Expanding the Concept of Aura in the Frame of Art Ontology Through Neurophilosophy, Stages of Human Thought, and Peak Experiences

This article expands on the concept of aura, within the frame of art ontology, and based on neurophilosophy, the stages of human thought, and peak experiences. Aura, generally signifying the subjective value of a work of art, is in this work associated with peak experiences and neurobiological impacts. In this context, the concept of aura involves an effort to understand the effects that a work of art has on the viewer and how these effects form a peak experience. This study investigates how aura and peak experiences have changed and evolved in different cultural and historical contexts, considering the stages of human thought. In the end, the thesis presents a broader definition of the concept of aura; stating that aura shows variability according to conditions, periods, and spaces, and it is a concept that enables the subject to reach peak experiences

Şia ve Mutezile'nin Reddiye Literatürü Üzerine Çalışma

Lügatte ipi sağlamca bükmek, sağlam ve çetin olmak anlamına gelen3 ve içinde husumet ve kelama müracaat manasını bulunduran4 Arapça cedel kelimesi dinî veya. din dışı konularda yapılan diyalog halindeki bütün mücadeleleri ifade eden cins isimdir.5 Terminolojik olarak, meşhur olan veya doğruluğu herkes tarafından kabul edilen önermelere dayanan kıyas; tartışmad

Apostasy (Irtidâd) in Islamic Jurisprudence; is it a Creedal or a Political Crime: Ibn al-Humam (d. 861/1457)

This article aimed to explore the nature of the penalty of the apostasy (irtidâd) to what extent it is creedal or political crime, with particular reference to Hanafite penal law which served as the law of Islamic world for a period of a millennium. In expounding this law I have chosen the text of jurist-author of this School, Ibn al-Humâm (d. 861/1457) which offered a mere document for the subject-matter. The analysis in this essay exposed that Hanafi juristic conception considered the act of apostasy not a creedal but a political offence. Thereof the ratio legis (‘illa) of death penalty imposed to the apostate (murtad) is not his commitment of disbelief (kufr) but his renouncement of the social, legal and political authority and system of the state and abandoning his membership of Muslim community after once accepted it. Consequently he has been accounted as a potential threat as a warring enemy to the survival of the Muslim community and its state. I understand that the jurists did not give the state legal authority to interrogate and punish the disbelief of its subjects. Belief of the individual rests between him and God