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    Öğe
    Consistency and Balance Model in Morality: Between Excess and Defect, an Objective and Holistic Approach
    (Cumhuriyet Univ, Fac Theology, 2019) Yuce, Fatma
    In this study, Consistency and Balance Model (CBM) is proposed and introduced. In the context of the model, the importance of consistency is emphasized in morality just like in Philosophy. Therefore, CBM gives the reason prominence in morality to ensure the consistency and according to CBM the emotion, the intuition and the conscience in addition to the reason, are also important. In order to see the principles determined by the reason in human behaviors, two kinds of classification are developed for the virtues that is defined as the middle of excess and defect. The first of them is the triple classification of virtues that draws attention to the false existence of virtues and determines the opposite of virtues as forming dichotomy. The latter is the tetrad classification, which is based on the duality of two means that propose to consider the virtues together. The Contrastis considered as the central concept in the first classification and the integration is considered as the central concept in the second classification. Then it is offered that the virtues may be evaluated consistently in the social, global and theological contexts. However, the ideal morality with objective qualities and the real morality with subjective qualities are produced in order to reach the universal morality that is determined by the reason, then the consistency and the integration are proposed for them. Similarly, consistency and integration are proposed in the dualities of principle-virtue, abstract-concrete, intention-outcome, universality-locality, objectivity-subjectivity throughout the study. Finally, it is pointed out that the reasonableness of applying consistency in morality has exceptions.
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    Öğe
    The Classification Study of Islamic Virtue Ethics in Terms of The Relationship Between Religion and Morality
    (Ataturk Univ, 2021) Yuce, Fatma
    The relationship between religion and morality is one of the most important issues in the philosophy of religion. In this study, the relation between religion and morality is examined through Islamic virtue ethics. Within this scope, at first, ten essential virtues are proposed according to their positions related to the self and the other. Justice, wisdom, moderation, and courage, which are the four basic virtues of the ten essential virtues, have been entitled as the initial virtues; sincerity, love, respect and trust, which are the four central virtues of the ten essential virtues, have been entitled as the process virtues, and finally compassion and generosity, which are the two superior virtues of the ten essential virtues, have been entitled as the result virtues. Afterwards, the Islamic background of these virtues was researched. Based on this research, justice, hikma(hidden cause), chastity, bravery, ikhlas (sincere commitment), fondness, takwa (piety), belief, mercy, and beneficence are proposed as the ten essential Islamic virtues. It is seen that Islamic virtues enrich and improve the meaning of humanistic virtues. As a result, it is deduced that religion and morality are independent but consistent, so the relationship between them is a free compatibility.
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    Öğe
    The Problem of Evil in Mawlana and Theodicy of Contrasts
    (Cumhuriyet Univ, Fac Theology, 2022) Yuce, Fatma
    The problem of evil and theodicy is one of the most important subjects in the field of Philosophy of Religion. The problem of evil is basically stated as the problem of incompatibility of the existence of God with evil. While the problem of evil is used to justify atheistic claims, theodicy has been developed to strengthen theistic claims against the problem of evil. Mawlana, Djalal al-Din Rumi (1207-1273), who is the important sufi thinker of Turkish-Islamic culture, is generally known for his mystical and literary works. Although Mawlana's philosophical views have not been studied sufficiently, it is seen that he presents his important ideas in the philosophical field, especially in the philosophy of religion, in a non-systematic and hidden way in his works. In this study, the problem of evil has been studied in the case of Mawlana, within the scope of the evil's types and the problem of evil's types in the literature. In addition, it has been examined whether Mawlana discussed the evil as a philosophical problem and contributed to the solution of the problem of evil. There are three types of evil in the literature of Philosophy of Religion: Natural Evil, Metaphysical Evil and Moral Evil. Although Mawlana does not clearly define these types of evil, his perception of evil is similar to the three types of evil in the literature. However, Mawlana rejects natural evil and in some measure accepts metaphysical evil. What Mawlana understands from evil is exactly moral evil. According to Mawlana the moral evil results from alienation from God, giving a lot of importance to material things and neglecting spirituality. Thus, he adds a spiritual and divine dimension to the concept of moral evil which takes part in the literature. As it is seen, Mawlana does not systematically discuss the types and definitions of evil. By the same token, he does not discuss the problem of evil and does not offer solutions to the problem of evil. Themes related to the problem of evil are found in the examples and the subtext of his couplets. Three basic problems of evil are mentioned in modern debates: The Logical Problem of Evil, The Evidential Problem of Evil and The Existential Problem of Evil. When the problem of evil is evaluated in terms of Mawlana's views, the contradiction between God and evil in the logical version of evil is cancelled and the God-evil dilemma (There is either God or evil) becomes a false dilemma by demonstrating a third possibility which both God and evil exist. On the other hand, Mawlana's views which emphasize the goodness and the order of the world have the potential to respond to the evidential problem of evil. Mawlana has taken a quite different approach to the themes of death and freedom whose contradiction with God and his power is used to justify the existential problem of evil. According to Mawlana, the human freedom does not confine the power of God and death which is a new birth and the beginning of a new life, is not evil rather it is good. All in all, there is not the problem of evil, but there is theodicy in the views of Mawlana. In this study, the theodicy used by Mawlana, which is related to contrasts, has been called the theodicy of contrasts and has been explained and systematized. There are seven arguments in the theodicy of contrasts: Argument 1: The evil is the part of the natural equilibrium, Argument 2: Since good and evil exist together, the point of view comes into the prominence, Argument 3: The evil is necessary for the understanding of good, Argument 4: There is the evil for the greater good, Argument 5: There are situations which good is in the evil and evil is in the good, Argument 6: The evil is actually good and Argument 7: It is possible for the good-bad duo to merge in the good: Unity. Mawlana's understanding of God has been labeled as theist, pantheist and panentheist from time to time. It is known that Mawlana defends God as an omnipotent, omniscient and all good within the framework of the understanding of tawhid. At the same time, it is seen that Mawlana claims that good and evil merge at the final point. In previous studies on Mawlana, it was often emphasized that his conception of God is both immanent and transcendent. There is a theistic tendency in Mawlana's attempt to preserve the attributes of God, and a pantheistic tendency in the idea of merging the good-bad duo in the good. It could be argued that Mawlana is more likely to be a theist or panentheist than a pantheist due to his emphasis on both a transcendent and an immanent creator. In addition, these two probabilities make it possible to discuss the problem of evil in Mawlana. It is known that theodicy related to theme of contrast was developed before Mawlana. As a result, although it cannot be said that Mevlana made an original contribution to the problem of evil with his theodicy of contrasts in terms of content, it can be claimed that his treatment of the problem is original considering his style and his appeal to metaphors.