Abdulkadir Tanr'kulu was born in Diyarbak'r in 1961 and was educated in the journalism faculty of Ankara University. He left his studies of journalism and public relations in the fourth year. He worked as a journalist for two years during the most violent period in Turkey's southeast (1988?1990). Following this, he took management positions in several private companies. During his life following university, he closely observed society. He observed that the instincts of people in situations where terrorism prevails affected their behaviour in an unhealthy manner. He witnessed the state becoming more aggressive and the destruction of the concept of justice and judicial organisations that would affect the future of the people. He witnessed the effects of an unhealthy environment on forthcoming generations, how they suffered, and how families lost hope. He wrote about these experiences in books several times but, each time, did not consider the end product to be sufficient, and he abandoned these projects, destroying the books. The author also observed the spiritual interactions of the people and witnessed the reactions of religious organisations to an environment where terrorism was rife. The books he wrote on these subjects he also destroyed without publishing. If you have no respect for your profession, the place you live, your individual or societal identity, your status within society, your beliefs, no matter what your ideology is, if you have no respect for human values, you are merely a savage. Eventually he came to this conclusion: if you cannot be human, you are nothing but a savage.

Abdulkadir Tanrikulu was born in Diyarbakir in 1961 and was educated in the journalism faculty of Ankara University. He left his studies of journalism and public relations in the fourth year. He worked as a journalist for two years during the most violent period in Turkeys southeast (19881990). Following this, he took management positions in several private companies. During his life following university, he closely observed society. He observed that the instincts of people in situations where terrorism prevails affected their behaviour in an unhealthy manner. He witnessed the state becoming more aggressive and the destruction of the concept of justice and judicial organisations that would affect the future of the people. He witnessed the effects of an unhealthy environment on forthcoming generations, how they suffered, and how families lost hope. He wrote about these experiences in books several times but, each time, did not consider the end product to be sufficient, and he abandoned these projects, destroying the books. The author also observed the spiritual interactions of the people and witnessed the reactions of religious organisations to an environment where terrorism was rife. The books he wrote on these subjects he also destroyed without publishing. If you have no respect for your profession, the place you live, your individual or societal identity, your status within society, your beliefs, no matter what your ideology is, if you have no respect for human values, you are merely a savage. Eventually he came to this conclusion: if you cannot be human, you are nothing but a savage.

Oxford Handbooks offer authoritative and up-to-date reviews of original research in a particular subject area. Specially commissioned chapters from leading figures in the discipline give critical examinations of the progress and direction of debates, as well as a foundation for future research. Oxford Handbooks provide scholars and graduate students with compelling new perspective upon a wide range of subjects in the humanities, social sciences, and sciences. Book jacket.

Pamphlet is a succinct statement of the ethical obligations and duties of individuals who enter the nursing profession, the profession's nonnegotiable ethical standard, and an expression of nursing's own understanding of its commitment to society. Provides a framework for nurses to use in ethical analysis and decision-making.

Sam Harris dismantles the most common justification for religious faith--that a moral system cannot be based on science.

This book challenges the idea that the Rule of Law is still a universal European value given its relatively rapid deterioration in Hungary and Poland, and the apparent inability of the European institutions to adequately address the illiberalization of these Member States. The book begins from the general presumption that the Rule of Law, since its emergence, has been a universal European value, a political ideal and legal conception. It also acknowledges that the EU has been struggling in the area of value enforcement, even if the necessary mechanisms are available and, given an innovative outlook and more political commitment, could be successfully used. The authors appreciate the different approaches toward the Rule of Law, both as a concept and as a measurable indicator, and while addressing the core question of the volume, widely rely on them. Ultimately, the book provides a snapshot of how the Rule of Law ideal has been dismantled and offers a theory of the Rule of Law in illiberal constitutionalism. It discusses why voters keep illiberal populist leaders in power when they are undeniably acting contrary to the Rule of Law ideal. The book will be of interest to academics and researchers engaged with the foundational questions of constitutionalism. The structure and nature of the subject matter covered ensure that the book will be a useful addition for comparative and national constitutional law classes. It will also appeal to legal practitioners wondering about the boundaries of the Rule of Law.

The Arthur M. Sackler Colloquia of the National Academy of Sciences address scientific topics of broad and current interest, cutting across the boundaries of traditional disciplines. Each year, four or five such colloquia are scheduled, typically two days in length and international in scope. Colloquia are organized by a member of the Academy, often with the assistance of an organizing committee, and feature presentations by leading scientists in the field and discussions with a hundred or more researchers with an interest in the topic. Colloquia presentations are recorded and posted on the National Academy of Sciences Sackler colloquia website and published on CD-ROM. These Colloquia are made possible by a generous gift from Mrs. Jill Sackler, in memory of her husband, Arthur M. Sackler.

The idea that science is or should be value-free, and that values are or should be formed independently of science, has been under fire by philosophers of science for decades. Science and Moral Imagination directly challenges the idea that science and values cannot and should not influence each other. Matthew J. Brown argues that science and values mutually influence and implicate one another, that the influence of values on science is pervasive and must be responsibly managed, and that science can and should have an influence on our values. This interplay, he explains, must be guided by accounts of scientific inquiry and value judgment that are sensitive to the complexities of their interactions. Brown presents scientific inquiry and value judgment as types of problem-solving practices and provides a new framework for thinking about how we might ethically evaluate episodes and decisions in science, while offering guidance for scientific practitioners and institutions about how they can incorporate value judgments into their work. His framework, dubbed “the ideal of moral imagination,” emphasizes the role of imagination in value judgment and the positive role that value judgment plays in science.

An awareness of one’s own ethical assumptions and how these inform everyday practice is crucial for all student social workers. Social workers who genuinely wish to do the right thing by their services users have no alternative but to constantly think and rethink the principles and assumptions that inform their actions, and this book supports them on their journey to do just that. This third edition is set out in two parts: Part I deals with broad ideas about values and ethics in general, looking at philosophy, religion and politics, as well as the duty of realism. Part II takes the discussion further, looking at how these general principles are relevant to everyday practice, with chapters on the use and misuse of power, the idea of self-determination, and the challenges of working with people whose experience and outlook are different to one’s own.