Varidat As An Anomaly: Philisopical Dimensions of Sheikh Bedreddin’s Varidat / BİR ANOMALİ OLARAK VARİDAT: ŞEYH BEDREDDİN’İN VARİDAT’ININ FELSEFİ BOYUTLARI

This article deals with philosophical dimensions of various ideas in Sheikh Bedreddin’s work Varidat in relation to those of various currents of thought that are claimed to underlie Bedreddin’s work. First, Neo-platonist notions that are presumed to underpin Sheikh Bedreddin’s views will be presented with reference to Plotinus and Sühreverdi’s works, before pointing at several critical points that distinguish Varidat from the neo-platonist philosophy.At first, the basic difference between Bedreddin and Neo-platonism is based on a thought according to which a body that is a manifestation of God is never be “evil”. Besides, contrary to Sühreverdi’s view, Bedreddin wants to get rid of all transcendent conception of being in his thought. Secondly, considering those claims that Bedreddin was influenced by the Hurifi thought and materialism, the materialist standpoint (Dehrîyyun) represented by İbn Ravendi, and El-Maarri will be discussed to show how Bedreddin’s vision ties in and also differs from it. Bedreddin’s basic difference from materialism (Dehriyyun) stems from a fact that he asserts a mystical conception of being whereas materialism is based on a rationalist perspective in which all things can be explain in a rational way. In contrast to the messianic understanding of Hurufism, for Bedreddin such messianic inclinations and hopes are not important in respect of Sufi thought. Thirdly, Sheihk Bedreddin will placed at midway between the philosophies of İbn Arabi and Spinoza, and Sheikh Bedreddin will be argued to stand closer to Spinoza. On the other hand, it will also be argued that Sheikh Bedreddin departs from Spinoza particularly in terms of methodology. In conclusion, it will be claimed that Sheikh Bedreddin’s Varidat can be considered an anomaly as it stands apart from those all those views despite its resemblances

Effect of Desiccation, Temperature and Storage on the Germination of Snow Flake (Leucojum aestivum L.) Seeds

Snowflake (Leucojum aestivum, Amaryllidaceae) is one of the exported flower bulbs and it is the only natural species of Leucojum genus in Turkey. At present, the main habitats of snowflake are the narrow-leaved ash (Fraxinus angustifolia Vahl.) forest ecosystems on low lands in Black Sea and Marmara regions where they have limited populations. Snowflake is collected from these populations as a non-wood forest product. It has been used as an ornamental and medicinal plant in the European countries for a long time. In this study, firstly, the effect of temperature on the germination of stratified snow flake seeds was investigated. After five weeks of warm stratification, the seeds were germinated at 20 and 25ºC constant and, 30/20ºC (8/16 h) variable temperature regimes. Temperature significantly affected germination percentage (GP) and the highest GP was determined both fresh and air dried seeds at 20oC constant temperature (53.2% and 50.9%). The seeds at 20ºC germination temperature were followed for further six months and total 90% GP was determined. This result shows that snowflake seeds have a long germination period. Later, air dried seeds were stored at 20, 4 and –5ºC temperatures for six months, and then germinated at 20ºC. Viability of the stored seeds was also determined. Results showed that the seeds stored at 4 and –5ºC had similar and higher GP than that of the seeds stored at 20ºC temperature. The initially 50.6% GP was decreased at 15.0% level after six months of storage. However, the viability of the seeds was similar in initially and after six months (%96.8 and %94.3)

Influence of İnterferon alpha-2a Treatment on Monocyte Subsets in Patients with Uveitis

Introduction:Interferonais a type-I interferon molecule with antiviral and antineoplastic properties. Interferonatreatment is also used in the management of uveitis and believed to have immunomodulatory properties demonstrated by increased number of regulatory T cells. The aim of this study was to define the influence of interferona-2a treatment on monocyte subsets in patients with uveitis.Materials and Methods:Six patients with uveitis and 7 healthy control subjects were included in this study. Blood samples were obtained from the uveitis patients before treatment with interferona-2a and at the 1st month of treatment (or at clinical remission). Peripheral blood mononuclear cells were stained with anti-CD16, anti-CD14, anti-PD-1, anti-CTLA-4, anti-LAG-3, anti-TIM-3 and anti-TIGIT antibodies and analyzed with flow cytometry. Data were analyzed with FlowJo software and statistical analysis was performed with SPSS 21.0 software.Results:Six patients with uveitis (5 Behçet’s, 1 Eales disease, mean age: 29.0±3.8 years, 4 male, 2 female) and 7 healthy control subjects (mean age: 28.4±4.9 years, 3 male, 4 female) were included. The number of CD14+CD16-classical monocytes were increased and CD16+non-classical monocytes were decreased in patients with active uveitis compared to controls (p=0.037 and p=0.045) and this difference disappeared after treatment with interferona-2a. There was no difference in immune checkpoint receptor expressions between groups at baseline. PD-1 expression increased significantly after interferona-2a treatment (p=0.01).Conclusion:Interferona-2a treatment increases the ratio of non-classical monocytes and their expression of PD-1. These changes may be associated with the previously demonstrated immunomodulatory effects of interferona-2a in patients with uveitis

Kültürel Bellek 2016

Hacettepe Üniversitesi Tarihi ve Kültürel Mirası Araştırma Merkezi HÜTKAM olarak kültürel bellek çalışmalarına katkıda bulunmayı görevimiz kabul ediyoruz. 2016 yılında, yönetim kurulu olarak bu serüvene başlamaya karar verdik. Güvendiğimiz dostlarımız, arkadaşlarımız ve elbette hocalarımız çağrımızı yanıtsız bırakmadı. Birbirinden değerli araştırmalarla zenginleştik ve tarihe not düşmek adına kültürel bellek çalışmalarına biz de katıldık. Kültürel mirasın evrensel olduğu, oralı/buralı, sizden/bizden, uzak/yakın ayırmadan, hepimizin olduğu fikrinden yola çıktık. Bizi biz yapan, toplumları oluşturan, birleştiren kültürel belleğimizdir. Kimi zaman insan eliyle, cehaletle, yıkıcılıkla bazen adamsendecilikle, bilinçsizlikle tahrip edilen, yok edilen tarihi ve kültürel miras, belleğimizin önemli, çok önemli bir parçasıdır. Her zaman önünden geçtiğimiz bir yapı bir gecede yıkıldıysa, çocukluk anılarımızı biriktirdiğimiz mahallemiz yok olduysa, sokağımızın, meydanımızın adı değiştiyse eksiliriz. Bizi büyüten oyunlar kaybolduysa, bir tekerleme artık hatırlanmıyorsa, çocukluğumuzun sanatçıları göçmüşse, eski şarkılar plaklarda bile yoksa eksiliriz. Hafızamızı tetikleyen imgeler, kokular, sesler, tatlar değişirse bireysel belleğimiz, yaşadığımız kentin ve toplumun belleği zarar görür, eksiliriz. Bireysel tarihimizde, belleğimizdeki insanları yitirdikçe nasıl azalıyorsak tarihi ve kültürel mirası, ortak belleği yitirdikçe de öyle zayıflar ve giderek yok oluruz. İşte bu nedenle biz hatırlamayı, öğrenmeyi, görmeyi, araştırmayı seçiyoruz. Unutmamak için, unutulduysa hatırlamak ve hatırlatmak için, bilmeyenlere göstermek, anlatmak ve belleğimize sahip çıkmak için başladığımız bu serüvende çağrımızı kırmayan değerli araştırmacılara şükranlarımızı sunuyoruz. Unutmayalım ki kültürel bellek, hepimizi birleştiren güçtür