Research Information Management System

Her roman bir harita değildir; bazen sadece bir pusuladır. Sayfalar ilerledikçe yönünüzü kaybedebilir, Sonra bir gölgenin ardında, Bir cümlenin kıyısında yeniden bulabilirsiniz. Bu kitap, ne tamamen karanlıktır ne de sürekli aydınlık. Bazen bir fısıltının peşine takılır, Bazen suskun bir kalbin ritminde yürür. Her bölüm bir kapıdır, Ama her kapının anahtarı başka bir cebin içindedir. Kimileri bu metni hızlı okuyacak, Kimileri satır aralarında oyalanacaktır. Bazıları bir kelimeyle kalbine dokunanı hissedecek, Bazıları bir metaforun içine düşecektir. Ve bazıları, romanın sonunda; Her şeyin baştan beri usulca söylendiğini fark edecektir. Belki bir yağmurun içinde, Belki bir dansın kıyısında. Sessizliğe inananlar için yazıldı.

This article compares and analyzes Sufism and American personalist as two distinct intellectual traditions. Although they emerged in distinct historical and cultural contexts, but they conceptualized the human being as a holder of moral value, dignity, creative potential, spiritual embodiment. Tasavvuf expresses union with God and a spiritual journey to divine love, this path constitutes a profound ontological transformation of the Sufi practitioner. In the modern world a crisis of identity, cultural conflict, relativism in morality changed the value of humanity and for this reason the dialogue of sufy and personalist currents is a new highly valued philosophical approach. The coordination of the spiritual depth of Islamic-eastern philosophy and American-western ethics of responsibility as social issue opens new achievements in cultural dialogue and individual self-perfection. The synthesis of Sufism and American personalism creates a new model of “spiritual humanism”, here ethical and anthropological parallels are a new systematic analytical identification. Based on philosophical synthesis it formulates the idea of a “transcultural personalism embedded in spiritual responsibility”. The comparative philosophical ideas produce a spiritual-philosophical framework: from Sufism it adopts the ideas of love, mystical intuition, ontological unity, from Personalism it derives rational justification of responsibility, freedom, human dignity. Through this dialectical integration the human is accepted as a metaphysical reflection of the absolute essence and as an ethical-subjective actor in historical process. Both philosophical schools hold that the human being is responsible toward mankind and God. Sufism sees the implementation of these duties in spiritual perfection, in the same issue personalism realizes it by understanding the importance of social responsibility and ethical consciousness. As a final analysis, the sufi philosophy on “silent journey guiding the human existence toward the Divine” resonates with American personalism in its understanding of God`s manifestation with human being. Each philosophical study evaluates the human as a center of spiritual universe and claims that divine worth of person is the most significant philosophical truth. Overall, this approach provides a productive conceptual foundation not only for interreligious encounter, but also for the evolution of humanism in global philosophical thought. Emerging from the dialogue of Islamic mysticism and American-western personalism in the twenty first century the discussion offers a significant philosophical direction for reconsidering the concepts of the humanity, responsibility, spirituality.

This qualitative case study examines undergraduate students' engagement with generative artificial intelligence (GenAI) in academic learning in an English-medium university setting. This study employs self-determination theory (SDT) as the primary interpretive framework, treating technology acceptance perceptions (e.g., usefulness and ease of use) as descriptive cues rather than explanatory constructs. Data from 23 semi-structured interviews were analyzed using reflexive thematic analysis, complemented by epistemic network analysis (ENA) to examine the structural relationships among themes in students' discourse, with automated coding validated against a manually coded subset. Students frequently described GenAI as supporting efficiency and conceptual understanding; however, their accounts revealed persistent tensions concerning creativity, trust, and academic integrity. The ENA results showed that these concerns were systematically interconnected: discussions of learning support consistently co-occurred with verification practices, reflecting a “trust-but-verify” repertoire through which students calibrated their reliance on AI while maintaining epistemic control. Beyond instrumental evaluations, students' narratives highlighted broader value- and norm-related considerations, including algorithmic bias, environmental sustainability, and the positioning of AI within human–teacher learning networks. Overall, the findings suggest that students' engagement with GenAI is best understood as a motivated and socially situated learning practice shaped by the negotiation of competence, autonomy, and relatedness. Pedagogically, the results support a shift from prohibition-oriented responses to transparent institutional guidance, autonomy- supportive scaffolding of verification practices and AI literacy, and process-oriented assessment designs that make students' reasoning visible. Learning analytics approaches, such as ENA, may further assist educators in examining how these practices become integrated into students’ learning processes.

Introduction: Climate change threatens human health by exacerbating existing health inequities, increasing climate-related illnesses, and disrupting healthcare systems. Preparing future physicians to address these challenges is essential for resilient healthcare systems. While climate health education in medical schools is gaining traction globally, its integration remains inconsistent, with limited consensus on core competencies. Methods: A systematic search of peer-reviewed and gray literature was conducted across databases including PubMed, ERIC, EMBASE, and CINAHL. Inclusion criteria required frameworks to address climate or planetary health in medical education and to reflect consensus-level guidance from national or regional bodies. Each framework was thematically assessed for competencies and domains. Results: 12 frameworks met inclusion criteria. Key competencies identified varied among the frameworks and included medical knowledge of climate change’s health impacts, skills in climate-informed clinical practice, advocacy for sustainable healthcare, and addressing health equity. Unique aspects of climate health, such as Indigenous knowledge and environmental justice, appeared in a few frameworks. While foundational knowledge was universally emphasized, domains such as health system sustainability and interprofessional skills were less consistently integrated. Conclusion: Our findings underscore the paucity of globally aligned, evidence-based competency frameworks, especially in the Global South, needed to equip future physicians with the skills to address the health impacts of climate change. Establishing standardized competencies will support consistent education and preparedness among future physicians worldwide. This review reveals a need for standardized frameworks to ensure comprehensive climate-health education across diverse medical education systems. Current frameworks demonstrate progress, yet gaps remain, especially in practical, action-oriented skills and specific competencies for vulnerable populations.