Osmanlı toplumu çok kültürlü bir yapıya sahipti. Farklı inançlara sahip insanlar dini ve kültürel özgürlükler sayesinde ibadetlerini rahat, huzurlu güvenli şekilde yerine getirmişlerdir. Böylece mabetlerini yüzyıllarca yaşatarak günümüze kadar ulaştırabilmişlerdir. Öte taraftan farklı inanç kültürlere arasında yoğun etkileşim de vardı. Karşılıklı etkileşimin sonunda mensubu olduğu değiştirerek ...

I have argued elsewhere that respect for human rights requires a robust notion of responsibility, and that this in turn depends on folk-psychological ideas including free will, and also that such ideas need to be articulated in such a way that they can be used in combination with contemporary science in the development of the criminal law. Stephen J. Morse contends that responsibility is explai...

Most accounts of responsibility begin from either of two prominent points of departure: the idea that an agent must have some characterological or expressive connection to the action, or alternately, the idea that an agent must be in some sense responsive to reasons. Indeed, we might even understand much of the past couple of decades of philosophical work on moral responsibility as concerned wi...

In my first lecture I listed seven questions about reasons that seemed to require answers. These were: Relational Character: Reasons are reasons for an agent. How is this relational character to be understood? Ground of Truth: In virtue of what are claims about reasons true, when they are true? Does the idea that claims about reasons are true or false, independent of our opinions about them, an...

The idea that there is a branch of philosophy called ‘the philosophy of action’ can be dated roughly to the second half of the twentieth century. But while the label is new, the subject matter is not. At least since Socrates, philosophers have concerned themselves with the themes and problems now gathered under that label. In essence, the philosophy of action seeks to offer an account of the be...