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

Bu çalışma, delilik olgusunu konu edinmektedir. Çalışmanın amacı, delilerin bazı mekânlarda daha fazla görünür olmasının temel sebeplerini açığa çıkarmaktır. Konya Bedesten çarşısında yer alan Kapu Camii ve Aziziye Camilerinin etrafından neredeyse hiç ayrılmayan deliler vardır. Onların bu mekâna neden bu kadar sık geldikleri araştırma sorusunu oluşturmuştur. Söz konusu soruya dayalı olarak daha önce herhangi bir bilimsel çalışma yapılmamıştır. Bu durum araştırmanın özgün tarafı olarak sunulabilir. Araştırma delilik fenomeninin temelde kültürel bir inşa olduğunu; zamana, mekâna ve bağlama göre farklılık arz ettiğini iddia etmektedir. Nitekim bu araştırmanın yapıldığı mekânlarda delilik olgusuna atfedilen anlamların sosyal, kültürel ve dini değerlerden bağımsız olmadığı görülmüştür. Çalışma, nitel araştırma yöntemine uygun bir şekilde tasarlanmıştır ve araştırmada kullanılan veri toplama tekniği mülakattır. Mülakatlar, yarı yapılandırılmış görüşme formu ile gerçekleştirilmiştir. Araştırmanın örneklemi, Kapu Camii ve Aziziye Camilerinin etrafında bulunan esnaflar arasından seçilmiştir. Bu noktada, toplamda 20 esnafla derinlemesine görüşmeler gerçekleştirilmiştir. Katılımcılardan elde edilen veriler, iki ana tema ve 9 alt tema altında kodlanmış ve içerik analizi tekniği ile çözümlenmiştir. Sonuç olarak delilerin Kapu ve Aziziye Camilerinin etrafında çok sık bulunmasını, esnafın onlara karşı geliştirdiği olumlu davranışlarla açıklamak mümkündür. Esnafın delilere ilişkin tutumunu belirleyen temel motivasyonların daha çok dini ve kültürel değerler olduğu saptanmıştır.

Tanrı-insan ilişkisi, düşünce tarihinin en önemli sorunları arasında yer almaktadır. Tanrıyla ilişkisini hangi din üzerinden kuruyor olursa olsun, herhangi bir dindarın İlahî olanla karşılaşması ve onu fevkalade bir şekilde yaşaması olarak anlaşılabilecek olan dini tecrübenin imkânı ayrı bir tartışma konusu olsa da dinî tecrübe kavramına yüklenen anlamlar sübjektif öz barındırdığı için kişiden kişiye değişebilecek kadar çeşitlilik arz etmektedir. Bu incelemedeki amaç, insanın varoluşundan beri, dinî inancın temel dayanak olduğu dinî tecrübenin tanımı konusunda ileri sürülen görüşleri tanıtarak bir değerlendirme yapmaktır. Esasen “Dinî tecrübenin imkânı” probleminden ayrı bir şekilde ele alınamayacak olan tanım konusunda “imkân” probleminin dışarıda tutulması konuyu makale sınırlarında tutma amacına matuftur. Dinî tecrübe tartışmalarındaki önemli bir sorun dinî tecrübenin tanımı olduğu gibi diğer bir tartışma konusu ise kişisel dinî tecrübelerin Tanrı’ya inanmak için yeterli neden sağlayıp sağlamadığı konusudur. Dinî tecrübenin çeşitliliği ise, düşünürleri meşgul eden diğer bir husus olarak konuyla ilgilenen öncü isimlerden W. James’e dinî tecrübeye hasrettiği eseriyle haklı bir ün kazandırmıştır. Teolojik sorgulamadaki tecrübenin durumu ve teolojik sistemlerdeki işlevi teologların konuyla yoğun bir şekilde ilgilendiği alanlar olarak dikkat çekmektedir. Dinî tecrübe üzerine yapılan son tartışmaların odak noktası ise tüm kültürlerin temelinde aynı evrensel bir dinî tecrübe olup olmadığı üzerinedir. Perenniyalistler bu tür evrensel bir dinî tecrübenin varlığını ve tüm dinî tecrübelerin birliğini savunurken, bu görüş, temelde dinî tecrübenin empirik olduğunu ve bu tecrübenin “tanıma yoluyla bilgi”yi içerdiğini ileri sürmektedir. Onlara göre dinî tecrübenin nesnelliğini gösteren şey, duyu tecrübesinde olduğu gibi, tecrübe sahiplerinin tecrübe ettikleri şey konusundaki uzlaşımıdır. Bağlamsalcılar ise, evrensel öz temasını olumsuzlarken, tecrübenin saf ve evrensel bir öze sahip olmasının mümkün olmadığını ileri sürmektedir. Dinî tecrübenin nesnel bilgi sunmasının mümkün olmadığını iddia edenler dinî tecrübenin kişisel olmasını ve başkasına aktarılamamasını kanıt olarak öne sürmektedirler.

A narrow definition of Islamophobia flags religion as playing the central part in anti-Muslim prejudice. But a broader term bundles ethnic, national and cultural prejudices together with religious ones; the latter are gradually becoming disconnected from the cultures in which they were embedded. In measuring degrees and levels of Islamophobia, this article turns to the mass media to understand how they have amplified and at times echoed calls for anti-Muslim prejudice. Islam has become culturalized and racialized by both adherents and antagonists alike, lending a massive landscape for social media in particular to exploit. Qualitative data seem best equipped to assay popular attitudes and behavior towards Muslims. And their relevance is especially significant in shaping female Muslim experiences. To be sure, Islam is placed to take a key part in the making of a post-hegemonic international order. Highlighting tolerance towards others is critical rather than using other attributes to shore up the political legitimacy of a state. To categorize Islamophobes as racists makes for bad politics, but it can enhance legitimacy.

21. yüzyılın bilim dünyasında “medya çalışmaları”, dijitalleşme ve ağ tabanlı teknolojilerin günlük hayattaki etkinliği sebebiyle toplum ve kültürle ilgilenenler için yadsınamayacak bir hâl almıştır. Bu alandaki sosyal çalışmaların ve araştırmacıların sayısı da gün geçtikçe artmaktadır. İşte tanıtımını yapacağımız Mehmet Haberli’nin Medyatikleşme ve Din adlı kitabı (2023) da bu kritik konuyu ele almakta, yaşanan değişimleri medyatikleşme bağlamında meta-analiz yöntemi ile açımlamaktadır. Doç. Dr. Haberli, gelişen medya kültürü konusunda sosyolojik ve iletişimsel tahayyüle sahip ve Türk akademisinde medyanın din bağlamında incelenmesine öncülük etmiş bir araştırmacıdır. Özellikle Sanal Din isimli kitap çalışması (2014), medyanın din sosyolojisi literatüründe yeni bir kulvar açtığı yıllarda özgün bir çalışma niteliğindedir. Yazarın ayrıca sanal cemaatler, dijital çağda dindarlığın dönüşümü ve dijital din araştırmaları konularındaki çalışmaları dikkat çekmektedir. Bu çalışmaları ile “teorik anlamda” yeni medyanın dinle ilişkisine Türkiye’de ilk değinen sosyolog olduğu söylenebilir. İnceleyeceğimiz kitabı da yazarın bugüne kadarki bilgi birikiminin bir hülasası olarak değerlendirmek yerinde olacaktır.

Dindarlık, inanılan dinin ilkeleri doğrultusunda yaşamayı ifade eden ve inanç, bilgi, tecrübe, ibadet, etki gibi boyutları olan bir olgudur. Nevrotiklik ise güvensizlik, korku, kaygı, huzursuzluk, nefret, mutsuzluk gibi belirtilerle ortaya çıkan ruhsal bir bozukluktur. Kaygı, düşük özsaygı, mutsuzluk, özerklik yoksunluğu (bağımlılık), hastalık kuruntusu (hastalık hastalığı), takıntı ve suçluluk duygusu nevrotik eğilimleri içermektedir. Dindarlık ile nevrotiklik arasındaki ilişkiyi ortaya koyan birbiriyle zıt iki görüş vardır. Bunlardan ilki, dindarlık ile nevrotiklik arasında pozitif bir ilişkinin olduğunu vurgulayan görüştür. Diğer görüş ise dindarlık ile nevrotiklik arasında negatif bir ilişkinin olduğunu ileri sürmektedir. Bu araştırma, dindarlık ile nevrotiklik ve nevrotik eğilimlerden kaygı, düşük özsaygı, mutsuzluk, özerklik yoksunluğu, hastalık kuruntusu, takıntı ve suçluluk arasındaki ilişki ile ilgili yapılmış araştırmaları incelemeyi amaçlanmaktadır. Bu çerçevede betimsel alanyazın tarama yöntemi kullanılmıştır. Araştırmaların analizinde ise betimsel ve içerik analizi kullanılmıştır. Verilerin elde edilmesinde kütüphanelerden ve isam.org.tr, tez.yok.gov.tr, scholar.google.com, ulakbim.gov.tr veri tabanlarından yararlanılmıştır. Ulaşılan yayınların başlıklarında, özetlerinde, anahtar kelimelerinde ve metin içeriğinde din, dindarlık, nevrotiklik, nevrotik eğilimler, kaygı, düşük özsaygı, mutsuzluk, suçluluk, takıntı, hastalık kuruntusu kavramları incelenmiştir. Bu incelemede sadece dindarlık ile nevrotiklik ve nevrotik eğimler ilişkisi ile ilgili yapılan araştırmalar çalışmamıza dâhil edilmiştir. Dindarlık ile nevrotiklik arasındaki ilişkiye dair 4(%36,36) kitap, 3(%27,27) yüksek lisans tezi, 2(%18,18) makale, 1(%09,09) kitap bölümü ve 1(%09,09) bildiri olmak üzere toplam 11 çalışmaya ulaşılmıştır. Dindarlık ile nevrotik eğilimler ilişkisini inceleyen 1(%01,96) bildiri, 23(%45,09) makale, 24(%47,05) yüksek lisans tez ve 3(%05,88) doktora tezi olmak üzere toplam 51 araştırmaya ulaşılmıştır. Bu 51 araştırma, 12(%23,52) dindarlık ve özsaygı-düşük özsaygı, 12(%23,52) dindarlık ve mutluluk-mutsuzluk, 14(%27,45) dindarlık ve kaygı, 3(%5,88) dindarlık ve özerklik yoksunluğu, 4(%07,84) dindarlık ve suçluluk, 6(%11,76) dindarlık ve takıntı ilişkisini inceleyen çalışmalardan oluşmaktadır. En çok araştırma dindarlık ile kaygı (14=%27,45), en az araştırma ise dindarlık ile özerklik yoksunluğu (3=%05,88) ilişkisiyle ilgili yapılmıştır. Dindarlık ile hastalık kuruntusu arasında yapılan herhangi bir çalışmaya rastlanmamıştır. Araştırmamızla ilgili ulaşılan bulgular, dindarlık ve dindarlığın farklı boyutları ile nevrotiklik ve nevrotik eğilimler ilişkisini “pozitif”, “negatif” ya da “ilişki yok” bulgu sonuçlarına göre sınıflandırılmıştır. Araştırmaların sonuçları analiz edilerek şu veriler elde edilmiştir: Dindarlık ile nevrotiklik, kaygı, düşük özsaygı, bağımlı kişilik, takıntı arasında birbirinden farklı sonuçlara ulaşıldığı ve aralarında tek yönlü bir ilişkinin olmadığı tespit edilmiştir. Dindarlık ile mutluluk ve suçluluk arasında pozitif ilişkinin olduğu görülmektedir. Dindarlık arttıkça mutluluk ve suçluluk da artmaktadır. Bu alanda az çalışma yapılmış olmasından ve birbiriyle çelişen sonuçların elde edilmesinden dolayı dindarlık ile nevrotiklik arasındaki ilişki ile ilgili genel bir yargıda bulunmak çok zordur. Dindarlık ile nevrotiklik ve nevrotik eğilimler ilişkisiyle ilgili daha genel ve sağlıklı bir değerlendirmede bulunabilmek için farklı yöntem ve tekniklerle yapılacak çalışmalara ihtiyaç vardır.

This study deals with new religious and spiritual searches that emerge in the face of uncertainty, speed of change, stress and anxiety experienced by individuals in the dynamics of today’s society and how these searches are associated with the happiness industry. The main claim of this study is that spiritual movements have become commercialized in the performance society and have become a part of fun morality and the happiness industry. The rapid change and transformation experienced with modernization creates various problems that individuals have difficulty in coping within their inner world. Especially with the secularization debates, efforts to purify today’s world from religion push individuals to different searches. For this purpose, in the face of uncertainty and change, individuals try to reach inner peace and satisfaction by turning to new religious and spiritual searches. Personal development, spirituality and the happiness industry are closely related to individuals’ quest to improve the quality of their lives and the goal of inner fulfilment, and they enable the growth and spread of the happiness industry. The happiness industry is marketed with promises such as adding meaning and purpose to individuals’ lives, reducing stress and anxiety, increasing self-awareness and providing spiritual fulfilment, and attracts the attention of individuals living in the uncertainty and competition of modern society. In this context, the article aims to evaluate in detail the efforts of the happiness industry to provide individuals with performance-oriented inner peace and fulfilment. Using basic theories such as performance society, happiness industry and fun morality, these efforts will be analyzed comprehensively within a theoretical framework. The performance society theory argues that individuals today live in a culture that focuses on their social and economic achievements and emphasizes that individuals are under constant pressure to achieve success and perfection. In this context, understanding how the happiness industry strives to provide individuals with inner peace and satisfaction beyond performance will provide an important analysis from the perspective of performance society theory. The happiness industry is also linked to the fun morality that is widely adopted today. Fun morality refers to an approach in which individuals are in a constant search to make their lives more enjoyable. How the happiness industry positions the products and services offered to individuals within the framework of fun morality and how they add meaning to individuals’ lives is an issue that needs to be addressed from a broader theoretical perspective. In this context, the potential risks of the industry and its possible negative effects on individuals will be analyzed through the theories of performance society and fun morality. In the literature, there is a lack of studies that examine the relationship between the happiness industry, fun morality and spiritual movements. This study aims to fill the gap in the literature in terms of addressing the relationship between these fields, to understand whether the happiness industry can help individuals discover their inner potential, and at the same time to understand the factors that lead individuals to ignore their inner values and keep them under performance pressure. The study is based on a comprehensive data collection and analysis process with a qualitative approach to understand how individuals respond to the challenges of modern life and the role of the happiness industry in this process. At the end of the study, in which literature review and critical readings are prominent, it is concluded that the happiness industry turns individuals into consumer objects by using spiritual pursuits, the individual feels obliged to perform daily performances based on fun morality, inability to access spiritual tools deepens social inequality and not being happy is seen as a crime. [ABSTRACT FROM AUTHOR]

The Hussite crusades are characterized as religious in nature in terms of the volume and content of military activities in Bohemia. The initiators, participants and advocates of these activities impart the aforementioned religious nature. Following Huss’s complaint at Constance in 1415, the religious reform movement that began in the Czech-speaking lands of Bohemia identified with a well-defined political community that defined itself in national terms. When Sigismund of Luxembourg decided to impose his will on Bohemia by force in 1420, a broad coalition of reformist factions decided to use military force to defend what they interpreted as the “Law of God” (lex Dei). Sigismund’s infamous invasion was proclaimed as a crusade through the Papacy. The coalition is likely to perceive this defense as a religious war. But the elected emperor’s agreement that this should take the form of a crusade was undoubtedly to sharpen his opponents’ sense of the sacred character of the conflict. Except for the Crusades, there is no example of such a sustained and organized defense of religious doctrines against attack in the Middle Ages, and nothing similar until the Reformation. In the Hussite Crusades, a group of people waging a religious war faced another group of similar views: those who wore the cross fought those who defended the nondescript chalice. Our study aims to deal with the Hussite-centered Reform movements in the Bohemian lands and the military expeditions as a result. Our research examines the use of the Papacy for political purposes by instrumentalizing religion through the “Hussite Crusades”. [ABSTRACT FROM AUTHOR]

In the work, the various phases of the Egyptian administrative understanding in Ancient Age are emphasized by focusing on their religious origins, explaining why and how the Egyptian pharaohs deified themselves. Accordingly, research has been conducted on the influence of the Maat system on Egyptian religion and administration. The ways in which the relationship between the belief factor and administration in Egyptian society differs from other societies are highlighted, along with an explanation of how Egypt’s geographical location affected these formations, conveyed to the reader. [ABSTRACT FROM AUTHOR]

In societies where Islamic culture and civilization predominate, there exist nonreligious beliefs that are not found in the texts considered fundamental sources of the Islamic religion but are nonetheless embraced by the community. These beliefs manifest not only in the religious sphere but also significantly in social and cultural life. In this context, the study evaluates symbols such as the snake and the peacock not merely as animal species but also from religious, literary, cultural, and artistic perspectives. The snake and the peacock are considered worthy of research due to their association with the narratives of Adam and Eve, which are regarded by religious scholars as the beginning of humanity and Islam, and because these animals play important roles as symbols in the social and artistic dimensions of human life. The aim of the research is to demonstrate to relevant circles how these symbols have shaped societal culture and to raise awareness about their relevance to human life. During the study, the snake and the peacock were examined under separate headings, taking into account factors of cultural interaction. In each section, the depictions in "Siyer-i Kebir" by Hâkim Seyyid Mehmed Efendi (d. 1184/1770) and “Tarih-i Taberî” by Tabari (d. 310/923) from Islamic history and Siyar literature were compared with the narratives in the Qur'an. Following these comparisons, the symbolic roles of these entities in language, literature, and art were explained through various works and examples from life. [ABSTRACT FROM AUTHOR]

Change is an inevitable fact of all communities and all institutions that make up societies. Religion as a social organization that brings social orders into being and keeps them together is anything but a section and a crucial factor of social change. A change event that may occur in an existing part of the social structure may eventually affect almost all the infrastructures in the existing structure system. Alongside with the modernism (before and after); It's obviously true that a rapid and effective change process is experienced in almost every field in all societies affected by the process. In the functioning of the aforementioned process, religious perceptions and tendencies gradually change in this phenomenon, as well.. As it is known, important events that occur in social systems can cause sudden and surprise needs and a number of problems aimed at meeting these needs, and these emerging problems affect almost all institutions, including religion, and force themselves to adapt to change. The institution of religion, which is an important element of the social order, is almost in contact with the whole of this system. Religion is accepted as an effective system that performs absolute functions that are important for the ongoing social order. The reflection of some goals and needs of the social order is seen in the functions of the phenomenon of religion and in the structures it creates in order to fulfill these functions. The purpose of this study is to understand the complex relationship between religion and change. For this purpose, first of all, conceptual analyzes were made and the subject of social change was examined. Then, the functions of the phenomenon of religion in the process of social change have been discussed. Thus, this study is important in terms of defining social change, religion and change phenomenon and determining what they are. [ABSTRACT FROM AUTHOR]

In this work by David B. Burrell, the concept of the importance given to language in the field of philosophy of religion, which is one of the sub-disciplines of philosophy, is discussed under different headings. In this study, the philosophical benefits that contribute to religious understanding are analyzed on the axis of medieval Jewish, Christian and Islamic studies. Under the heading of the importance of language, Thomas Aquinas is concerned with how we behave in linguistic expressions about God, and Bernard Lobergan, on the need for certainty, sees Thomas Aquinas as the founder of the paradigm, but presents Descartes as a definitive example in this regard. Under the heading of the evaluation of truth, the role of reason in the problem of truth is emphasized, followed by a discussion of how the existence of God is expressed through Aquinas' Summa Theologiae. In the section titled The Language of Imperfect Signification, it is pointed out that philosophers of religion differ in similar discourses when it comes to divinity. Although language is limited in relation to the concept of God, this problem is compensated for by the author by saying that the questioners are special creatures. As a result, this study has clarified the concept of preambula fidei (the highest divine knowledge) and clarified previously misunderstood studies. [ABSTRACT FROM AUTHOR]

The aim of this study is to make an evaluation by introducing the views on the definition of religious experience, which has been the main reason of religious belief since the existence of human beings. The God-human relationship is one of the most important problems in the history of thought. In fact, the exclusion of the problem of “possibility” in the issue of definition, which cannot be handled separately from the problem of “the possibility of religious experience”, is intended to keep the subject within the limits of the study. Because the possibility of religious experience, which can be understood as any religious person’s encounter with the Divine and experiencing it in an extraordinary way, regardless of the religion through which he establishes his relationship with God, is another subject of discussion. The meanings attributed to the concept of religious experience are so diverse that they can vary from person to person because they contain subjective essence. An important problem in discussions of religious experience is the definition of religious experience, while another issue is whether personal religious experiences provide sufficient reason to believe in God. The diversity of religious experience is another issue that preoccupies thinkers. The state of experience in theological inquiry and its function in theological systems draw attention as areas where theologians are intensely interested in the subject. The focus of recent debates on religious experience is whether there is the same universal religious experience at the root of all cultures. [ABSTRACT FROM AUTHOR]

Challenging life events are traumatic events that affect people cognitively, emotionally and behaviorally. One way to understand the psychological reactions of individuals who have experienced such events is to examine their basic assumptions about the world and the effects of these events on their assumptions. Research on victims of traumatic experiences has found that people often have unquestioned assumptions and shape their thoughts and behaviors accordingly. Traumatic events not only cause these assumptions to be shaken, but also have the ability to reveal the nature of these beliefs. The 'Fragmented Assumptions Model' has tried to provide a theoretical framework to explain people's core beliefs. According to this model, people have three main assumptions: 'goodness of the world', 'meaningfulness of the world' and 'self-worth'. When the beliefs on which these three basic assumptions are based are considered as a whole, a total of eight principles are seen in the conceptual model of the individual's assumptions about the world. These are the goodness of the world, the goodness of people, justice, controllability, randomness, self-worth, self-control and chance. These beliefs function as a cognitive framework to help people anticipate extreme events in their lives and support their decision-making. Challenging life events are emotional situations that are overwhelming, stressful and distressing for individuals. These experiences have powerful effects on both psychological and physical health, with the most common consequences being post-traumatic stress disorder and depression. The most prominent mental state here is meaninglessness. This is because individuals feel helpless and alone because of what has happened to them in a meaningless world. They feel that the world is no longer as meaningful as it used to be and that they are not in control of what happens next. It is possible for individuals to heal their suffering and get out of this difficult situation by reconstructing their inner world. Old assumptions have led to the conclusion that life is malevolent and meaningless, resulting in anxiety and worry. Individuals who go through a difficult period with trauma will find it easier to return to their previous lives by changing their old assumptions that misled them, made them face the fact that they are mortal and vulnerable, and led them to conclude that life is meaningless. New assumptions are one of the main ways of coping with traumatic situations. Religious interpretations are an important source for individuals in creating new assumptions. Religion functions mostly in the cognitive dimension in challenging life events, bringing new meaning and perspective. Religion can often function as a schema through which reality is perceived. Religion states that the pain and suffering experienced by people are not aimless and meaningless; they are realized within the framework of a divine plan. Instead of denying and avoiding the experiences, the pain experienced within the framework of the meaning offered by religion can be seen as an opportunity for spiritual development. The aim of the study is to examine how individuals make sense of difficult life events and to reveal the role of religion in making sense. Religion and spiritual values may offer new assumptions for individuals to cope with painful situations. In this context, firstly, the effects of difficult life events on people are discussed. Secondly, basic assumptions about the world are examined within the framework of the Fragmented Assumptions Model. Finally, the assumptions about the world developed from a religious perspective in difficult life events and their contribution to psychological recovery are discussed. In the study, in which phenomenological method, one of the qualitative research methods, was used, it was aimed to create a theoretical framework about the role of religion and spirituality in shaping world assumptions by reviewing the existing literature. It is thought that the study will be effective in understanding the assumptions of individuals with traumatic experiences and contributing to the healing process by developing new assumptions. [ABSTRACT FROM AUTHOR]

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

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Copyright of Erciyes Akademi is the property of Erciyes Universitesi Sosyal Bilimler 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.)

Copyright of Selçuk University Journal of Faculty of Letters is the property of Selcuk Universitesi Edebiyat Fakultesi 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.)

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

Copyright of Journal of the Faculty of Divinity of Ankara University / Ankara Üniversitesi İlahiyat Fakültesi Dergisi is the property of Ankara Universitesi Ilahiyat Fakultesi 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.)

Copyright of Üsküdar Universitiy Journal of Social Sciences is the property of Uskudar University Journal of Social Sciences (JOSOC) 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 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.)

Religiosity is a phenomenon that expresses living in accordance with the principles of the religion believed in and has dimensions such as belief, knowledge, experience, worship and influence. Neuroticism is a mental disorder that manifests itself with symptoms such as insecurity, fear, anxiety, restlessness, hatred and unhappiness. Neurotic tendencies include anxiety, low self-esteem, unhappiness, lack of autonomy (dependency), hypochondria, obsession, and guilt. There are two opposing views on the relationship between religiosity and neuroticism. The first of these is the view that emphasizes that there is a positive relationship between religiosity and neuroticism. The other view suggests that there is a negative relationship between religiosity and neuroticism. This research aims to examine the research on the relationship between religiosity and neuroticism and neurotic tendencies such as anxiety, low self-esteem, unhappiness, lack of autonomy, morbidity, obsession and guilt. In this context, descriptive literature review method was used. Descriptive and content analysis were used in the analysis of the research. Libraries and databases isam.org.tr, tez.yok.gov.tr, scholar.google.com, ulakbim.gov.tr were used to obtain the data. The concepts of religion, religiosity, neuroticism, neurotic tendencies, anxiety, low self-esteem, unhappiness, guilt, obsession, and delusion were examined in the titles, abstracts, keywords, and text content of the accessed publications. In this review, only studies on the relationship between religiosity and neuroticism and neurotic tendencies were included in our study. A total of 11 studies on the relationship between religiosity and neuroticism were found, including 4(%36,36) books, 3(%27,27) master's theses, 2(%18,18) articles, 1(%09,09) book chapter, and 1(%09,09) declaration. A total of 51 studies, including 1(%01,96) declaration, 23(%45,09) articles, 24(%47,05) master's theses and 3(%05,88) doctoral theses, examined the relationship between religiosity and neurotic tendencies. These 51 studies included 12(%23,52) religiosity and self-esteem-low self-esteem, 12(%23,52) religiosity and happiness-unhappiness, 14(%27,45) religiosity and anxiety, 3(%05,88) religiosity and lack of autonomy, 4(%07,84) studies examining the relationship between religiosity and guilt, and 6(%11,76) studies examining the relationship between religiosity and obsession. The most research has been done on the relationship between religiosity and anxiety (14=%27,45), and the least research has been done on the relationship between religiosity and lack of autonomy (3=%05,88). No studies have been found between religiosity and morbidity. The findings of our research were classified according to the findings of "positive", "negative" or "no relationship" regarding the relationship between religiosity and different dimensions of religiosity and neuroticism and neurotic tendencies. By analyzing the results of the research, the following data were obtained: It was determined that different results were obtained between religiosity and neuroticism, anxiety, low self-esteem, dependent personality, and obsession, and that there was no one-way relationship between them. There appears to be a positive relationship between religiosity and happiness and guilt. As religiosity increases, happiness and guilt also increase. It is very difficult to make a general judgment about the relationship between religiosity and neuroticism because few studies have been done in this field and conflicting results have been obtained. In order to make a more general and healthy assessment of the relationship between religiosity and neuroticism and neurotic tendencies, studies using different methods and techniques are needed. [ABSTRACT FROM AUTHOR]

Copyright of Journal of Interdisciplinary Educational Research / Disiplinlerarası Eğitim Araştırmaları Dergisi is the property of Interdisciplinary Education & Research Association / Disiplinlerarasi Egitim ve Arastirma Dernegi and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Mediterranean Journal of Sport Science (MJSS) is the property of Mediterranean Journal of Sport Science (MJSS) 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.)

Kişilik, insanın yaratılışından gelen özelliklerinin dış dünya ile etkileşime girmesi sonucu tutum ve davranışlarda ortaya çıkan yansımadır. Kişinin tutum ve davranışlarının tutarlılığı ise aklın önderliğindeki irade ile gerçekleşir. İradeyi kontrol eden unsurlar vardır. Hem içsel hem de dışsal olgu olan din de bu unsurlardan biridir. Dinin kontrolcü rolü, kişiliğin inşa sürecinde de aktif rol oynar. Dinin bu rolü insanın çocukluk ve ergenlik dönemlerinde daha etkilidir. Sonraki dönemlerde ise insanın kriz anlarında başvurduğu bir unsurdur. Cinsiyetlerin kişilik inşa sürecinde din faktöründen yararlanması farklılık gösterir. Kadın mizacının yumuşaklığı, kişiliğini din faktörüne daha açık hale getirir. Bu durum kadında samimi bir teslimiyet doğururken bütüncül bir kişilik de inşa eder. Bu nedenle kadının kişilik inşasında ve kriz anlarında dinden yararlanmasının etkinliği gelecekte sağlıklı şahsiyetlerin yetiştirilmesi için araştırılması gereken bir konudur. Yapılan literatür araştırmalarında kadın kişiliğini özel bir şahıs bağlamında ele alan çalışmalarla karşılaşılmamıştır. Bu nedenle biz de bu çalışmayla hem alana katkı sağlamayı hem de dinin olumlu kontrolcü güç olarak kişilik inşasına etkisini değerlendirmeyi amaçladık. Bu bağlamda hayatı, farklı inançların, kültürlerin ve geleneklerin etkisinde dönemler içeren Bezmialem Valide Sultan’ın kişiliğini incelenmiştir. Edindiği çeşitli kimliklerde kişiliğini, bütüncül ve sağlıklı bir yapıya ulaştırmasında; dinin rolünü vurgulanmıştır. Hayatı boyunca yaptırdığı hayır vakıflarıyla din faktörünün kişilik inşasına etkisi bilimsel açıdan ortaya konulmaya çalışılmıştır. Bu hayır vakıflarından beş tane örnek seçilmiştir. Bunlar; Vakıf Gureba Hastanesi, Dārü’l-Maʿārif,, Dolmabahçe Camii, Galata Köprüsü ve Terkos Gölü’dür. Çalışmada nitel araştırma yöntemi kullanılırken dökümanların incelenmesi tekniğine başvurulmuştur. Çalışmanın sonucunda, Bezmialem Valide Sultan ve hayır eserleri üzerinden; kişiliğin inşasında, dinin etkisinin olumlu olduğu anlaşılmıştır. Bu süreçte iradeyi kontrol eden temel unsur din olduğunda insanın tutarlı ve kalıcı tutum ve davranışlar sergilediği görülmüştür

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.

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]

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

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 Journal of Young Intellectuals / Genç Mütefekkirler Dergisi is the property of Journal of Young Intellectuals 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 Cultural Studies / Kültür Araştırmaları Dergisi is the property of Journal of Cultural Studies / Kultur 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.)

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

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

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

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

Copyright of International Anatolian Journal of Social Sciences / Uluslararasi Anadolu Sosyal Bilimler Dergisi is the property of Uluslararasi Anadolu Sosyal Bilimler 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.)

Copyright of International Anatolian Journal of Social Sciences / Uluslararasi Anadolu Sosyal Bilimler Dergisi is the property of Uluslararasi Anadolu Sosyal Bilimler 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.)

Copyright of Erciyes Akademi is the property of Erciyes Universitesi Sosyal Bilimler 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.)

The relationship between politics and religion possesses significant dynamics in every society, independent of its social, cultural, historical, and geographical context. Religion can directly intervene in political processes, serve as a fundamental basis for political groups, and effectively influence the form of governance. Political actors can actively utilize religion and religious institutions to gain legitimacy and garner support. The nexus of religion and nationalism forms one facet of the relationship between religion and politics, involving a close interaction at historical, theoretical, and empirical levels. The period of the Slovak Republic (1939-45) reflects a complex process wherein the interaction between religion and nationalism significantly shaped the political and social fabric of the country. This study investigates the impact of religion on Slovak nationalism and the relationship between the Slovak Catholic Church and Slovak nationalism during the years 1939-45. Focusing on the role of religion in the development of Slovak nationalism, the nature of the relationship between Slovak national identity and Catholicism, the evolution of the religion-politics relationship, and the influence of Catholic beliefs on state policies, this research aims to shed light on an important period in Slovakia's history. Furthermore, it seeks to contribute to the limited body of academic research on Slovakia in Turkey. [ABSTRACT FROM AUTHOR]

In this book review, the work prepared by Musa Şamil Yüksel as his doctoral thesis is introduced. The work deals with the relationship between religion and state during the Timurids (1370-1507). The individual religiosity of the Timurid rulers and the reflection of their understanding of religion on the state method are discussed in a fluent style. The work contributes to the literature in terms of cultural history. There are aspects of the study that may pose problems, such as controversial sentences, frequent repetitions, and the procedure adopted in the use of footnotes. In this evaluation, controversial sentences were examined and solutions were offered to eliminate the shortcomings of the book. [ABSTRACT FROM AUTHOR]

With the widespread use of communication tools, accessing information is no longer a problem; however, the way information is accessed and its reliability have become more important. It can be said that education, whose main element is knowledge, has also been significantly affected by this transformation. The use of technological tools in education has led to a significant increase in both the quantity and diversity of information accessed. It is essential for religious education to realize the necessary transformations in terms of educational materials in a timely manner by taking its share of the developments in the field of communication. In fact, if religious education lags behind other fields in using digital tools, it will cause serious problems in transferring religion to future generations. Since religious education is one of the main ways of transferring the cultural and spiritual values of societies to the new generation, the adaptation of the digitalization process to this field is of great importance. While digital media, considered a popular tool for non-formal religious education, has the advantage of easy access for many people, the fact that every subject is mentioned, discussed, and explained in every environment also causes confusion and doubts about the authenticity of the information accessed, making it difficult to control religious education. In this article, the dynamics of religious education and learning in the digital age are examined through a survey of 567 participants. The effects, contributions, and potential challenges of digital platforms on religious education are discussed in detail. Efforts have been made to identify control mechanisms by discussing the role of digital media in religious education, how the accuracy of information can be ensured in this new environment, and the transformation in the quality of education. The results of the survey revealed that a significant number of the respondents have a tendency to obtain information about religious education through digital channels. This tendency shows the positive contributions of digital tools to religious education processes. Participants stated that the use of technological opportunities in education facilitates access to information and increases the diversity of information. However, concerns were also expressed about the quality and reliability of the religious content presented in the digital environment. The article also evaluates the quality of religious education offered on digital platforms and its impact on individuals' religious understanding. Additionally, it puts forward thoughts on the potential of digital religious education and the steps that need to be taken to overcome the challenges in this field. In addition, the qualities of religious education offered on digital platforms and its impact on individuals' religious understanding and practice were examined. While these findings reveal the positive contributions of digital tools to religious education processes, they also emphasize how the proliferation of technology has an impact on the future of religious education. The research shows the importance of religious education in the digital age and the need to direct studies in this field to make educational processes more effective, accessible and inclusive. To ensure the quality and reliability of education, it is necessary to effectively utilize digital educational tools and develop strategies to improve the quality of education, as well as steps to overcome encountered challenges. The article attempts to provide a comprehensive overview of how digital platforms can shape religious education and learning and discusses how digital educational tools can be used more effectively in religious education processes. A case study design, one of the qualitative research methods, was applied in the article and a questionnaire was used as a data collection tool. Descriptive analysis method was used to evaluate the collected data. [ABSTRACT FROM AUTHOR]

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

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