimlerinden Teizm, on yedinci yüzyılda ateizm, deizm ve panteizmi dışlamak için ortaya atılmış ve etkin bir Tanrı’ya olan inancı ifade etmektedir. Deizm, modern ve akılcı Tanrı inanç biçimini ifade etmektedir. Agnostisizm, Tanrı’nın varlığının ya da yokluğunun bilinmesinin mümkün olmadığını, dolayısıyla bu konuda bir tartışmanın bile yapılamayacağını savunur. Ateizm, teizme ve onun bütün iddialarına karşı ortaya çıkan bir düşünce akımı olarak görülmektedir. Yani ateizm, evreni yaratan ve varlığını devam ettiren, bilgi ve irade sahibi bir Tanrı inancına karşı bir düşünce hareketi olarak tanımlanmaktadır. Ancak, günümüzde bu değişik inanış ve algılama biçimlerinin bir ölçüm aracının olmayışından dolayı Tanrı inanç biçimlerinin ne ölçüde yaygın olduğu bilinmemektedir. Bu sebeple, bu çalışmanın amacı teizm, deizm, agnostisizm ve ateizmi (Tanrı inanç biçimleri) geçerli ve güvenilir bir şekilde ölçebilecek bir ölçüm aracını geliştirmektir. Bu ölçekleri geliştirmek amacıyla veriler dört farklı zaman diliminde toplanmıştır. İlk zaman diliminde 244 (nkadın= 179 ve nerkek= 62); ikinci zaman diliminde 83 (nkadın= 66 ve nerkek= 17), üçüncü zaman diliminde 31 (nkadın= 24 ve nerkek= 7) ve dördüncü zaman diliminde 306 (nkadın= 255 ve nerkek= 51) üniversite öğrencisine ulaşılmıştır. Çalışmaya katılım tamamen gönüllülük esasına göre olup elde edilen veriler sadece bilimsel çalışma kapsamında kullanılmıştır. Verileri toplamak için Tanrı İnanç Biçimleri Ölçeği, Dinî Dünya Görüşleri Ölçeği ve kişisel bilgi formu kullanılmıştır. Verilerin analizinde nicel analiz tekniklerinden faydalanılmıştır. Bu kapsamda betimsel istatistik, Açımlayıcı Faktör Analizi ve korelasyon analizi incelenmiştir. İlk zaman diliminde toplanan veriler sonrasında 9 maddeli teizm, 5 maddeli deizm, 4 maddeli agnostisizm ve 7 maddeli ateizm ölçeği elde edilmiştir. İkinci zaman diliminde toplanan veriler ile geliştirilen ölçeklerin ölçüt geçerliği incelenmiştir. Buna göre teizm, deizm, agnostisizm ve ateizm ölçekleri ile dinî dünya görüşleri ölçeği arasında istatistiksel olarak anlamlı ilişkiler tespit edilmiştir. Üçüncü zaman diliminde toplanan veriler üzerinde gerçekleştirilen test-tekrar test güvenirliği sonucunda ise elde edilen değerlerin kabul edilebilir sınırlarda olduğu görülmüştür. Güvenirlik için aynı zamanda Cronbach alfa iç tutarlılık katsayısı da incelenmiş ve elde edilen değerlerin kabul edilebilir sınırlar içerisinde olduğu tespit edilmiştir. Dördüncü zaman diliminde elde edilen veriler üzerinde doğrulayıcı faktör analizi yapılmış ve elde edilen faktör yapıları doğrulanmıştır. Sonuç olarak, bu çalışmada geçerli ve güvenilir bir ölçüm aracı elde edilmiştir. Bu çalışma ülkemizde geçerlik ve güvenirlik çalışması yapılan Tanrı İnanç Biçimlerini ölçen bir ölçeği literatüre kazandırması açısından önemli görülmektedir. Bu alanda çalışma yapmak isteyenlerin Tanrı İnanç Biçimleri Ölçeği’ni farklı örneklemler üzerinde incelemeleri, geliştirilen bu ölçeğin psikometrik özellikleri (geçerlik ve güvenirlikleri) hakkındaki bilgiyi zenginleştirecektir. Bu ölçek hem sosyal psikoloji hem de din psikolojisi alanında akademik çalışma yapan araştırmacılar ve aynı zamanda bu alanlar dışında olup bu konuya ilgi duyan araştırmacıların kullanabilecekleri psikometrik özellikleri yeterli düzeyde olan bir araçtır. Bu çalışmanın verileri nüfusun büyük çoğunluğunun Müslüman olduğu ve İslami inaç biçimlerinin yaygın olarak öğretildiği bir ülkede toplandığı için ileride yapılacak olan çalışmalarda farklı inanç biçimlerine sahip bireylerin oluşturduğu örneklem gruplarına ulaşılması önerilmektedir. Çalışmanın bulguları ilgili literatür temelinde tartışılmıştır.

The article presents a brief biography of the little-studied British deist Thomas Chubb (1679-1747) and a reconstruction of his ideas about capabilities of human mind. The goal of this article is to study the religious philosophy of T. Chubb that Russian studies does not distinguish from ideas of other deists. That is why the idea of the phenomenon of deism is still less clear in relation to foreign studies. The article analyzes and presents Chubbs concepts about the independence of religious truths from human perception, that are presented in «Discourse concerning Reason, with Regard to Religion and Divine Revelation» (1733) and «An Enquiry into the Ground and Foundation of Religion». The article documents that the English philosopher formulated three "author's" truths of natural religion: there is an initial difference between objects, independent of human perception; this distinction is the basis for human behavior; God made these foundations a moral rule for all people and for himself. The work identifies and analyzes the definition of the phenomenon of "deism" in Chubb's treatises, as well as an assessment of his philosophy in the context of this definition – the natural religion of reason or belief and just and sense of a Deity impressed upon the mind, and is the governing principle of a man’s-affections and actions. The correlation of the ideas of Thomas Chubb and Matthew Tindal is analyzed. At the end of the article, a brief conclusion is made about the place of T. Chubbs philosophy to deism in general. The author of this work believes that despite the absence of references to other deists by the English philosopher, the ideas of this thinker fit into their religious and philosophical system, specifically about the issue of understanding natural religion. The sources of this article are treaties «The Sufficiency of Reason in Matters of Religion, Farther Considered» (1732), «Discourse concerning Reason, with Regard to Religion and Divine Revelation» (1733), «Some reflections upon the comparative excellency and usefulness of moral and positive duties» (1733), «The true Gospel of Jesus Christ Asserted»(1741) and several other treatises.

Abstract: This article analyzes the proofs for the existence of God offered by Jonathan Edwards. The notes known as "Miscellanies" as well as several other documents are the subject of the analysis. Edwards admits that it is not easy to prove the existence of God because of the corruption of human nature. If we did not already know a theistic thesis, we could hardly discover it ourselves, with our own reason. But this thesis is already known, and our disposition toward order, our search for causes, and our thirst for justice point to a disposition to seek proofs for the existence of God. A study of the sources shows that Edwards used various strategies to justify the thesis of God's existence. I show that these strategies depend on different types of assumptions and produce different results. The cosmological argument from contingency is supported by the idealist argument, the Eleatic-style reasoning, and the ontological argument. The idealist argument is based on J. Locke's assumption that solidity is an intrinsic characteristic of physical things. Edwards shows then that physical things do not possess an independent existence, for solidity can be reduced to resistance, and resistance is always resistance to something. What might be called the Eleatic argument is to prove the existence of something eternal. It depends on the referential understanding of the term "nothingness." The ontological argument proves the existence of something necessary. It depends on the meaningfulness of the concept "there is non else besides him". The cosmological argument from contingency therefore can only justify the existence of something necessary, eternal, and immaterial. However, this is not sufficient to justify theism. The cosmological argument from causality is based on the self-evidentness of the law of causality and shows the existence of a necessary first cause. The various teleological arguments justify the claim that there is an intelligent creator. The analogy between the mind of the creator and the human mind serves Edwards to refute deism and justify the need for religious worship of God.

Bu çalışmada Batı düşünce geleneğinde üretilen bazı dinî kavramların İslam inancına dair çalışmalarda doğrudan kullanılmasının sakıncalarından bahsedilecektir. Söz konusu iddia deizm, ateizm ve özellikle de teizm kavramları çerçevesinde ortaya konacaktır. Özellikle Türkiye’de yapılmış din felsefesi çalışmaları gözden geçirilerek bahsi geçen üç kavramın İslam dünyasında icra edilen din felsefesi çalışmalarına doğrudan taşındığı gerçeği bir sorun olarak ortaya konacak ve bu durum İslam inancının başka bazı kavramlara indirgenmesi olarak tanımlanacaktır. Böyle bir sorunu vurgulayarak ulaşılmak istenen amaç ise İslam inanç esaslarının başka anlamlara indirgenmeden kendi anlam bütünlüğü içinde anlaşılmasının önemini hatırlatmaktır. Çünkü Batı düşünce geleneği içerisinde üretilmiş her kavram kendi düşünsel ve pratik geçmişiyle doğrudan bağlantılıdır. Bu sebeple farklı bir anlam dairesi içinde ya da belli bir pratik geçmişe bağımlı biçimde oluşmuş bir çözüm biçimi ya da eleştiri, aynıyla İslam düşüncesine taşındığında, o kavramların barındırdığı felsefî ve pratik geçmiş de taşınmış olacaktır. Oysa her inanç kendi anlam bütünlüğü ve geçmişi dikkate alınarak değerlendirilmelidir. Bu sorunu deizm ve ateizm gibi İslam’ın doğrudan reddettiği kavramlar üzerinden değerlendirmek teizm kavramına göre daha anlaşılır bir durumdur. Ancak teizm kavramı söz konusu olduğunda konu oldukça karmaşık bir hal almaktadır. Çünkü hemen hemen bütün kaynaklarda İslam, teistik bir din olarak tanımlanmakta ve bu durum İslam inancı için zorunlu bir ön kabul gibi değerlendirilmektedir. Oysa teizm, Descartes rasyonalizminin ve Newton mekaniğinin hâkim unsur olarak kabul edildiği Modern Batı düşüncesinin Tanrı anlayışıdır. Düşünen öznenin epistemik sınırlarında inşa edilmiş böyle bir Tanrı anlayışı ise İslam’ın Allah tasavvuruna uygun değildir.

The topic of religiosity in Turkey is often restricted to studies of secularization or fundamentalism. However, new religious phenomena, especially deism, are now drawing much attention in Turkey, yet most studies are focusing on small samples. Our study widens this view by presenting questionnaire data on a variety of religious self-assessment categories derived from a representative quota sample in relationship to sociodemographic and other religiosity variables. Only one-third define themselves as orthodox religious while 62 % identify as ‘believers’. The categories deism, non-belief/atheism, and religiously indecisiveness cover 7.2 % in total. Orthodox religious individuals differ in their sociodemographic profile from the rest (are older, more rural, less educated, higher rate of unemployment) and a sharp drop of all religiosity scores was observed from the orthodox religious to the rest. Deists, non-believers/atheists, and religiously indecisive individuals can, together with some ‘believers’, be grouped into a highly secularized cluster. Our findings suggest that there is a huge variety of religiosities in contemporary Turkey, despite the over-religionization imposed by the current government. Religious educators and clergy should welcome such changes by promoting development towards religious maturity independent of political agendas.

The article attempts to define a worldview paradigm in the philosophy of H. Skovoroda. In historical and philosophical studies, there is a certain difference of opinion regarding the evaluation of the main provisions of the Ukrainian's enlightener philosophy. Scientists emphasize the manifestations of pantheism, dualism, pluralism and mysticism in the work of H. Skovoroda. This is a palette of mutually exclusive definitions of the main philosophies of the thinker. The conducted critical analysis of the Skovoroda's philosophical heritage allows us to reveal the deistic direction of his worldview positions. However, compared to the conceptual presentation of deism by the founder of the French Enlightenment of the 18th century, F. Walter, the philosophical deistic positions of H. Skovoroda have their own characteristics. The deistic tendencies of Walter's worldview are based on the principles of rationalism. They permeate the foundations of his theoretical and practical philosophy. The Ukrainian enlightener's principle of deism is based on manifestations of the highest divine wisdom. They include rational forms of existence and knowledge, spiritual and practical, moral foundations of human existence. [ABSTRACT FROM AUTHOR]

Copyright of Bozok University Journal of Faculty of Theology / Bozok Üniversitesi Ilahiyat Fakültesi Dergisi is the property of Bozok 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.)

Claims about the rapid emergence of the tendency towards deism in the postmodern period prompt researchers to conduct research-oriented field studies. In addition to studies examining the perceptions of deism among secondary school students, there are also explanations from various news sources regarding the rapid spread of deism among the youth in Turkey. The results of current studies suggest that the course of deism should be included among the current problems as a reality rather than a claim. In this context, the article includes the determination of internal principles such as the language of religion used by religious people and the use of media in deism behavior. In the survey, which aims to measure the relationship between deism and religious language, the target audience is selected between the ages of 15-21, corresponding to the beginning and the end of adolescence. The survey is conducted online. The answers of participants to the prepositions about religious language, the use of language and media by religious people and the religious discussions in the TV programs are evaluated in the context of deism, and certain principles are presented on foundation of religious language and its revival. [ABSTRACT FROM AUTHOR]

John Craig's book Theologiae Christianae Principia Mathematica (Mathematical Principles of Christian Theology) infuriated contemporaries when it appeared in 1699. Modern scholars also express reservations about the contents. Many read the work in association with Isaac Newton and view Craig's calculation for the Second Coming in 3150 with bemusement and condescension. Historians of statistics give the book a fairer reading, but often they look to assess the closeness of Craig's calculations to modern mathematics. In this article, I aim to situate Craig and his book as part of the deist controversy. My goal is to illustrate that the perceived danger of deism in the later seventeenth century was such that it influenced the content of a variety of discourses and that Craig's work is representative of a moment in which apocalyptic anticipations and anxiety over deism could mix freely with mathematics and conceptions of the historical record in a presentation reminiscent of Isaac Newton's Principia. [ABSTRACT FROM AUTHOR]

Copyright of Ileti-s-im is the property of Universite Galatasaray, Faculty of Communication 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 offers the first detailed analysis of George Mackenzie of Cromarty's most explicitly theological work, the 1708 Synopsis Apocalyptica. It includes critical engagement with the text, consideration of its polemical aims and targets, and comparison to its major influences. It contends that the Synopsis is crucial to understanding Mackenzie's ideas and motivations, revealing for the first time, the religious, eschatological connections between Mackenzie's unionism, monarchism and opposition to deism, atheism and Judaism. The Synopsis betrays more than previously unnoticed Judeophobia on Mackenzie's part; it illustrates that a distinct form of anti-Jewish bigotry which cast Jews as dangerous, cruel oppressors of Christians was present in the British Isles throughout the long seventeenth century. The article therefore cautions against the assumption that the dawn of the eighteenth century was necessarily characterised by increased religious toleration amongst educated elites. [ABSTRACT FROM AUTHOR]

In his brief autobiography, Hume recalls how the publication of the heterodox Anglican clergyman, Conyers Middleton's Free Inquiry caused a 'furore' in England in 1748, whereas his own Philosophical Essays were 'neglected'. This has secured Middleton a very marginal place in Hume scholarship. This essay argues that Middleton's importance at a crucial stage of Hume's intellectual development, during the Ninewells years (April 1749 – July 1751), was more significant than has been allowed. On his return to Ninewells, Hume reflected on the reasons for Middleton's success. Section I considers the nature of Middleton's contributions to English philosophical-theological debate. In Section II, it is argued that this English context illuminates our understanding of both the manner and the matter of Hume's writings from the Ninewells years, which show a marked concern with the heathen philosophers' treatments of the relationship between morality and religion. Here, the similarities between Gibbon's situation in the 1760s and Hume's from the late 1740s are foregrounded: a period in which both authors confronted the challenge of translating their philosophical insights into an English 'idiom'. The essay concludes by offering some broader reflections on why intellectual historians have tended to dismiss, rather than to explore the Hume-Middleton connection. [ABSTRACT FROM AUTHOR]

Starting with Gottfried Leibniz, Isaac Newton's theology has often been caricatured as putting forward a "God of the gaps" argument for God's existence and continued involvement in the world. Peter Harrison has pointed out that this characterization of Newton's theology is "not entirely clear." A closer look at Newton's letters and the drafts to the Opticks reveals that, rather than arguing God's providential ordering and care over the world, he takes these for granted and is reluctant to specify instances of this order and care based on his physical research. He certainly believes in gaps in mechanical causes but is more eager to fill those gaps with nonmechanical natural causes than with God. Further, his system does not exhibit the two most prevalent weaknesses attributed to "God of the gaps" theologies: (1) that by describing God as intervening in natural causes his skill as a designer is maligned and (2) that by describing the physical details of God's involvement in the world one puts too much weight on theories likely to be replaced as science advances. Newton avoids the former weakness because it is only God's masterfulness as designer that he ties in any way to his theories of the physical world. He avoids the latter because he never points to God as the direct cause of any specific physical processes. Newton hoped that his system would cause his readers to marvel not only at God's providence but also at humankind's inability to sufficiently understand it. [ABSTRACT FROM AUTHOR]

Copyright of Journal of Abant Social Sciences / Abant Sosyal Bilimler Dergisi is the property of Journal of Abant Social 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.)

Logical and evidential arguments from evil are generally thought to have been rebutted by various refutations, defenses, and theodicies. While disparate, these responses employ similar strategies to show that God has morally sufficient reasons to permit evil and suffering in the world, either to preserve human freedom, for the sake of the moral growth of human souls, or to train humans to be able to act freely without sinning once in heaven. In this paper, I defend the heaven ab initio argument from evil (HAIAFE), which demonstrates that God could have accomplished all these goals, without the need for evil and suffering, by creating human beings directly as spiritual beings in a non-physical state of eternal bliss. Moreover, I will argue that the HAIAFE is both a logical argument from evil and a "deodicy", i.e., a vindication of a deistic god. [ABSTRACT FROM AUTHOR]

İslam düşüncesinde ve diğer semavî dinlerde nübüvvet, büyük bir önem arz etmektedir. Müslümanlar, Allah’ın mesajına değer verdiklerinden, bu mesajları insanlara tebliğ eden peygamberlere de kutsiyet atfetmişlerdir. Öte yandan tarih boyunca peygamberlik düşüncesine farklı cihetlerden itiraz edenler olmuştur. Nübüvvete yönelik bu itirazların temeli Aristo’ya dayandırılmaktadır. Ayrıca bu fikrin sistematik bir karakterle vücut bulduğu akımlar da mevcuttur. Berâhime ve Sümeniyye bunlardan en çok öne çıkanlardır. Bu iki akımın menşei hakkında ihtilaf bulunsa da çoğunluğa göre her ikisi de Hint kökenlidir. Berâhime ve Sümeniyye gibi sistemlerin yanı sıra İbnü’r-Râvendî (öl. 301/913), onun üstadı Ebû Îsâ el-Verrâk (öl. 247/861), ve “Arapların Galen”i olarak anılan Ebû Bekir er-Râzî (öl. 313/925) gibi kişiler de peygamberliği reddeden fikirleri ile tarihin bazı dönemlerinde öne çıkmayı başarmıştır. Bu şahsiyetler sadece peygamberliğe değil, Hz. Muhammed’in risâletine, “Hatmü’n-Nübüvve”ye ve Kur’ân’a yönelik eleştirilerde bulunmuştur. Mu‘tezile’den Câhız (öl. 255/869) ve Kādî Abdülcebbâr (öl. 415/1025) gibi mütekellimler, kendi dönemlerinde söz konusu itirazlara cevaplar vermek suretiyle nübüvveti savunmaya çalışmıştır. Günümüzde Deizm ve Pozitivizm gibi hareketler, söz konusu inkârcı akımların fikirlerine paralel düşünceler ortaya koymaktadır. Bu çalışmada amaç Mu‘tezile’den Kādî Abdülcebbâr’ın, nübüvvete yöneltilen eleştirilere verdiği cevapların günümüz açısından arz ettiği önemi ortaya koymaktır. Geçmişte nübüvvete yöneltilen itirazlar ile çağımızdaki deizm ve pozitivizm gibi akımların, peygamberliğe dair fikirlerinin benzer olduğu tespit edilmiştir. Bu bağlamda Kādî Abdülcebbâr’ın yaptığı nübüvvet müdafaasının önemli olduğu, özellikle deizm akımının ortaya çıkardığı şüpheleri azaltan ve çağımıza ışık tutacak bir nitelikte olduğu söylenebilir. Benzer konularda daha önce çeşitli çalışmalar kaleme alınmıştır. Metin Özdemir’in “Mu‘tezile’nin Nübüvvet Savunması” adlı eseri ve Orhan Aktepe’nin Peygamberliğin Hz. Muhammed ile Sona Ermesi” adlı kitabı bunlara örnek verilebilir. Ancak nübüvveti bir bütün olarak ele alan bir çalışmaya rastlanmamıştır. Bu çalışmada nübüvvet, “Hatmü’n-Nübüvve”, Hz. Muhammed’in peygamberliği ve Kur’ân’ın i’câzı gibi konular bir arada ele alınmıştır. İslam düşüncesinde Ehl-i Sünnet ve Mu‘tezile literatüründe yer alan, mülhitlere yönelik nübüvvet savunusunun, deist akımların itirazlarına verilecek cevap için oldukça yeterli ve değerli altyapı oluşturduğu kanaatindeyiz. Konuya tarihî bir perspektifle bakıldığında, deizm düşüncesinin, tarihin önceki dönemlerinde de zuhur ettiği ancak zamanın âlimleri kanalıyla bertaraf edildiği müşahede edilmektedir. Dolayısıyla deistik düşüncenin yeni bir hareket olmayıp, tarihin farklı dönemlerinde ve değişik formatlarda nübüvvet olgusunun karşısında konumlandığı söylenebilir.