We hope, too, that these five articles and the issue as a whole spur further analysis of Pope Francis’s generative concept of political love. What theological and theoretical commitments distinguish his vision from others? What other concrete practices instantiate political love in other social, economic, and political relationships, both macro and micro? Where, particularly, are we called to embody Christoform political love in our current moment—what would it look like and what would it take to make it real?
Javier Oliva del Moral, Olatz Sanz Larrarte, Joana Fraxanet
et al.
We present a new quantum error mitigation technique (QEM), called GUiding Extrapolations from Symmetry decayS (GUESS), which exploits Hamiltonian symmetries to improve accuracy of noisy quantum computations. This method is explicitly designed for quantum algorithms that estimate expectation values of observables and consists in learning the extrapolation coefficients from a symmetry observable of the system to then estimate the value of a target observable. Furthermore, we propose a Hamiltonian impurity technique to enforce symmetries allowing the mitigation of local observables of interest. We employ the IBM Heron r2 quantum processing unit '\texttt{ibm\_basquecountry}' to simulate the time evolution of average magnetization and nearest-neighbor correlator observables for transverse field Ising and $XZ$ Heisenberg models in 1D with open boundary conditions. We benchmark the accuracy of our method against baseline Zero Noise Extrapolation (ZNE) and tensor network simulations for systems of $100$ qubits. Remarkably, GUESS achieves a relative error around $10\%$ for circuits containing up to $8000$ CZ gates, while showcasing lower variance than ZNE on average across $20$ observables and requiring only twice the number of shots per observable compared to baseline ZNE. Furthermore, we demonstrate that GUESS enables statistical post-selection based on the outcomes of the symmetry observable, which provides critical information about the quality of the target qubits by means of its mean and variance. These results indicate that GUESS is a powerful QEM technique capable of mitigating utility-scale circuit outcomes, delivering high accuracy and reduced variance for large-scale circuits with minimal quantum overhead.
Moral injury, first recognized among veterans of war by psychologists and military chaplains, is now named across police, first responders, medical, and other professions. This paper locates moral injury in human brokenness. Other explorations typically begin with discussing issues, such as agency and symptomology. This paper outlines a theological model that analyses moral injury's landscape as shaped by the shattering of moral expectations and the implosion of moral framework. The model distinguishes moral injury from other experiences of moral stress, such as moral frustrations and distress. The model demonstrates both explanatory and descriptive power to illuminate the pathology of moral injury across a range of professions beyond psychology, and its usefulness in interdisciplinary discourses. It suggests strategic directions for the prevention of moral injury, and in effecting moral repair and other experiences of moral stress. Acknowledging the brokenness present in humans, culture and institutions, the model recognizes that the exploration of moral injury is more than ‘outside’ the researcher. A distinctive theological stance of godly uncertainty, questioning, and humility will properly mark analyses of the injury, one of the most deleterious of human experiences.
17. yüzyıl divan şairlerinden hikemî üslubun temsilcisi olarak telakki edilen Nâbî’nin (ö. 1124/1712) hac yolculuğu esnasında yazdığı rivayet edilen “bu” redifli naat türündeki gazeli, şairlere ciddi anlamda tesir etmiş bir gazel olmuştur. Türk edebiyatında bu şiir esas alınarak çeşitli nazım şekilleriyle yazılmış murabba, tahmis ve müseddes gibi şiirlere ve nazîrelere rastlanmaktadır. Nâbî’nin “bu” redifli gazeline Bayburtlu Şevket Bilâlî’nin (ö. ?/19. yy.) yazmış olduğu bir nazîre de mevcuttur. Bu çalışma, edebî açıdan Bilâlî’nin Nâbî’den etkilendiğini ortaya koymak ve Bilâlî’nin Nâbî’ye nazîre olarak yazdığı “bu” redifli naatinin muhteva hususiyetlerinin incelenmesi açısından önem arz etmektedir. Şevket Bilâlî’nin “bu” redifli gazeliyle ilgili olarak daha önce böyle bir çalışma yapılmamış olduğundan bu çalışmada Nâbî’nin “bu” redifli zemin şiiriyle Şevket Bilâlî’nin bu şiire yazmış olduğu nazîrenin mukayesesini ve nazîrenin şerhini yapmak amaçlanmıştır. Bu minvalde nitel araştırma yöntemlerinden içerik analizi kullanılarak bu iki şiir ile ilgili edebî tespitlerde bulunulmuştur.Nazîre, bir şairin daha önce yazmış olduğu şiirine ya da başka bir şairin yazmış olduğu şiire benzer olarak kafiye, redif, vezin ve konu bakımından aynılaşmış bir şiir yazmasıdır. Nâbî’nin beş beyitlik “bu” redifli gazeline, Şevket Bilâlî yedi beyitlik aynı redifli bir nazîre yazmıştır. Şevket Bilâlî’nin gazeli, Nâbî’nin gazeliyle vezin, kafiye, redif ve konu bakımından aynıdır. Şevket Bilâlî’nin, nazîresinde edebî sanatlara müracaat ettiği, bazen zemin şiirle benzer ifadeler oluşturduğu bazen de zemin şiirden farklı hususlara değindiği göze çarpmaktadır. Hususen Dîvân’ında Nakşibendî tarikatının Hâlidî koluna bağlı olduğunu belirten Şevket Bilâlî, yazmış olduğu nazîreyi mensubu olduğu bu tasavvufî çevrenin tesiriyle sunmuş olup tarikatının remizlerine ve uygulamalarına da yer vermiştir. Şevket Bilâlî’nin, Hz. Muhammed’e olan ihtiramı ön planda tuttuğu bu gazelinde, şeyhi olan Hasan Visâlî Efendi’yi sıklıkla anması, ona olan bağlılık ve muhabbetini göstermesi aynı zamanda mensubu olduğu yolun onun üzerinde ciddi bir tesir bıraktığının da bir göstergesidir.Çalışma giriş ve iki bölümden müteşekkildir. Girişte kısaca nazireye dair bilgiler verilmiş olup ilk bölümde bilinen tezkire kaynaklarında hayatı hakkında bilgi bulunmayan Şevket Bilâlî’nin Dîvân’ındaki bilgilerden hareketle hayatı, eseri ve edebî şahsiyetine dair bilgiler verilmiştir. İkinci bölümde ise zemin şiir olan Nâbî’nin “bu” redifli şiiri ve Şevket Bilâlî’nin nazîresinin transkripsiyonlu metni verilmiş ve bu iki şiirin mukayesesi yapılmıştır. Bu çalışmanın zemin şiirle ilgili yapılacak çalışmalara ve şerh çalışmalarına katkı sağlayacağı düşünülmektedir.
We should preserve the natural environment, protecting its resources from destructive and detrimental chemical materials. Hence, the collective and collaborative efforts of all academic disciplines and social domains are needed. Moreover, we must radically change our attitudes and behavior. We should approach our world as something invaluable and spiritual, as something that we received as a gift from above and from our ancestors. We should be grateful and hand our world down to our children with love.
Artificial intelligence (AI) entered all aspects of human life and became a ubiquitous presence we interact with daily, influencing or even determining, among other things, our decisions, social interactions, and the digital content we follow. Add to this the recent breathtaking advances such as generative AI models and the hype heralding the imminence of Artificial General Intelligence, and we are facing one of the most significant challenges in history for our society and understanding of what it means to be human. In this context, this work explores the anthropological implications of AI by drawing on the theology of Joseph Ratzinger/Pope Benedict XVI a prominent figure who, through his writings and actions, has contributed significantly to the dialogue between theology, philosophy, and the natural sciences. This article continues this dialogue and examines how AI challenges the creative potential of human beings and how this potential risks losing meaning and direction in the absence of God. After analyzing the relationship between the human and the artificial, the article looks at the performative-informative paradigm shift driven by AI in today’s digital society and the challenges of living in a machine-readable world that aims to reduce people to numbers. Finally, the article concludes by discussing how the way we relate to AI affects our relationship with God and each other.
The articles in the July 2024 issue of the Journal of Moral Theology bring to the fore a series of anomalies for Catholic moral theology or, as one might call them, complex situations. These complex situations highlight Pope Francis’s constant maxim that reality is greater than ideas. These very realities inform his methodological vision for theology articulated in Ad Theologiam Promovendam, which itself provides a roadmap for Catholic moral theology moving forward. Only such a method—synodal, contextual, transdisciplinary, sacramental, and (in)formed by caritas—understands that what is foundational are not abstract philosophical principles but rather the necessarily complex realities of creation, human life and, therefore, the Christian moral life.
Alignment of the language model with human preferences is a common approach to making a language model useful to end users. However, most alignment work is done in English, and human preference datasets are dominated by English, reflecting only the preferences of English-speaking annotators. Nevertheless, it is common practice to use the English preference data, either directly or by translating it into the target language, when aligning a multilingual language model. The question is whether such an alignment strategy marginalizes the preference of non-English speaking users. To this end, we investigate the effect of aligning Japanese language models with (mostly) English resources. In particular, we focus on evaluating whether the commonsense morality of the resulting fine-tuned models is aligned with Japanese culture using the JCommonsenseMorality (JCM) and ETHICS datasets. The experimental results show that the fine-tuned model outperforms the SFT model. However, it does not demonstrate the same level of improvement as a model fine-tuned using the JCM, suggesting that while some aspects of commonsense morality are transferable, others may not be.
Darshana Jayakumari, Jochen Einbeck, John Hinde
et al.
Traditional methods of model diagnostics may include a plethora of graphical techniques based on residual analysis, as well as formal tests (e.g. Shapiro-Wilk test for normality and Bartlett test for homogeneity of variance). In this paper we derive a new distance metric based on the half-normal plot with a simulation envelope, a graphical model evaluation method, and investigate its properties through simulation studies. The proposed metric can help to assess the fit of a given model, and also act as a model selection criterion by being comparable across models, whether based or not on a true likelihood. More specifically, it quantitatively encompasses the model evaluation principles and removes the subjective bias when closely related models are involved. We validate the technique by means of an extensive simulation study carried out using count data, and illustrate with two case studies in ecology and fisheries research.
Hz. Peygamberin vefatıyla birlikte, hilâfet tartışması başta olmak üzere ashap birçok problemle karşı karşıya kalmış, sorunlar çözülmüş gibi görünse de bu dönem, sonradan ortaya çıkacak olan mezhep ve fırkaların oluşum sürecini tetiklemiştir. Hilâfetin ilk otuz yılında yaşanan olumsuz hadiselere, Emevî devletinin kurucusu Muâviye (ö. 60/680)’nin izlediği siyaset anlayışından kaynaklanan bazı olumsuzluklar da eklenince ümmet arasında fırkalaşma dönemi başlamıştır.Önce bazı Emevî sonra da bazı Abbasî halifelerinin yanlış uygulamalarına şahit olan Ebû Hanîfe (ö. 150/767), çözüm odaklı görüşleriyle ümmetin bu ihtilaf dönemine damga vurmuştur. O, aklî bilgiyi önceleyen ve nassların açıklanmasında kullanan düşünürlerin başında gelmektedir. Onun itikadî eserleriyle İslâm düşüncesine kazandırdığı yenilikçi yaklaşım özellikle de akaide dair ilk metin kabul edilen el-Âlim ve’l-müte‘allim’deki görüşleri, eleştiri oklarının kendisine yönelmesine sebep olmuş, onu hadis taraftarlarının galiz ithamlarının hedefi yapmıştır. Ehl-i Rey’in lideri ve Mürcie’nin iman akîdesinin destekçisi olmasının da bu eleştirilerde payı büyük olmuştur. Ayrıca onu kendilerinden sayan Mu‘tezile’ye eleştiriler yöneltmesi; Mu‘tezile mensuplarınca onun herhangi bir itikadî eseri olmadığı iddialarını dillendirmesine sebep olmuştur. Diğer taraftan Zehebî, el-Âlim ve’l-müte‘allim’in Ebû Hanîfe’ye değil, Ebû Mukātil es-Semerkāndî’ye nispet edildiğini söylemiştir. Bu görüş F. Kern, J. Schacht, W. Madelung ve U. Rudolph gibi bazı müsteşrikler tarafından kabul görmüş ve Ebû Hanîfe’ye nispet edilen itikad eserlerinin otantik olup olmadığı tartışmalarını beraberinde getirmiştir. Özellikle Schacht tarafından bazı varsayımlar yapılarak, el-Âlim ve’l-müte‘allim’in Ebû Hanîfe’ye aidiyeti reddedilmiştir. Hatta Schacht bu eseri ilk dönemin Mürcie kaynaklarından biri kabul ederek, Ebû Hanîfe’ye ait olmayışının en büyük delili saymıştır. Ancak Âlimlerin çoğunluğuna göre el-Âlim ve’l-müte‘allim ve kendisine nispet edilen diğer eserlerindeki itikadî görüşler Ebû Hanîfe’ye aittir. Bu kanaatin oluşmasında etkili olan en büyük faktör, Hanefî-Mâtürîdî ekolünün mimarlarından olan Mâtürîdî (ö. 333/944) olmuştur. O, el-Âlim ve’l-müte‘allim’in râvilerinden birisi olduğu gibi, Te’vîlât’ında bu eseri Ebû Hanîfe’ye nispet etmiş ve eserden nakillerde bulunmuştur. Onun Kitâbü’t-Tevhîd’deki büyük günahlara dair görüşleri de el-Âlim ve’l-müte‘allim’de bu konuda yer verilen görüşlere benzemektedir. Bu araştırmada; el-Âlim ve’l-müte‘allim’in rivayet zincirinde bulunan ve eserin Semerkant’ta yayılışına katkı sunan âlimler hakkında kısaca bilgiler verilmiştir. Eserin içeriğini oluşturan itikadî münakaşalardan; imanın mahiyeti, iman-amel ayrılığı, imanda eşitlik, din-şeriat ayrımı, büyük günah ve ircâ meseleleri o günün güncel konularıdır. Bu başlıklar üzerinden, eserin Mâtürîdî üzerindeki önemli izleri de tespit edilmeye çalışılmıştır. Hanefî-Mâtürîdî düşüncenin itikadî nüvesini teşkil eden bu eserin, günümüze kadar geçirdiği sürecin değerlendirilerek kaynak kritiğinin yapılmış olması, araştırmayı benzerlerinden ayırmaktadır.
Editorial introduction for the volume 13, number 1, January 2024 issue of the _Journal of Moral Theology_. M. Therese Lysaught revisits the _Journal of Moral Theology_'s initial rationale as articulated by founding editor David Matzko McCarthy. While that vision has developed over the intervening decade, many of his inaugural insights continue to shape our work. She then turns to documents produced by Pope Francis and the Synod on Synodality in Fall 2023, distilling five key themes and highlighting points of alignment with the _Journal of Moral Theology_. She closes with an overview of the current issue, suggesting how a dozen years later, the _Journal of Moral Theology_'s vision has matured and expanded, advancing what we might now call a synodal moral theology.
Rishabh Vishwakarma, Laura Byrne, John Connolly
et al.
Research over the past few decades has assumed the richness (number of species) to be the primary driver of the biodiversity and ecosystem function (BEF) relationship. However, biodiversity is multi-dimensional, and richness alone does not capture all its attributes. Diversity-Interactions modelling is a regression-based framework that models the biodiversity and ecosystem function relationship by incorporating species-specific effects along with the interactions between species. The species interactions in a Diversity-Interactions model can take several different forms ranging in complexity from a single interaction term (assuming all pairs of species interact in the same way) to many interaction terms (e.g. assuming a separate interaction for all pairs of species). The specification of the interactions may also include a non-linear parameter (θ) as an exponent to the product of the species proportions to allow for non-linear relationship between the response and species interactions, giving rise to Generalized Diversity-Interactions modelling. The structure of the interaction terms describes the underlying biological processes and thus the selection of a correct structure is important. The inclusion of θ introduces complexity to the model selection process: we could (a) select the interaction structure first by assuming θ=1 and then estimate θ, or (b) estimate θ first and then select the appropriate interaction structure by fixing θ, or (c) test for θ and its inclusion for each interaction structure. It is also unknown whether θ is robust to changes in the underlying interaction structure. Using a simulation study, we test the robustness of θ and compare multiple model selection approaches to identify an optimal and computationally efficient model selection procedure for Generalized Diversity-Interactions models.
The reviewed Jewish Philosophy in an Analytic Age is a unique collection of essays that combine analytical philosophy to the Jewish religion. Analytical approach has been widely applied to Christianity since the 1980s and marked the legitimization of analytical philosophy of religion. This turn is primarily associated with the names of Alvin Plantinga, Richard Swinburne and others. At the same time the texts by Jewish religious philosophers are rarely, if ever, considered through the prism of analytical philosophy of religion and analytical theology. This collection of essays is not only valuable because of its exceptional nature: the authors of the essays touch upon important topics of religious philosophy, such as the correlation of the freedom of choice and a divine knowledge of the future, the epistemological distinction of faith and belief, moral justification for lying, the problem of evil, etc. The extensive Discussion part, written by Tzvi Novick from the Theology Department of the University of Notre Dame, presents the author’s attitude towards the approach taken in the book. Readers are encouraged to think of the very essence of Jewish philosophy and possibly review its understanding. The analytical approach found in the essays sometimes transcends the boundaries of the analytical philosophy of religion, contributes to the modernization of Jewish religious and philosophical works, and introduces these texts to the domain of modern analytical philosophy. The latter is achieved through analytical generalization of Jewish texts, making them universal. The abovementioned features make the book worth reading by scholars, researches, and all those interested in the modern philosophy and the study of Jewish religion.
Theology of education regards the growth in the journey with God and being with God and others. Gravissimum Educationis (GE) calls for moral learning in education, and specifically Christian education so Christians grow in God, become more Christ-like (theosis) and an active participant in society, thus bringing Christianity to the world. The document also encourages different theological means of communicating the faith to educate Christians and reach out to others. This paper identifies both of these themes in GE, focusing on the early sections of the document.
Niamh Mimnagh, Andrew Parnell, Estevao Prado
et al.
We propose an extension of the N-mixture model which allows for the estimation of both abundances of multiple species simultaneously and their inter-species correlations. We also propose further extensions to this multi-species N-mixture model, one of which permits us to examine data which has an excess of zero counts, and another which allows us to relax the assumption of closure inherent in N-mixture models through the incorporation of an AR term in the abundance. The inclusion of a multivariate normal distribution as prior on the random effect in the abundance facilitates the estimation of a matrix of interspecies correlations. Each model is also fitted to avian point data collected as part of the NABBS 2010-2019. Results of simulation studies reveal that these models produce accurate estimates of abundance, inter-species correlations and detection probabilities at both small and large sample sizes, in scenarios with small, large and no zero inflation. Results of model-fitting to the North American Breeding Bird Survey data reveal an increase in Bald Eagle population size in southeastern Alaska in the decade examined.Our novel multi-species N-mixture model accounts for full communities, allowing us to examine abundances of every species present in a study area and, as these species do not exist in a vacuum, allowing us to estimate correlations between species' abundances.While previous multi-species abundance models have allowed for the estimation of abundance and detection probability, ours is the first to address the estimation of both positive and negative inter-species correlations, which allows us to begin to make inferences as to the effect that these species' abundances have on one another. Our modelling approach provides a method of quantifying the strength of association between species' population sizes, and is of practical use to population and conservation ecologists.
Arguably most crucial issue in science-religion interaction in the Muslim context is the relation of Islam and the Neo-Darwinian theory of evolution. Muslim scholars are divided into two main camps. On the one hand, Muslim scholars with more traditional inclinations think that Islam conflicts with evolution. On the other camp, we have more scientifically oriented Muslim thinkers who think that theory of evolution is fully compatible with Islam. These thinkers, primarily practicing scientists, usually either offer a metaphorical reading of some of the Qur’anic verses or reinterpret them. In this paper, I will take a middle ground and try to evaluate the compatibility of the traditional reading of Qur’an with the Neo-Darwinian theory of evolution without invoking metaphorical reading or reinterpretation. We will also accept the standard scientific narrative without any distortion. First, I will defend the claim that the scriptural creation narrative is incompatible with the theory of evolution is analogous to the problem of evil, i.e., the claim that evil is incompatible with the God of classical Theism. Using this analogy, I will argue that rather than trying to find a complete and plausible account of how the Qur’anic narrative and the theory of evolution can both be true, we should search for more modest approaches which just aim to show that two accounts are compatible—similar to defenses in the context of the problem of evil. After sketching both the scientific as well as the scriptural accounts, and after arguing that the only potential conflict lies in the common ancestry thesis, I will present two such defenses which aim to show the compatibility of the Qur’anic narrative with the theory of evolution. First, the "double creation defense" involves scenarios at which Adam is created twice, once in Paradise, which is described by scripture, and the other one on Earth described by evolutionary science. As such, both accounts can be true at the same time and therefore are compatible. Second, "the multiple ancestors defense" argues that God might have created Adam out of clay directly, with his descendants reproducing with evolved homo sapiens. As such, both creation narratives coexist without inconsistency.
M. P. Garcia del Moral, C. Las Heras, P. Leon
et al.
We show that the $D=11$ Supermembrane theory (M2-brane) compactified on a $M_9 \times T^2$ target space, with constant fluxes $C_{\pm}$ naturally incorporates the geometrical structure of a twisted torus. We extend the M2-brane theory to a formulation on a twisted torus bundle. It is consistently fibered over the world volume of the M2-brane. It can also be interpreted as a torus bundle with a nontrivial $U(1)$ connection associated to the fluxes. The structure group $G$ is the area preserving diffeomorphisms. The torus bundle is defined in terms of the monodromy associated to the isotopy classes of symplectomorphisms with $π_{0} (G) = SL(2,Z)$, and classified by the coinvariants of the subgroups of $SL(2,Z)$. The spectrum of the theory is purely discrete since the constant flux induces a central charge on the supersymmetric algebra and a modification on the Hamiltonian which renders the spectrum discrete with finite multiplicity. The theory is invariant under symplectomorphisms connected and non connected to the identity, a result relevant to guaranteed the U-dual invariance of the theory. The Hamiltonian of the theory exhibits interesting new $U(1)$ gauge and global symmetries on the worldvolume induced by the symplectomorphim transformations. We construct explicitly the supersymmetric algebra with nontrivial central charges. We show that the zero modes decouple from the nonzero ones. The nonzero mode algebra corresponds to a massive superalgebra that preserves either $1/2$ or $1/4$ of the original supersymmetry depending on the state considered.
Bu çalışmada klasik ve çağdaş tefsirlerin Kur’ân’da Allah’ın doğrudan ifadeleri ile O’nun alıntı yaptığı ifadeler arasındaki farklar anlamındaki “konuşmacı boyutları”na yeterli ve tutarlı bir şekilde değinilmediği savunulmaktadır. Bu doğrultuda bu kategorik ayrımların geçmiş dönemlerde yapılmamış olması sebebiyle konuyu açıklamaya yönelik sayısız, bazen de zorlama yorumların yapıldığı iddia edilmektedir. Makalede hem Müslümanlar arası tarihî, hem de kültürler arası güncel öneme sahip tekfir konusu ele alınmaktadır. Bu konu vasıtasıyla tekfir pratiği, Kur’ân’daki çeşitli hitap boyutlarının dikkate alınmasıyla hem Müslümanlar hem de Müslümanlar ile Müslüman olmayanlar arasındaki ilişkiye dair bambaşka görünümler arz etmektedir. Çalışmada “konuşmacı boyutları”nın kategorik ayrımı yöntemi, Kur’ânî bir kavram olarak kâfirûn ve onun türevleri (ve kısmen müşrikûn) üzerinde, yani Müslüman olmayanlara imansız(kâfir) diye hitap edilmesi üzerine uygulanmaktadır. Bu makalenin temel sorusu ise şudur: Herhangi bir Müslüman’ı veya başka inançtan olan kimseyi kâfir olarak nitelemeye (tekfir etmeye) kim, nasıl yetkilidir? Kur’ân’daki peygamber kıssalarından anlaşılmaktadır ki Tanrı’nın ve O’nun peygamberlerinin farklı konuşmacı boyutlarını kullanmaları Tanrı’ya ve peygamberlere farklı iletişim biçimleri ve meşruiyetleri vermektedir. Bu durum özellikle Hz. Muhammet ve Hz. Mûsâ’nın uygulama örneklerinde ve tepkilerinde açıklığa kavuşturmaktadır. Konuşmacı boyutlarının kategorik ayrımı bizim, tekfir pratiğini uygulamanın yanlış olduğunu ve hiçbir meşruiyete dayanmadığını anlamamıza yardımcı olmaktadır. Başkalarının âhiret hayatını etkileyebilecek türden kader-hükmünü vermemek ve bu işi Tanrı’ya bırakmak her Müslüman’ın görevi olmalıdır. Bir Müslüman, muhalif görüşlere dair yargılarında insan onuruna yaraşır ölçüleri koruyan peygamberlerin örnekliğine güvenmelidir. [Mütercim]
The purpose of this article was to comprehensively explore the phenomenon of the narrative of the Decalogue in its fundamental principles in the context of the theological understanding of Jewish law. For this purpose abstract-logical methods, historical-legal, phenomenological, axiological, epistemological methods, method of critical and systematic analysis and method of comparative theology were used. The result is a theological understanding of the basic moral and legal principles and reducing to a single, systematic; a study of the correlation between the normative and the moral side of such a narrative was conducted. Of particular importance is the establishment and isolation of the basic initial principle in the defined context that underlies both Sinai law and all the biblical law. Because with the change of historical realities, which coincided with the destruction of the Temple and the termination of sacrifices, the law has also changed. However, the biblical law was of particular ideological importance, it set the tone and revealed and formed the basic principles for the further development of all Jewish law. Therefore, in our study we have drawn attention to the main ideological features of the biblical laws, because in our opinion, the basic formative essence is hidden in them and only by understanding it − will we be able to understand Jewish law itself. However, the phenomenon of law and even more so of Jewish law, is one of the best regulators and exponents of the educational principle that is designed to raise a person in love. Of course, morality is called for it and it should take precedence over everything else, but the legal part should not be ignored. Law should serve as a socially just, integrative, fundamental, binding, most effective, most respected regulator. Therefore, the problem of combining legal principles and moral precepts for biblical law did not stand basically. The significant part of the adopted legal norms initially was characterized by moral prescriptions, confirmed and expressed by law. Such a transition, the shift from morality to law, and the close relationship between them are one inseparable whole. And apart from Halacha, which was responsible for the legal aspect (the transition from morality to law), there were also the writings of the prophets whose task was to illuminate the transition from law to morality, because precisely morality is the essence of everything. Here is the true meaning of the existence of a legal expression of such an educational principle. Thus, the basic educational principle of the Decalogue, in particular, and of biblical law in general, was to educate a high-moral person who had restrictive precepts that would not allow him to fall into lawlessness (moral law), and the formative commandments that would allow a person to be educated in the search for God, and to stabilize himself in the godlike state commanded by God through Moses. That is the essence of the Decalogue and Jewish law. The educational principle, both basic and effective, though not so familiar to the modern understanding of the nature of law, is precisely the principle that laid down both the basis of the Decalogue and the foundation of all Jewish law at least in its biblical part.
Çağdaş fizik evrenimizin yaşam için hassas ayarlı olduğunu göstermiştir. Evrenin yaşam için hassas ayarlı olması demek fizik yasaları, başlangıç koşulları ve temel fizik sabitlerinin alabileceği muhtemel değerlerden çok azı yaşama izin vermesi demektir. Bazı teist düşünürler hassas ayarın Tanrı’nın varlığı lehinde geliştirilebilecek Tasarım kanıtlarında öncül görevi görebileceğini iddia etmişlerdir. Diğer taraftan bazı felsefeci ve bilim insanları hassas ayar gözlemenin birden fazla evrenin var olduğunu savunan çok evrenler hipotezini desteklediğini iddia etmişlerdir. Bu iki yaklaşım da hassas ayarın bir açıklamaya muhtaç olduğunu varsayımını yapar. İlk bakışta bu varsayım makul gözükse de bazı felsefeci ve bilim insanları hassas ayarın bir açıklamaya muhtaç olduğu iddiasını reddetmişlerdir. Bu yaklaşımı savunanlar ya evrenin yaşam için hassas ayarlı olmadığını ya da evrenin hassas ayarlı olmasına şaşırmamamız gerektiğini, dolayısı ile hassas ayarın bir açıklamaya ihtiyaç duymadığını iddia etmişlerdir. Bu makalemizde bu iddialarının bir kısmını ele alarak değerlendirecek ve hassas ayarın açıklamaya muhtaç olmadığını temellendirmede başarısız olduklarını göstermeye çalışacağız.