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Results for 'Mustafa Younis'

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  1.  29
    A Cost Analysis of Kidney Replacement Therapy Options in Palestine.MustafaYounis,Samer Jabr,Abdallah Al-Khatib,Dana Forgione,Michael Hartmann &Adnan Kisa -2015 -Inquiry: The Journal of Health Care Organization, Provision, and Financing 52:004695801557349.
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  2.  40
    Children’s Emotional and Behavioral Problems and Their Mothers’ Labor Supply.Richard Patrick,J. Gaskin Darrell,K. Alexandre Pierre,S. Burke Laura &YounisMustafa -2014 -Inquiry: The Journal of Health Care Organization, Provision, and Financing 51:004695801455794.
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  3.  61
    Disparities in Physician-Patient Communication by Obesity Status.Patrick Richard,Christine Ferguson,Anthony S. Lara,Jennifer Leonard &MustafaYounis -2014 -Inquiry: The Journal of Health Care Organization, Provision, and Financing 51:004695801455701.
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  4.  25
    Electronic Health Object.Mohammad Nabil Almunawar,Muhammad Anshari,Mustafa Z.Younis &Adnan Kisa -2015 -Inquiry: The Journal of Health Care Organization, Provision, and Financing 52:004695801561866.
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  5.  43
    The Effect of Abdullah Cevdet on theMustafa Kemal and Education and Culture of Early Republican Period.Mustafa GÜNDÜZ -2010 -Journal of Turkish Studies 5:1067-1088.
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  6.  27
    Muhammed b.Mustafa el-Al'î’ye Nispet Edilen Şerḥ-i İr'de-i cüzʾiyye’nin Aidiyeti Hakkında Bir Değerlendirme.Mustafa Borsbuğa -2021 -Atebe 6:121-159.
    Çalışma, Muhammed b.Mustafa el-Alâî’ye (ö. 1234/1818) nispet edilen Şerḥ-i İrâde-i cüzʾiyye risâlesinin ona aidiyeti üzerine yoğunlaşacaktır. Muhammed b.Mustafa el-Alâî’nin kendisine ait olduğunu söylediği ve ona nispet edilen Şerḥ-i İrâde-i cüzʾiyye risâlesi aslında Dâvûd-i Karsî’nin (ö. 1169/1756) Risâle fi’l-iḫtiyârâti’l-cüzʾiyye ve’l-irâdâti’l-ḳalbiyye adlı risâlesinin kısmen değiştirilmiş bir versiyonudur. Alâî, Karsî’nin risâlesinden ihtiyaç duymadığı bazı bağlam ve konuları çıkararak ve gerekli gördüğü bazı başlıkları da Ebû Saîd el-Hâdimî’nin (ö. 1176/1762) el-Berîḳatu’l-maḥmûdiyye eserinden eklemeler yaparak oluşturduğu Şerḥ-i İrâde-i cüzʾiyye risâlesi, içerik açısından (...) dikkate alındığında intihalin en bariz görüldüğü bir eser niteliğindedir. Osmanlı ilim düşüncesi dikkate alındığında irade ve insan fiilleri konusunda büyük bir literatürün ortaya konulduğu ve bu metinlerin konu hakkında belli bir fikrin yerleşmesinde etkisi olduğu bilinmektedir. Belli bir dönemde telif edilen risâlelerin muhteva olarak sonraki risâle ve eserlerin muhtevasını etkilemiş olması ve bu nedenle kısmî tedâhüllerin olması sıkça karşılaşılan bir durumdur. Fakat başkasına ait bir telif üzerinde tikel bir değişiklik yaparak eseri kendisine nispet etmek ilmî olarak kabul edilemez bir durumdur. Araştırmanın konusu olan Alâî’nin risâlesi de ikinci türden bir risâle hüviyetindedir. Risâlenin tamamına yakın bir bölümü Karsî’nin konu hakkındaki risâlesi kısmen değiştirilerek oluşturulmuş ve Dâvûd-i Karsî’ye herhangi bir atıfta bulunulmamıştır. Bu çalışmada amaçlanan ise Alâî’nin kendisine nispet ettiği bu risâlenin aslında Karsî’ye ait olduğunu karşılaştırmalı tablolar üzerinden ortaya koymaktır. Bu bağlamda hem Karsî hem de Alâî’ye ait her iki metin tablolar üzerinden baştan sona kadar karşılaştırılmış; ortak ve farklı noktalar tespit edilerek gösterilmeye çalışılmıştır. Karşılaştırmalar neticesinde risâlenin Karsî’ye aidiyeti kesin şekilde tespit edildiğinden bahsi geçen intihal olgusunun bizzat Alâî tarafından mı, yoksa başka birisi tarafından mı yapıldığı sorusuna dikkat çekilmiştir. Ayrıca Alâî’nin Ebû Saîd el-Hâdimî’den kaynak göstermeden alıntı yaptığı yerler de tespit edilerek metin üzerinde farklı bir renkle gösterilmiştir. Son olarak bütünsel bir bakış imkânı sunması için Alâî’ye ait risâlenin tahkiki de yapılmıştır. Metnin tahkikinde Karsî’nin metninde mevcut olup Alâî’nin metninde olmayan ve anlamı tamamlayan kelimeler ile cümleler köşeli parantez içinde gösterilmiştir. Ayrıca Karsî’nin metninde metin-şerh ayrımı olduğundan Alâî’nin risâlesindeki bu ayrım da tespit edilmiş böylece metin bold ve parantez içinde gösterilirken şerh ise normal yazı stiliyle gösterilmiştir. Çünkü bu metin-şerh ayrımının gösterilmesi, metnin anlaşılması ve bütünlüğü açısından elzem bir durum arz etmektedir. (shrink)
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  7.  19
    On the ethical life.Raymond AaronYounis (ed.) -2009 - Newcastle upon Tyne: Cambridge Scholars Press.
    The question of the ethical life is arguably one of the most compelling, and urgent, questions of our time. As Peter Singer, among others, has pointed out, almost 10 million children die each year due to poverty, some of whom would not die if the amount of aid that we now offer increases significantly. As Singer has also pointed out, the exploitation of human beings and other animals is a major ethical and practical concern. There can be little reasonable doubt (...) that pain and suffering abound, in the world today, due to many causes such as poverty, disease, environmental degradation and destruction and anthropocentrism among others, just as there can be little reasonable doubt that some of the pain and suffering is preventable. So, what does it mean to live ethically today? Does it mean taking the point of view of the universe, as Sidgwick put it, memorably, rather than a narrow anthropocentric or speciesist view? Does it mean living in accordance with duties or obligations, or in light of recognised virtues, or with the minimisation of pain and suffering primarily in mind? Does it entail a consideration of the interests of other species and a rejection of the principle of the sanctity of human life? Does it mean not eating animals when other healthy alternatives are available, especially when those animals have been treated in ways that are inconsistent with their interests, whatever they may be? Does it mean taking active steps to reduce poverty on our part on a day to day basis? Is ethics exhausted in some sense today? And if we could reach some consensus on these questions, what difference would the ethical life make? Some argue that speciesism and the exploitation of human beings and other animals might diminish; that pain and suffering, especially gratuitous pain and suffering, would decrease, or at the very least, not increase; or that we will become more aware of the limitations of things such as "the traditional ethic of the sanctity of life", as Singer calls it. Some argue that the ethical life is closely related to a life of relationships, reflection and deliberation, all of which deepen our understanding and enrich us personally. Others argue that the ethical life is closely related to our search for a meaningful life - that the ethical life can help us to find meaning in a world in which "meaning", defined broadly, can seem elusive, enigmatic or unsubstantial. These and related issues and questions are explored in this collection, which illustrates the relevance, vitality and dynamism of ethics today. (shrink)
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  8.  22
    Ahmet Mithat İle Fatma Aliye Arasında Geçen Bir İmla Tartışması.Mustafa Argunşah -2016 -Journal of Turkish Studies 11 (Volume 11 Issue 4):109-109.
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  9.  22
    Cüzî İrade Hakkında Bir Ris'le ve Şerhi: es-S'dık el-Kayserî’nin ‘Ris'le fî efʿ'li’l-ʿib'd Ris'lesi’ ve İzzet ed-Divrîkî’nin ‘Şerḥu Ris'le fî efʿ'li’l-ʿib'd Şerhi’.Mustafa Borsbuğa &Coşkun Borsbuğa -2021 -Atebe 5:59-103.
    Çalışma, es-Sâdık el-Kayserî’nin muhtasar risâlesi ve İzzet ed-Divrîkî’nin bu risâle üzerine yazdığı şerh üzerinden insanın irâde özgürlüğü ile naslarda ortaya konulan ve Allah’ın her şeyin yaratıcısı olduğu prensibi arasındaki çelişkinin nasıl çözüme kavuşturulduğunu inceleyecektir. Ayrıca burada söz konusu iki risâlenin tahkikli neşri ve tercümeleri de yapılacaktır.İlk asırlarda teolojik ve ahlâkî bir bağlamda tartışılan irâde ve insan fiilleri konusu, önce mütekaddimûn sonrasında ise müteahhirûn dönemleriyle metafizik bir hüviyet kazanarak devam edegelmiştir. Dahası yaratma ve varlık teorileriyle iç içe olan konu büyük bir (...) önem kazanmış, değişim ve dönüşüme uğramıştır. Zira konu, insanın irâde ve eylem özgürlüğünün metafizik temelini oluşturmaktadır. Dolayısıyla çalışmamız, varlık ve yaratma konusuyla da bağlantılı olan irâde ve fiil konusunu ele alan bu risâlelerin içeriklerini inceleyerek bunların özgün taraflarını ve konuya katkılarını ortaya koymaya çalışacaktır. (shrink)
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  10.  36
    Déclaration des musulmans européens.Mustafa Ceriœ,Jean Arnault Dérens &Arnaud Danjean -2008 -Cités 32 (4):119-134.
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  11.  23
    Future of rebalancing policy under trump: A case for continuity.Younis Chughtai &Khurram Iqbal -2018 -Journal of Social Sciences and Humanities 57 (1):127-139.
    Trump’s foreign policy outlook and his rhetorical predispositions suggest that the American foreign policy is about to undergo drastic changes in terms of substance matter of policy. The arrival of Trump at the helm of affairs has built a conventional perception of gradual American retreat from the Obama’s rebalancing policy and its pacific-centric outlook. Any abrupt change in this policy of rebalancing will have serious repercussions for the regional economic, political and security architecture designed by America since world-war II. In (...) this context, Offensive Realism, that takes system level variables as the primary determinants of foreign policy of great powers, offers a valuable framework to understand and explain the future course of Obama’s policy of rebalancing under the incumbent administration. To this end, this article is aimed at delving into the theoretical and historical reservoirs related to the US foreign policy along with the current practices of Trump administration to test the claims of continuity or transformation in the US foreign policy of rebalancing in the Asia Pacific region. This article asserts that Obama’s rebalancing policy would continue in the future with certain tactical adjustments related to the implementation of policy. (shrink)
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  12. ‘Kalbinize Bir Sorun Hayat Vermek İster mi?’ Kadavradan Organ Nakli ile İlgili Tutumlar, Tıp ve Toplum (İnternet Gazete Haberleri Üzerinden Bir İnceleme) / ‘Ask Your Heart, Does it Want to Give a Life?’: Attitudes Towards Cadaveric Organ Transplantation.Mustafa Macit &Fatih Öztaş -2016 -Ilahiyat Tetkikleri Dergisi 45:27-44.
    Bu çalışma Türkiye’de kadavradan organ nakline/bağışına bakış ile toplumsal anlamlandırma ve yorumlama süreçleri arasındaki ilişkiyi gazete haberlerine yansıyan boyutları üzerinden betimleme amacındadır. Söz konusu amacı gerçekleştirme yolunda etkileşimci bir bakış açısı referans alınmış, tematik gazete haberlerinin içeriği analize tabi tutulmuştur. Bu analiz bize Türk toplumunda beden ve organlara, ölüme, ölü bedene yüklenen toplumsal, dini anlamların hem kadavradan organ nakli ve bağışına ilişkin düşünceleri hem bu konudaki direnci hem de motivasyonu şekillendirici bir düzlemde söylemlere yansıdığını göstermiştir.
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  13.  83
    The Eudaimonian Question: Virtue, Ethics, Neuroscience and Higher Education.Raymond AaronYounis -2014 -Education and Philosophies of Engagement.
    Many philosophies of engagement build upon pedagogical, metaphysical, epistemological and ethical frameworks, particularly Virtue Ethics frameworks. However, a glance at the literature suggests that there are many debates about the nature, meaning, value and application of such things. In this paper, I will look at some recent empirical work (particularly in neuroscience) on virtues. I will argue that not only do such (empirical) studies enrich and deepen our understanding of virtues and indeed of virtue ethics; when combined with a reinterpretation (...) of some key parts of virtue ethics, drawn from Aristotle, it may be possible to respond coherently to some well-­‐known “misgivings” about virtue ethics (and indeed its range of possible applications in education), namely that 1) ‘the previous history of virtue-­‐educational initiatives does not augur well for the prospects of future ones’; 2) ‘the study of virtue and character lacks a clear empirical methodology’; 3) ‘we know very little about the impact of previous interventions in this field.’(Kristjánsson, 2013) It may also make possible a more cogent explanation of the place of eudaimonia, if any, in modern (higher) education. (shrink)
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  14.  12
    Risâle-i Mir'âtü'ş-Şühûd fî-Meseleti Vahdeti'l-Vücûd.Mustafa Fevzi -2012 - Konya: Eğitim Yayınevi. Edited by Bilal Aktan.
    Yüzyıllardan beri Türk ve İslâm dünyasının fikir ve edebiyat çevrelerinde işlene gelmiş önemli konulardan biri de tasavvuf konusudur. Bu konuda verilen eserlerden biri de Erzincan, Kemaliye (Eğin) doğumlu mutasavvıf, şairMustafa Fevzi Efendi (1871-1924) tarafından manzum biçimde yazılan Risâle-i Miratüş-Şühûd fî-Meseleti Vahdetil-Vücûd adlı eserdir. Bu eserde, şeriat, tarikat, hakikat ve marifetin ne olduğu ele alınmıştır. Gerçek ve Hak dostları ile yalancı ve sahtekâr taklitçilerin özellikleri anlatılmaktadır.
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  15.  42
    Norms modeling constructs of business process compliance management frameworks: a conceptual evaluation.Mustafa Hashmi &Guido Governatori -2018 -Artificial Intelligence and Law 26 (3):251-305.
    The effectiveness of a compliance management framework can be guaranteed only if the framework is based on sound conceptual and formal foundations. In particular, the formal language used in the CMF is able to expressively represent the specifications of normative requirements that impose constraints on various activities of a business process. However, if the language used lacks expressiveness and the modelling constructs proposed in the CMF are not able to properly represent different types of norms, it can significantly impede the (...) reliability of the compliance results produced by the CMF. This paper investigates whether existing CMFs are able to provide reasoning and modeling support for various types of normative requirements by evaluating the conceptual foundations of the modeling constructs that existing CMFs use to represent a specific type of norm. The evaluation results portray somewhat a bleak picture of the state-of-the-affairs when it comes to represent norms as none of the existing CMFs is able to provide a comprehensive reasoning and modeling support. Also, it points to the shortcomings of the CMFs and emphasises exigent need of new modeling languages with sound theoretical and formal foundations for representing legal norms. (shrink)
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  16.  144
    Islam and the four principles of medical ethics.YassarMustafa -2014 -Journal of Medical Ethics 40 (7):479-483.
    The principles underpinning Islam's ethical framework applied to routine clinical scenarios remain insufficiently understood by many clinicians, thereby unfortunately permitting the delivery of culturally insensitive healthcare. This paper summarises the foundations of the Islamic ethical theory, elucidating the principles and methodology employed by the Muslim jurist in deriving rulings in the field of medical ethics. The four-principles approach, as espoused by Beauchamp and Childress, is also interpreted through the prism of Islamic ethical theory. Each of the four principles is investigated (...) in turn, looking in particular at the extent to which each is rooted in the Islamic paradigm. This will provide an important insight into Islamic medical ethics, enabling the clinician to have a better informed discussion with the Muslim patient. It will also allow for a higher degree of concordance in consultations and consequently optimise culturally sensitive healthcare delivery. (shrink)
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  17.  166
    Useful Durkheim.Mustafa Emirbayer -1996 -Sociological Theory 14 (2):109-130.
    From the mid-1960s through much of the 1980s, Durkheim's contributions to historical-comparative sociology were decidedly marginalized; the title of one of Charles Tilly's essays, "Useless Durkheim," conveys this prevailing sensibility with perfect clarity. Here, by contrast, I draw upon writings from Durkheim's later "religious" period to show how Durkheim has special relevance today for debates in the historical-comparative field. I examine how his substantive writings shed light on current discussions regarding civil society; how his analytical insights help to show how (...) action within civil society as well as other historical contexts is channelled by cultural, social-structural, and social-psychological configurations (plus transformative human agency); and how his ontological commitment to a "relational social realism" contributes to ongoing attempts to rethink the foundations of historical-comparative investigation. (shrink)
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  18.  26
    Deep learning for content-based image retrieval in FHE algorithms.Mustafa Musa Jaber &Sura Mahmood Abdullah -2023 -Journal of Intelligent Systems 32 (1).
    Content-based image retrieval (CBIR) is a technique used to retrieve image from an image database. However, the CBIR process suffers from less accuracy to retrieve many images from an extensive image database and prove the privacy of images. The aim of this article is to address the issues of accuracy utilizing deep learning techniques such as the CNN method. Also, it provides the necessary privacy for images using fully homomorphic encryption methods by Cheon–Kim–Kim–Song (CKKS). The system has been proposed, namely (...) RCNN_CKKS, which includes two parts. The first part (offline processing) extracts automated high-level features based on a flatting layer in a convolutional neural network (CNN) and then stores these features in a new dataset. In the second part (online processing), the client sends the encrypted image to the server, which depends on the CNN model trained to extract features of the sent image. Next, the extracted features are compared with the stored features using a Hamming distance method to retrieve all similar images. Finally, the server encrypts all retrieved images and sends them to the client. Deep-learning results on plain images were 97.87% for classification and 98.94% for retriever images. At the same time, the NIST test was used to check the security of CKKS when applied to Canadian Institute for Advanced Research (CIFAR-10) dataset. Through these results, researchers conclude that deep learning is an effective method for image retrieval and that a CKKS method is appropriate for image privacy protection. (shrink)
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  19.  11
    About Ghazel Mecmua Numbered 06 Hk 319/1 In National Library.Mustafa ATİLA -2013 -Journal of Turkish Studies 8.
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  20.  23
    Hadîslerin Öğretilmesinde Çizgilerden Yararlanma: "Kırk Hadîs Kırk Çizgi " Örneği.Mustafa IŞIK -2014 -Journal of Turkish Studies 9 (Volume 9 Issue 5):1119-1119.
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  21.  52
    Üniversite Öğrencilerinin İstanbul'a İlişkin Algılarının Şehir İmajı Açısından Analizi.Mustafa SAĞDIÇ -2014 -Journal of Turkish Studies 9 (Volume 9 Issue 2):1267-1267.
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  22.  21
    Dimentions Of The Morhemes -dAvUK / -dAyUK and –Uk In Dialects Of Turkey Turkish.Mustafa Sari -2012 -Journal of Turkish Studies 7:489-498.
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  23.  26
    Reconciliar la economía materialista con la espiritualidad: el gran desafío del nuevo milenio.Alfredo Sfeir-Younis -2004 -Polis 8.
    En el presente artículo se afirma que la humanidad enfrenta dos grandes desafíos: reconciliar nuestro ser material con el ser espiritual y reconciliar las necesidades individuales con las necesidades colectivas. Al no haber reconciliado estas dos dimensiones de la vida humana, nos encontramos en guerra, exclusión social, sufrimiento, desilusión, ira, incapacidad de avanzar, y muchos otros males. Tras aportar un marco de referencia de la sociedad globalizada, el autor el autor plantea algunos aspectos del desafío, tales como el contraste entre (...) una sociedad materialmente rica y espiritualmente pobre y la necesidad de la integración de valores humanistas y espirituales en la economía que derivarían en una “economía espiritual”. (shrink)
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  24.  16
    Toulmin’in Argüman Modeli.Mustafa Yeşil -forthcoming -Beytulhikme An International Journal of Philosophy.
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  25. Etopia, Or, After the Illuminist Imaginaries of Modernity.Raymond AaronYounis -2007 -Colloquy 14:81-89.
    The links between utopian and dystopian imaginaries, computer mediated communication technologies and the “digital divide,” in its numerous forms, as well as the links between these things and science fiction, are relatively under-researched. It will be argued here that the tendency to view the internet in terms of utopian or dystopian imaginaries is problematic on a number of levels; it will also be argued that science fiction films which are framed in terms of informatics and computer mediated communication technologies, such (...) as 2001 and The Matrix trilogy, actually problematise such imaginaries. (shrink)
     
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  26. Internationalization, Blended Learning, Diverse Cultures.Raymond AaronYounis -2011 -International Journal of Arts and Sciences 4 (8):2011.
  27. Jane Campion's The Piano.Raymond AaronYounis -1993 -Cinema Papers 95 (October):50-52.
  28.  229
    Bourdieu and organizational analysis.Mustafa Emirbayer &Victoria Johnson -2008 -Theory and Society 37 (1):1-44.
    Despite some promising steps in the right direction, organizational analysis has yet to exploit fully the theoretical and empirical possibilities inherent in the writings of Pierre Bourdieu. While certain concepts associated with his thought, such as field and capital, are already widely known in the organizational literature, the specific ways in which these terms are being used provide ample evidence that the full significance of his relational mode of thought has yet to be sufficiently apprehended. Moreover, the almost complete inattention (...) to habitus, the third of Bourdieu’s major concepts, without which the concepts of field and capital (at least as he deployed them) make no sense, further attests to the misappropriation of his ideas and to the lack of appreciation of their potential usefulness. It is our aim in this paper, by contrast, to set forth a more informed and comprehensive account of what a relational – and, in particular, a Bourdieu-inspired – agenda for organizational research might look like. Accordingly, we examine the implications of his theoretical framework for interorganizational relations, as well as for organizations themselves analyzed as fields. The primary advantage of such an approach, we argue, is the central place accorded therein to the social conditions under which inter- and intraorganizational power relations are produced, reproduced, and contested. (shrink)
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  29. Abdullah el-H'dimî’nin (ö. 1192/1778) Serhu Dîb'ceti’n-Net'ic Adlı Eserinin Değerlendirilmesi.Mustafa İsmail Dönmez -2015 -Ilahiyat Tetkikleri Dergisi 44:177-192.
    Abdullah b. Ebî Saîd el-Hâdimî 18. yy’da yasamıs bir âlimdir. Hâdim’de müftülük yapmıstır. En önemli eserlerinden biri, KusadalıMustafa b. Hamza’nın Netâicü’l-Efkâr adlı "zhar serhinin giris kısmına yazdıgı serhtir. Bu makalede Abdullah b. Ebî Saîd el-Hâdimî ve onun Serhu Dîbâceti’n- Netâic adlı eseri degerlendirilmistir.
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  30.  142
    Pragmatism, Bourdieu, and collective emotions in contentious politics.Mustafa Emirbayer &Chad Alan Goldberg -2005 -Theory and Society 34 (5):469-518.
    We aim to show how collective emotions can be incorporated into the study of episodes of political contention. In a critical vein, we systematically explore the weaknesses in extant models of collective action, showing what has been lost through a neglect or faulty conceptualization of collective emotional configurations. We structure this discussion in terms of a review of several “pernicious postulates” in the literature, assumptions that have been held, we argue, by classical social-movement theorists and by social-structural and cultural critics (...) alike. In a reconstructive vein, however, we also lay out the foundations of a more satisfactory theoretical framework. We take each succeeding critique of a pernicious postulate as the occasion for more positive theory-building. Drawing upon the work of the classical American pragmatists–especially Peirce, Dewey, and Mead–as well as aspects of Bourdieu's sociology, we construct, step by step, the foundations of a more adequate theorization of social movements and collective action. Accordingly, the negative and positive threads of our discussion are woven closely together: the dismantling of pernicious postulates and the development of a more useful analytical strategy. (shrink)
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  31.  24
    The Next Generation: Young Women on Feminism.BaharMustafa,Naomi McLeod,Zoe Carletide &Roisin Winston -2012 -Feminist Theology 20 (3):262-270.
    The reflections that follow are written by Roisin Winston, Zoe Carletide, Naomi McLeod and BaharMustafa. These four young women outline their experience of feminism and in so doing suggest ways in which the Next Generation are thinking about ‘feminism’ and its relevance to their modern day lives. Topics discussed include sexuality, cultural differences, sex education, rape, and how the face of feminism is changing or needs to change. Thoughts range from a belief that the word ‘feminism’ has too (...) many negative connotations and thus it seems the term, and therefore the movement, is restricted by the glass ceiling which it aims to fight. Another view is that ‘Feminism,’ like any movement, will remain as relevant as it always has been until no person of any gender is coerced or compelled to act, think, feel or endure anything which has reductive gender inequality at its core. (shrink)
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  32.  168
    (1 other version)Publics in history.Mustafa Emirbayer &Mimi Sheller -1998 -Theory and Society 27 (6):727-779.
  33.  26
    Beyond Miracle: Event, Idea and Organization in the Political Thought of Alain Badiou.Mustafa Demirtaş -2023 -Journal for Cultural Research 27 (2):154-171.
    I have written this article as a modest response to some of the criticisms of the ‘event’ that is at the centre of Alain Badiou’s thought and is the most salient concept. By addressing Badiou’s con...
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  34.  36
    Electronic transport in strained p-modulation Be-doped Ga0.8In0.2As/GaAs single quantum well.Mustafa Gunes &Cebrail Gumus -2014 -Philosophical Magazine 94 (24):2804-2811.
  35.  3
    Son asrin ilim ve fen adamlarina göre ilim, ahl'k, îman: Diyannet Is̃leri bas̃kani A. Hamdi Akseki tarafindan genis̃ bir mukaddime yazilmis̃ ve kitabin sonuna ślim̂ 'limlerinden bazilarinin yazilari eklenmis̃tir.Mustafa Rahmi Balaban -1950 - Ankara,: Türkiye Matbaacılık ve Gazetecilik A. O..
  36.  75
    Lawyers’ Paradox.Mustafa M. Dagli -2008 -Proceedings of the Xxii World Congress of Philosophy 53:45-53.
    Justice is an important concept in philosophy since ancient times and a key phenomenon in human life (in societies). First a judge at a court, two sides, their witnesses, Lawyer-A and Lawyer-B are considered in this quasi-essay inquiry. Then pointed out that, which lawyer better develops his/her arguments, his/her side will be advantageous. Reality conceals on the one side, truth (and rightness) stands on the other. However this will be risky in social life; it may be understood by an ordinary (...) man (or someone who doesn’t have a proper philosophical insight) as “who - obeying the rules- better diverts reality and shows that (s)he is right, his/her side wins.” Not only knowledge, but also philosophy itself loses prestige in such a tableau. Stemming from ‘Gettier-pictures,’ a “murderingevent” is presented thereafter. By help of pseudo-philosophers Prof. Truth, Prof. Reality and E.G. (“eyeglasser”) some perspectives related to “knowledge” and “knowing” are discussed while trying to analyze the mentioned event. At the end, (reflecting in the place of me) E.G. states some features (which are important for him) concerning knowledge. In this paper, ‘subject-dependency’ and internalizability (or better, interiorizability) of knowledge will be traced somehow; in addition to a search towards ‘relevant’, ‘valuable’, ‘illicit’, and ‘proper’ kinds. (shrink)
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  37. Public sphere.Mustafa Dikeç -2011 - In John A. Agnew & David N. Livingstone,The SAGE handbook of geographical knowledge. Los Angeles: SAGE.
     
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  38.  9
    Sosyal Bilgiler Öğretmenlerinin Epistemolojik İnançlarının Sınıflarda Uyguladıkl.Mustafa İÇEN -2016 -Journal of Turkish Studies 11 (Volume 11 Issue 19):443-443.
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  39. The Impacts of Philosophical Counseling on Psychological Resilience: An Evaluation of the Philosophical Health Model.Mustafa Çevik -2025 -Beytulhikme An International Journal of Philosophy 15 (15:1):203-220.
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  40.  19
    Fıtrat Hadisi'nin Osmanlının Devşirme S.Mustafa IŞIK -2013 -Journal of Turkish Studies 8 (Volume 8 Issue 6):309-332.
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  41.  40
    Niamatullah's History of the Afghans, Makhzani-Afghani, Part I-Lodi Period.Mustafa Kamil &Nirodbhusan Roy -1961 -Journal of the American Oriental Society 81 (2):152.
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  42.  17
    The Greek–Ottoman/Caramanian Language Dictionary: Leksikon Ellinoturkikon.Mustafa Kiliçarslan -2009 -Journal of Turkish Studies 4:725-742.
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  43.  45
    Psychology of Religion in Turkey (1949–2012): An Overview.Mustafa Koç -2012 -Archive for the Psychology of Religion 34 (3):327-340.
    This article aims to introduce, in brief, studies on psychology of religion in Turkey from 1949 to 2012 using literature survey methodology. The historical development of psychology of religion in the West will first be presented before focusing on the historical development of such studies in Turkey. Thereafter, the number of academic psychologists of religion in Turkey is listed. In addition, some information is given about journals, articles and academic dissertations covering scientific studies on the psychology of religion in Turkey. (...) Finally, information about professional conferences regarding this field of study held in Turkey will be given. (shrink)
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  44.  2
    “Romantik İslam’dan İslami Romantizm”e: İslamcı Popüler Kültürün Değişen Panoraması.Mustafa Macit -2019 -Ilahiyat Tetkikleri Dergisi 51:457-478.
    Bu çalışma, Türkiye’de İslamcı popüler kültürün romantik İslam’dan İslami romantizme doğru değişen panoramasına dair bir gözlemden mülhemdir ve nitel karşılaştırmalı durum analizi yöntemi ile bu değişimin panoramik bir sosyolojisini yapma amacındadır. Çalışmanın birinci aşamasında teorik düzeyde romantik İslam’ın ikinci aşamada ise İslami romantizmin hem sosyal medyadaki hem de örneklem olarak seçilen İlahiyat Fakültesi öğrencilerinin dünyasındaki karşılığını keşfetmeye yönelik bir (n)etnografik incelemeden elde edilmiş, yatay/yan yana gelen görünümlerini birleştirmeye yöneldik. Daha sonra romantik İslam ile İslami romantizmin dikey/üst üste gelen görünümlerini birleştirmeye (...) ve karşılaştırmaya çalıştık. Bu değerlendirmeden elde edilen en genel sonuç, her iki fenomenin hem dikey/üst üste gelen hem de yatay yan yana gelen görünümlerinde belirgin ortak temanın aşk olduğudur. Romantik İslam’da başlangıçta modernite karşısında yaşanan ikiliği aşmanın metaforik imleyeni olarak anlam kazanmış aşk, 1990’lı yıllara gelince artık Müslüman bireyin özneleşmesinin, bireyselleşmesinin aracına dönüşmüştür. İslami romantizmde ise aşk, helal damgası vurularak İslamileştirilmiş ve bu ölçüde İslamcı popüler gerçekliği ipotek altına almıştır. (shrink)
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  45.  17
    Kıraat Kitaplarında Cumhuriyet Vatandaşı Ve Yeni Türkiye.Mustafa Müjdeci̇ -2014 -Journal of Turkish Studies 9 (Volume 9 Issue 4):817-817.
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  46.  36
    Din Görevlilerinde Mesleki Doyum ile Örgütsel Adalet Algısı İlişkisi.A. Y.Mustafa Fatih -2020 -Tasavvur - Tekirdag Theology Journal 6 (1):231-254.
    Bu çalışmada din görevlilerinin mesleki doyumu ile örgütsel adalet algısı arasındaki ilişki incelenmiştir. Çeşitli kurum çalışanları örnekleminde, yapılan çalışmalar örgütsel adalet ile mesleki doyum arasında bir ilişkinin olduğunu göstermektedir. Fakat din görevlileri ile ilgili olarak örgütsel adalet ile mesleki doyum arasındaki bir ilişkiyi konu edinen bir çalışmaya rastlanmamıştır. Yapılan işten memnuniyet duymak anlamına gelen mesleki doyum çalışanın iş verimini artırmaktadır. Bununla ilişkili olarak da çalışanın, kurumu tarafından çalışanlara adil davranıldığına ilişkin algısı mesleki doyumunu etkilemektedir. Bu çalışmada din görevlilerinin örgütsel adalet (...) algısı ve mesleki doyumu arasındaki ilişkiyi belirlemek için, ilişkisel tarama modeli kullanılmıştır. Veriler ise örgütsel adalet ölçeği, mesleki doyum ölçeği ve demografik değişkenlerin de bulunduğu bir form ile Antalya’da görev yapan 380 din görevlisinden elde edilmiştir. Söz konusu iki değişken arasındaki ilişkinin analizinde korelasyon ve yapısal eşitlik modeli kullanılmıştır. Çalışma sonucunda din görevlilerinin örgütsel adalet algısının, mesleki doyum ile orta düzeyde, pozitif yönde ve anlamlı ilişkisinin olduğu tespit edilmiştir. Açıklanan varyans açısından ise örgütsel adalet algısının, mesleki doyuma ilişkin toplam varyansın %17’sini açıkladığı belirlenmiştir. (shrink)
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  47.  3
    Spinoza ve Hegel’de Töz Kavramı.Mustafa Sarı -2024 -Beytulhikme An International Journal of Philosophy 14 (14:4):973-988.
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  48.  10
    Verbal Nouns In Turkish And French.SaricaMustafa -2009 -Journal of Turkish Studies 4:1879-1902.
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  49.  40
    The Case of variae lectiones in Classical Islamic Jurisprudence: Grammar and the Interpretation of Law.Mustafa Shah -2016 -International Journal for the Semiotics of Law - Revue Internationale de Sémiotique Juridique 29 (2):285-311.
    The qirāʾāt or variae lectiones represent the vast corpus of Qurʾānic readings that were preserved through the historical processes associated with the textual codification and transmission of the Qurʾān. Despite the fact that differences among concomitant readings tend to be nominal, others betray semantic nuances that are brought into play within legal discourses. Both types of readings remain important sources for the history of the text of the Qur’ān and early Arabic grammatical thought. While some recent scholars have questioned the (...) historical function and nature of the corpus of qirāʾāt, others have argued that specific types of variant readings were the resultant products of attempts to circumvent legal inconsistencies which were found in text of the Qurʾān or were generated through legal debates. Following a preliminary review of the historical framework of the genesis of qirāʾāt through reference to early grammatical literature, an attempt will be made to shed some light on the role that semantic variation among concomitant readings played in the synthesis and interpretation of law. The aim will be to draw attention to the subtle theoretical frameworks employed by jurists for their contextualization and analysis. This will also include a review of attitudes towards the forms of qirāʾāt that classical scholarship designated as being anomalous or shādhdha. (shrink)
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  50.  10
    Etika i politika.Mustafa Spahić -2016 - Sarajevo: Dobra knjiga.
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